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NEW AND REVISED EDITION. 



AN ENCYCLOPEDIA 



OF 



FREEMASONRY 



AND 

ITS KINDRED SCIENCES: 

COMPRISING 

THE WHOLE RANGE OF ARTS, SCIENCES AND LITERATURE 
AS CONNECTED WITH THE INSTITUTION. 



ALBERT G. MACKEY, M.D., 

AUTHOR OF "LEXICON OF FREEMASONRY," "A TEXT-BOOK OF MASONIC JURISPRUDENCE,' 
"SYMBOLISM OF FREEMASONRY," ETC., ETC. 



CONTAINING ALSO AN ADDENDUM, GIVING THE RESULTS OF SUBSEQUENT STUDY, 
RESEARCH AND DISCOVERY TO THE PRESENT TIME, AND A 

SELF-PRONOUNCING DICTIONARY. 

BY 

CHARLES T. McCLENACHAN, 

AUTHOR OF "THE BOOK OF THE ANCIENT ACCEPTED SCOTTISH RITE OF FREEMASONRY," 
"FORMS AND CEREMONIES," ETC. 

WITH ILLUSTRATIONS. 



"Nature indeed inspires devotion. The air is full of signs, the sky of tokens, the ground of memoranda 
and signatures; every object is covered with hints that speak intelligibly to the intelligent." 



PHILADELPHIA: 

L. H. EVERTS & CO., 

1894. 







Copyright, 1873 and 1878, by Moss & Co. and A. G. Mackby, 



REVISED EDITION, WITH ADDENDUM. 

Copyright, 1884, by L. H. Everts & Co. 




PREFACE. 



T ONCE delivered an address before a Lodge on the subject of the external 
-*- changes which Freemasonry had undergone since the period of its revival in 
the commencement of the eighteenth century. The proper treatment of the topic 
required a reference to German, to French, and to English authorities, with some 
of which I am afraid that many of my auditors were not familiar. At the close 
of the address, a young and intelligent brother inquired of me how he could 
obtain access to the works which I had cited, and of many of which he confessed, 
as well as of the facts that they detailed, he now heard for the first time. It is 
probable that my reply was not altogether satisfactory ; for I told him that I knew 
of no course that he could adopt to attain that knowledge except the one that had 
been pursued by myself, namely, to spend his means in the purchase of Masonic 
books and his time in reading them. 

But there are few men who have the means, the time, and the inclination for 
the purchase of numerous books, some of them costly and difficult to be obtained, 
and for the close and attentive reading of them which is necessary to master any 
given subject. 

It was this thought that, just ten years ago, suggested to me the task of collecting 
materials for a work which, under one cover, would furnish every Mason who 
might consult its pages the means of acquiring a knowledge of all matters connected 
with the science, the philosophy, and the history of his Order. 

But I was also led to the prosecution of this work by a higher consideration. 
I had myself learned, from the experience of my early Masonic life, that th^ 
character of the Institution was elevated in every one's opinion just in proportion 
to the amount of knowledge that he had acquired of its symbolism, philosophy, 
and history. 

If Freemasonry was not at one time patronized by the learned, it was because 
the depths of its symbolic science and philosophy had not been sounded. If it is 
now becoming elevated and popular in the estimation of scholars, it owes that 
elevation and that popularity to the labors of those who have studied its Intel- 



vi PREFACE. 

lectual system and given the result of their studies to the world. The scholar 
will rise from the perusal of Webb's Monitor, or the Hieroglyphic Chart of Cross, 
with no very exalted appreciation of the literary character of the Institution 
of which such works profess to be an exponent. But should he have met with 
even Hutchinson's Spirit of Masonry, or Town's Speculative Masonry, which are 
among the earlier products of Masonic literature, he will be conscious that the 
system which could afford material for such works must be worthy of investigation. 

Oliver is not alone in the belief that the higher elevation of the Order is to be 
attributed " almost solely to the judicious publications on the subject of Freema- 
sonry which have appeared during the present and the end of the last century." 
It is the press that is elevating the Order ; it is the labor of its scholars that is 
placing it in the rank of sciences. The more that is published by scholarly pens 
on its principles, the more will other scholars be attracted to its investigation. 

At no time, indeed, has its intellectual character been more justly appreciated 
than at the present day. At no time have its members generally cultivated its 
science with more assiduity. At no time have they been more zealous in the 
endeavor to obtain a due enlightenment on all the topics which its system 
comprehends. 

It was the desire to give my contribution towards the elevation of the Order, by 
aiding in the dissemination of some of that light and knowledge which are not 
so easy of access, that impelled me ten years ago to commence the preparation 
of this work — a task which I have steadily toiled to accomplish, and at which, 
for the last three years, I have wrought with unintermitted labor that has per- 
mitted but little time for other occupation, and none for recreation. 

And now I present to my brethren the result not only of those years of toil, but 
of more than thirty years of study and research — a work which will, I trust, or 
at least I hope, supply them with the materials for acquiring a knowledge of much 
that is required to make a Masonic scholar. Encyclopaedic learning is not usually 
considered as more than elementary. But knowing that but few Masons can 
afford time to become learned scholars in our art by an entire devotion to its 
study, I have in important articles endeavored to treat the subject exhaustively, 
and in all to give that amount of information that must make future ignorance 
altogether the result of disinclination to learn. 

I do not present this work as perfect, for I well know that the culminating point 
of perfection can never be attained by human effort. But, under many adverse 
circumstances, I have sought to make it as perfect as I could. Encyclopaedias 
are, for the most part, the result of the conjoined labor of many writers. In this 
work I have had no help. Every article was written by myself. I say this not to 
excuse my errors — for I hold that no author should wilfully permit an error to 



PREFACE. 



vn 



pollute his pages — but rather to account for those that may exist. I have 
endeavored to commit none. Doubtless there are some. If I knew them, I 
would correct them ; but let him who discovers them remember that they have 
been unwittingly committed in the course of an exhaustive and unaided task. 

One of the inevitable results of preparing a work containing so great a variety 
and so large a number of articles arranged in alphabetical order is the omission 
of a few from their proper places. These, however, have been added in a Sup- 
plement; and where any article is not found in the body of the work, the 
inspector is requested to refer to the Supplement, w T here it will probably be 
discovered. 

For twelve months, too, of the time in which I have been occupied upon this 
work, I suffered from an affection of the sight, which forbade all use of the eyes for 
purposes of study. During that period, now happily passed, all authorities were 
consulted under my direction by the willing eyes of my daughters — all writing 
was done under my dictation by their hands. I realized for a time the picture so 
often painted of the blind bard dictating his sublime verses to his daughters. It 
was a time of sorrow for the student who could not labor with his own organs in 
his vocation ; but it was a time of gladness to the father who felt that he had 
those who, with willing hearts, could come to his assistance. To the world this is 
of no import ; but I could not conscientiously close this prefatory address without 
referring to this circumstance so gratifying to a parent's heart. Were I to dedicate 
this work at all, my dedication should be — To Filial Affection. 

Albert G. Mackey, M. D. 
1440 M Street, Washington, D. C, 

January 1, 1874. 





AARON 



A. 



ABBREVIATIONS 



Aaron. Hebrew pHN, Aharon, a word 
of doubtful etymology, but generally sup- 
posed to signify a mountaineer. He was the 
brother of Moses, and the first high priest 
under the Mosaic dispensation, whence the 
priesthood established by that lawgiver is 
known as the "Aaronic." He is alluded 
to in the English lectures of the second 
degree, in reference to a certain sign which 
is said to have taken its origin from the fact 
that Aaron and Hur were present on the 
hill from which Moses surveyed the battle 
which Joshua was waging with the Amale- 
kites, when these two supported the weary 
arms of Moses in an upright posture, be- 
cause upon his uplifted hands the fate of the 
battle depended. (See Exodus xvii. 10- 
12.) Aaron is also referred to in the latter 
section of the Royal Arch degree in connec- 
tion with the memorials that were deposited 
in the ark of the covenant. In the degree 
of " Chief of the Tabernacle," which is the 
23d of the Ancient and Accepted Rite, the 
presiding officer represents Aaron, and is 
styled " Most Excellent High Priest." In 
the 24th degree of the same Rite, or " Prince 
of the Tabernacle," the second officer or 
Senior Warden also personates Aaron. 

Aaron's Rod. The method by which 
Moses caused a miraculous judgment as to 
which tribe should be invested with the 
priesthood, is detailed in the Book of Num- 
bers (ch. xvii.). He directed that twelve 
rods should be laid up in the Holy of Holies 
of the Tabernacle, one for each tribe ; that 
of Aaron of course represented the tribe of 
Levi. On the next day these rods were 
brought out and exhibited to the people, 
and while all the rest remained dry and 
withered, that of Aaron alone budded and 
blossomed and yielded fruit. There is no 



mention in the Pentateuch of this rod hav- 
ing been placed in the ark, but only that it 
was put before it. But as St. Paul, or the 
author of the Epistle to the Hebrews, asserts 
that the rod and the pot of manna were 
both within the ark, Royal Arch Masons 
have followed this later authority. Hence 
the rod of Aaron is found in the ark ; but 
its import is only historical, as if to iden- 
tify the substitute ark as a true copy of the 
original, which had been lost. No symbol- 
ical instruction accompanies its discovery. 

Ab. 3X. 1. The 11th month of the 
Hebrew civil year and corresponding to the 
months July and August, beginning with 
the new moon of the former. 2. It is also a 
Hebrew word, signifying father, and will be 
readily recognized by every Mason as a com- 
ponent part of the name Hiram Abif, which 
literally means Hiram his father. See Abif. 

Abacus. A term which has been lately, 
but erroneously, used in this country to 
designate the official staff of the Grand Mas- 
ter of the Templars. The word has no such 
meaning ; for an abacus is either a table used 
for facilitating arithmetical calculations, or 
is in architecture the crowning plate of a 
column and its capital. The Grand Mas- 
ter's staff was a baculus, which see. 

Abaddon. A Hebrew word pl3K, 
signifying destruction. By the Rabbins it is 
interpreted as the place of destruction, and is 
the second of the seven names given by 
them to the region of the dead. In the 
Apocalypse it . is rendered by the Greek 
word 'Airoh/ivuv, Apollyon, and means the 
destroyer. In this sense it is used as a sig- 
nificant word in the high degrees. 

Abbreviations. Abbreviations of 
technical terms or of official titles are of 
very extensive use in Masonry, They were, 

1 



ABBREVIATIONS 



ABBREVIATIONS 



however, but rarely employed in the earlier 
Masonic publications. For instance, not 
one is to be found in the first edition of 
Anderson's Constitutions. Within a com- 
paratively recent period they have greatly 
increased, especially among French writers, 
and a familiarity with them is therefore 
essentially necessary to the Masonic stu- 
dent. Frequently, among English and al- 
ways among French authors, a Masonic ab- 
breviation is distinguished by three points, 
.'., in a triangular form following the letter, 
which peculiar mark was first used, accord- 
ing to Ragon, on the 12th of August, 1774, 
by the Grand Orient of France, in an ad- 
dress to its subordinates. No authoritative 
explanation of the meaning of these points 
has been given, but they may be supposed 
to refer to the three lights around the altar, 
or perhaps more generally to the number 
three, and to the triangle, both important 
symbols in the Masonic system. 

Before proceeding to give a list of the 
principal abbreviations, it may be observed 
that the doubling of a letter is intended to 
express the plural of that word of which the 
single letter is the abbreviation. Thus, in 
French, F.\ signifies " Frere," or " Broth- 
er," and FF.\ " Freres," or " Brothers." 
And in English, L.\ is sometimes used to 
denote "Lodge," and LL.\ to denote 
" Lodges." This remark is made once for 
all, because I have not deemed it necessary 
to augment the size of the list of abbrevia- 
tions by inserting these plurals. If the in- 
spector finds S.\ G.\ I.'. to signify "Sover- 
eign Grand Inspector," he will be at no loss 
to know that SS.\ GG.\ II.*. must denote 
''Sovereign Grand Inspectors." 

A.'. Dep.\ Anno Depositionis. In the 
Year of the Deposite. The date used by 
Royal and Select Masters. 

A.*, and A.'. Ancient and Accepted. 

A.\ F.\ M.\ Ancient Freemasons. 

A.*. F.\ and A.\ M.\ Ancient Free and 
Accepted Mason. 

A.'. Inv.\ Anno Inventionis. In the Year 
of the Discovery. The date used by Royal 
Arch Mason. 

A.\ L.'.A?moLucis. In the Year of Light. 
The date used by Ancient Craft Masons. 

A.\ L.\ G.\ D.\ G.\ A/. D.\ L'U.\ A 
la Oloire du Grand Architecte de V Univers. 
To the Glory of the Grand Architect of the 
Universe. (French.) The usual caption of 
French Masonic documents. 

A.*. L'0.\ A V Orient. At the East. 
(French.) The seat of the Lodge. 

A.". M.\ Anno Mundi. In the Year of 
the World. The date used in the Ancient 
and Accepted Rite. 

A.*. 0.\ Anno Ordinis. In the Year of 
the Order. The date used by Knights 
Templars. 



A.'. Y.\ M.\ Ancient York Mason. 

B.\ A.'. Buisson Ardente. Burning Bush. 

B.\ B.\ Burning Bush. 

C.\ C.\ Celestial Canopy. 

C.\ H.\ Captain of the Host. 

D.\ Deputv. 

D.\ G.\ G.\ H.\ P.*. Deputy General 
Grand High Priest. 

D.\ G.\ H.\ P.-. Deputy Grand High 
Priest. 

D.\ G.\ M.\ Deputy Grand Master. 

D.\ D.\ G.\ M.\ District Deputy Grand 
Master. 

E.\ Eminent ; Excellent. 

E.\ A.*. Entered Apprentice. 

Ec.\ Ecossaise. (French.) Scottish; be- 
longing to the Scottish Rite. 

E.\ G.\ C.\ Eminent Grand Commander. 

E.\ V.'. Ere Vulgaire. (French.) Vul- 
gar Era ; Year of the Lord. 

F.\ Frere. Brother. (French.) 

F.\ C.\ Fellow Craft. 

F.\ M.\ Free Mason. Old Style. 

G.\ Grand. 

G.\ A.*. 0.\ T.\ U.\ Grand Architect of 
the Universe. 

G.\ C.\ Grand Chapter ; Grand Council. 

G.\ Com.*. Grand Commandery ; Grand 
Commander. 

G.\ E.\ Grand Encampment; Grand 
East. 

G.\ G.\ C.\ General Grand Chapter. 

G.\ G.\ H.\ P.'. General Grand High 

G.\'h.\ P.'. Grand High Priest. 

G.\ L.\ Grand Lodge. 

G.\ M.\ Grand Master. 

G.\ 0.\ Grand Orient. 

G.\ R.\ A.'. 0/. Grand Royal Arch 
Chapter. 

H.\ A.-. B.\ Hiram Abif. 

H.\ E.\ Holy Empire. 

111.*. Illustrious. 

I.*. N.\ R.\ I.'. Iesus Nazareyius, Rex 
Iudceorum. (Latin.) Jesus of Nazareth, 
King of the Jews. 

I.-. T.\ N.\ 0.\ T.\ G.\ A.-. O.-. T.\ U.\ 
In the Name of the Grand Architect of the 
Universe. Often forming the caption of 
Masonic documents. 

J.*. W.\ Junior Warden. 

K.\ King. 

K— H.\ Kadosh, Knight of Kadosh. 

K.\ M.\ Knight of Malta. 

K.\ T.\ Knight Templar. 

L.\ Lodge. 

LL.\ Lodges. 

M.\ Mason. 

M.\ C.\ Middle Chamber. 

M.\ E.\ Most Eminent ; Most Excellent. 

M.\ E.\ G.\ H.\ P.'. Most Excellent 
Grand High Priest. 

M.\ E.\ G.\ M.\ Most Eminent Grand 
I Master, (of Knights Templars.) 



ABDA 



ABIF 



M.\ L.\ Mere Loge. (French.) Mother 
Lodge. 

M.\ M.\ Master Mason. 

M.\ M.\ Mois Magonnique. (French.) 
Masonic Month. March is the first Masonic 
month among French Masons. 

M.\ W.\ Most Worshipful. 

0.\ Orient. 

OB.-. Obligation. 

P.-. M.\ Past Master. 

P.*. S.\ Principal Sojourner. 

R.\ A.'. Boyal Arch. 

R.\ C.\ or R.\ f.'. Rose Croix. Appended 
to the signature of one having that degree. 

R.\ E.\ Right Eminent. 

R.\ F.\ Respectable Frere. (French.) 
Worshipful Brother. 

R.\ L.\ or R.\ CD .'. Respectable Loge. 
(French.) Worshipful Lodge. 

R.\ W.\ Right Worshipful. 

S.'. Scribe. 

S.\ C.\ Supreme Council. 

S.\ G.".I.\ G.\ Sovereign Grand In- 
spector General. 

S.\ P.*. R.\ S.\ Sublime Prince of the 
Royal Secret. 

S.\ S.\ Sanctum Sanctorum or Holy of 
Holies. 

S.\ S.\ S.\ Trots fois Salut. (French.) 
Thrice greeting. A common caption to 
French Masonic circulars or letters. 

S.\ W.\ Senior Warden. 

T.\ C.\ F.\ Tres Chere Frere. (French.) 
Very Dear Brother. 

T.\ G.\ A.-. 0.\ T.\ U.\ The Grand 
Architect of the Universe. 

V.'. or Ven.\ Venerable. (French.) Wor- 
shipful. 

V.*. L.\ Vraie lumi&re. (French.) True 
light. 

V.*. W.\ Very Worshipful. 

W.\ M.\ Worshipful Master. 

CD •'• Lodge. 

r-Pp .'. Lodges. 

f Prefixed to the signature of a Knight 
Templar or a member of the A. and 
A. Scottish Rite below the 33d degree. 
Jf, Prefixed to the signature of a Grand 
; T7 or Past Grand Commander of 
~ Knights Templars or a Mason of 
the 33d degree in the Scottish Rite. 

/T^ Prefixed to the signature of a 

*-f-i Grand or Past Grand Master of 

Hr Knights Templars and the Grand 

Commander of the Supreme Council of the 

Ancient and Accepted Scottish Rite. 

Abda. A word used in some of the 
high degrees. He was the father of Adoni- 
ram. (See 1 Kings iv. 6.) Lenning is 
wrong in saying that he is represented by 
one of the officers in the degree of Master 
in Israel. He has confounded Abda with 
his son. (Encyc. der Freimaur.) 



Abdamon. The name of the orator 
in the 14th degree of the Rite of Perfection, 
or the Sacred Vault of James VI. It means 
a servant, from abad, "to serve," although 
somewhat corrupted in its transmission into 
the rituals. Lenning says it is the Hebrew 
Habdamon, " a servant ; " but there is no 
such word in Hebrew. 

Abelites. A secret Order which ex- 
isted about the middle of the 18th century 
in Germany, called also "the Order of 
Abel." The organization was in possession 
of peculiar signs, words, and ceremonies of 
initiation, but, according to Gadicke (Frei- 
maurer Lexicon), it had no connection with 
Freemasonry. 

Abibalk. In the Elu of the French 
Rite, the name of the chief of the three 
assassins. Derived most probably from 
the Hebrew abi and balah, "ON and ybs, 
which mean father of destruction. Lenning, 
following the Thuileur de VEcossisme of 
Delaunay, makes it signify from the same 
roots, but in defiance of the rules of He- 
brew construction, " he who destroys the 
father." 

Abide by. See Stand to and abide by. 

Abif. An epithet which has been ap- 
plied in Scripture to that celebrated builder 
who was sent to Jerusalem by King Hiram, 
of Tyre, to superintend the construction of 
the Temple. The word, which in the origi- 
nal Hebrew is VDN> an ^ which may be 
pronounced Abiv or Abif, is compounded 
of the noun in the construct-state '^fcf, 
Abi, meaning " father," and the pronomi- 
nal suffix *|, which, with the preceding 
vowel sound, is to be sounded as iv or 
if, and which means "his;" so that the 
word thus compounded Abif literally and 
grammatically signifies " his father." The 
word is found in 2 Chronicles iv. 16, in 
the following sentence : " The pots also, 
and the shovels, and the flesh hooks, and 
all their instruments did Huram his father 
make to King Solomon." The latter part 
of this verse is in the original as follows : 

noStr ^bnh V3N o-nn nety 

Shelomoh lamelech Abif Huram gnasah 

Luther has been more literal in his ver- 
sion of this passage than the English trans- 
lators, and appearing to suppose that the 
word Abif is to be considered simply as an 
appellative or surname, he preserves the 
Hebrew form, his translation being as fol- 
lows : " Machte Huram Abif dem Konige 
Salomo." The Swedish version is equally 
exact, and, instead of "Hiram his father," 
gives us " Hyram Abiv." In the Latin Vul- 
gate, as in the English version, the words 
are rendered " Hiram pater ejus." I have 
little doubt that Luther and the Swedish 



ABIF 



ABLE 



translator were correct in treating the word 
Abif as an appellative. In Hebrew, the word 
ab, or " father," is often used, honoris causa, 
as a title of respect, and may then signify 
friend, counsellor, wise man, or something 
else of equivalent character. Thus, Dr. 
Clarke, commenting on the word abrech, in 
Genesis xli. 43, says: "Father seems to 
have been a name of office, and probably 
father of the king or father of Pharaoh might 
signify the same as the king's minister 
among us." And on the very passage in 
which this word Abif is used, he say's: 
" DN> father, is often used in Hebrew to 
signify master, inventor, chief operator." 
Gesenius, the distinguished Hebrew lexi- 
cographer, gives to this word similar signi- 
fications, such as benefactor, master, teacher, 
and says that in the Arabic and the Ethi- 
opic it is spoken of one who excels in any- 
thing. This idiomatic custom was pursued 
by the later Hebrews, for Buxtorf tells us, 
in his Talniudic Lexicon, that " among the 
Talmudists abba, father, was always a title 
of honor," and he quotes the following re- 
marks from a treatise of the celebrated 
Maimonides, who, when speaking of the 
grades or ranks into which the Rabbinical 
doctors were divided, says : " The first class 
consists of those each of whom bears his 
own name, without any title of honor ; the 
second of those who are called Rabbanim ; 
and the third of those who are called Rabbi, 
and the men of this class also receive the 
cognomen of Abba, Father." 

Again, in 2 Chronicles ii. 13, Hiram, the 
king of Tyre, referring to the same Hiram, 
the widow's son, who is spoken of subse- 
quently in reference to King Solomon as 
" his father," or Abif in the passage already 
cited, writes to Solomon : " And now I 
have sent a cunning man, endued with 
understanding, of Huram my father's." 
The only difficulty in this sentence is to be 
found in the prefixing of the letter lamed 
b, before Huram, which has caused our 
translators, by a strange blunder, to render 
the words V Huram abi, as meaning " of 
Huram my father's," * instead of " Huram 
my father." Luther has again taken the 
correct view of this subject, and translates 
the word as an appellative : "So sende ich 
nun einen weisen Mann, der Berstand hat, 
Huram Abif; " that is, " So now I send you 
a wise man who has understanding, Huram 
Abif." The truth I suspect is, although it 
has escaped all the commentators, that the 
lamed in this passage is a Chaldaism which 
is sometimes used by the later Hebrew 
writers, who incorrectly employ h, the sign 



:;: It may be remarked that this could not be 
the true meaning, for the father of King Hiram 
was not another Hiram, but Abibaal. 



of the dative for the accusative after transi- 
tive verbs. Thus, in Jeremiah (xl. 2), we 
have such a construction: vayakach rab 
tabachim VIremyahu; that is, literally, "and 
the captain of the guards took for Jere- 
miah," where the b, I, or for, is a Chaldaism 
and redundant, the true rendering being, 
" and the captain of the guards took Jere- 
miah." Other similar passages are to be 
found in Lamentations iv. 5, Job v. 2, etc. 
In like manner I suppose the b before 
Huram, which the English translators have 
rendered by the preposition "of," to be 
redundant and a Chaldaic form, and then 
the sentence should be read thus : " I have 
sent a cunning man, endued with under- 
standing, Huram my father ; " or if con- 
sidered as an appellative, as it should be, 
" Huram Abi." 

From all this I conclude that the word 
Ab, with its different suffixes, is always used 
in the Books of Kings and Chronicles, in 
reference to Hiram the builder, as a title 
of respect. When King Hiram speaks of 
him he calls him "my father Hiram," 
Hiram Abi; and when the writer of the 
Book of Chronicles is speaking of him and 
King Solomon in the same passage, he calls 
him "Solomon's father" — "his father," 
Hiram Abif The only difference is made by 
the different appellation of the pronouns my 
and his in Hebrew. To both the kings of 
Tyre and of Judah he bore the honorable 
relation of Ab, or " father," equivalent to 
friend, counsellor, or minister. He was 
" Father Hiram." The Masons are there- 
fore perfectly correct in refusing to adopt 
the translation of the English version, and 
in preserving, after the example of Luther, 
the word Abif as an appellative, surname, 
or title of honor and distinction bestowed 
upon the chief builder of the Temple. 

Abiram. One of the traitorous crafts- 
men, whose act of perfidy forms so impor- 
tant a part of the third degree, receives in 
some of the high degrees the name of Abi- 
ram AMrop. These words certainly have a 
Hebrew look ; but the significant words of 
Masonry have, in the lapse of time and in 
their transmission through ignorant teach- 
ers, become so corrupted in form that it is 
almost impossible to trace them to any in- 
telligent root. They may be Hebrew or 
they may be anagrammatized (see Ana- 
gram) ; but it is only chance that can give 
us the true meaning which they undoubt- 
edly have. 

Able. There is an archaic use of the 
word able to signify suitable. Thus, Chaucer 
says of a monk that " he was able to ben an 
abbot," that is, suitable to be an abbot. 
In this sense the old manuscript Constitu- 
tions constantly employ the word, as when 
they say that the apprentice should be 



ABLUTION 



ABRAHAM 



"able of birth and limbs as he ought to 
be," that is, that he should be of birth 
suitable for a member of the Craft, and of 
limbs suitable to perform the labors of a 
craftsman. 

Ablution. A ceremonial purification 
by washing, much used in the Ancient 
Mysteries and under the Mosaic dispensa- 
tion. It is also employed in some of the 
high degrees of Masonry. The better 
technical term for this ceremony is lustra- 
tion, which see. 

Abnet. The band or apron, made of 
fine linen, variously wrought, and worn by 
the Jewish priesthood. It seems to have 
been borrowed directly from the Egyptians, 
upon the representations of all of whose 
gods is to be found a similar girdle. Like 
the zennaar, or sacred cord of the Brah- 
mins, and the white shield of the Scandi- 
navians, it is the analogue of the Masonic 
apron. 

Aborigines. A secret society which 
existed in England about the year 1783, 
and of whose ceremony of initiation the 
following account is contained in the Brit- 
ish Magazine of that date. The presiding 
officer, who was styled the Original, thus 
addressed the candidate : 

Original. Have you faith enough to be 
made an Original ? 

Candidate. I have. 

Original. Will you be conformable to all 
honest rules which may support steadily 
the honor, reputation, welfare, and dignity 
of our ancient undertaking ? 

Candidate. I will. 

Original. Then, friend, promise me that 
you will never stray from the paths of 
Honor, Freedom, Honesty, Sincerity, Pru- 
dence, Modesty, Reputation, Sobriety, and 
True Friendship. 

Candidate. I do. 

Which done, the crier of the court com- 
manded silence, and the new member, being 
uncovered, and dropping on his right knee, 
had the following oath administered to him 
by the servant, the new member laying his 
right hand on the Cap of Honor, and Nim- 
rod holding a staff over his head : 

" You swear by the Cap of Honor, by 
the Collar of Freedom, by the Coat of 
Honesty, by the Jacket of Sincerity, by 
the shirt of Prudence, by the Breeches of 
Modesty, by the Garters of Reputation, by 
the Stockings of Sobriety, and by the Steps 
of True Friendship, never to depart from 
these laws." 

Then rising, with the staff resting on his 
head, he received a copy of the laws from 
the hands of the Grand Original, with these 
words, " Enjoy the benefits hereof." 

He then delivered the copy of the laws 
to the care of the servant, after which the 



word was given by the secretary to the new 
member, viz. : Eden, signifying the garden 
where Adam, the great aboriginal, was 
formed. 

Then the secretary invested him with 
the sign, viz. : resting his right hand on 
his left side, signifying the first conjunction 
of harmony. 

It had no connection with Freemasonry, 
but was simply one of those numerous imi- 
tative societies to which that Institution has 
given rise. 

Abrac. In the Leland MS. it is said 
that the Masons conceal " the wey of wyn- 
ninge the facultye of Abrac." Mr. Locke 
(if it was he who wrote a commentary on 
the manuscript) says, " Here I am utterly 
in the dark." It means simply " the way 
of acquiring the science of Abrac." The 
science of Abrac is the knowledge of the 
power and use of the mystical abraxas, 
which see. 

Abracadabra. A term of incanta- 
tion which was formerly worn about the 
neck as an amulet against several diseases, 
especially the tertian ague. It was to be 
written on a triangular piece of parchment 
in the following form : 

ABRACADABRA 

ABRACADABR 

ABRACADAB 

ABRACADA 

ABRACAD 

ABRACA 

ABRAC 

ABRA 

ABR 

AB 

A 

It is said that it first occurs in the Car- 
men de Morbis et Remediis of Q. Serenus 
Sammonicus, a favorite of the Emperor 
Severus in the 2d and 3d centuries, and is 
generally supposed to be derived from the 
word abraxas. Higgins, [Celt. Druids, p. 
246,) who is never in want of an etymology, 
derives it from the Irish abra, " god," and 
cad, "holy," and makes abra-cad-abra, 
therefore, signify abra — the holy — abra. 

Abrabam. The founder of the He- 
brew nation. The patriarch Abraham is 
personated in the degree or Order of High 
Priesthood, which refers in some of its cer- 
emonies to an interesting incident in his 
life. After the amicable separation of Lot 
and Abraham, when the former was dwell- 
ing in the plain in which Sodom and its 
neighboring towns were situated, and the 
latter in the valley of Mamre near Hebron, 
a king from beyond the Euphrates, whose 
name was Chedorlaomer, invaded lower 
Palestine, and brought several of the 



6 



ABRAHAM 



ABRAXAS 



smaller states into a tributary condition. 
Among these were the five cities of the 
plain, to which Lot had retired. As the 
yoke was borne with impatience by these 
"cities, Chedorlaomer, accompanied by four 
other kings, who were probably his tribu- 
taries, attacked and defeated the kings of 
the plain, plundered their towns, and car- 
ried their people away as slaves. Among 
those who suffered on this occasion was 
Lot. As soon as Abraham heard of t^ese 
events, he armed three hundred and eigh- 
teen of his slaves, and, with the assistance 
of Aner, Eshcol, and Mamre, three Amo- 
ritish chiefs, he pursued the retiring in- 
vaders, and having attacked them near the 
Jordan, put them to flight, and then re- 
turned with all the men and goods that 
had been recovered from the enemy. On 
his way back he was met by Melchizedek, 
the king of that place, and who was, like 
Abraham, a worshipper of the true God. 
Melchizedek refreshed Abraham and his 
people with bread and wine; and while 
consenting to receive back the persons who 
had been liberated from captivity, he re- 
quested Abraham to retain the goods. But 
Abraham positively refused to retain any 
of the spoils, although, by the customs of 
the age, he was entitled to them, and de- 
clared that he had sworn that he would not 
take " from a thread even to a shoelatchet." 
Although the conduct of Abraham in this 
whole transaction was of the most honor- 
able and conscientious character, the inci- 
dents do not appear to have been introduced 
into the ritual of the High Priesthood for 
any other reason except that of their con- 
nection with Melchizedek, who was the 
founder of an Order of Priesthood. 

Abraham, Antoine Firniin. A 
Mason who made himself notorious at Paris, 
in the beginning of the present century, by 
the manufacture and sale of false Masonic 
diplomas and by trading in the higher de- 
grees, from which traffic he reaped for some 
time a plentiful harvest. The Supreme 
Council of France declared, in 1811, all his 
diplomas and charters void and deceptive. 
He is the author of "L'Art du Tuileur, 
dedie' a tous les Masons des deux hemi- 
spheres," a small volume of 20 pages 8vo, 
printed at Paris in 1803, and published 
from 1800 to 1808 a periodical work en- 
titled " Le Miroir de la v6rite, dedie" a tous 
les Macons," 3 vols., 8vo. This contains 
many interesting details concerning the 
history of Masonry in France. In 1811 
there was published at Paris a " Circulaire 
du Supreme Conseil du 33e degre, etc., rela- 
tive a la vente, par le Sieur Abraham de 
grades et cahiers Ma^onniques," (8vo, 15 
pp.,) from which it is evident that Abraham 
was nothing else but a Masonic charlatan. 



Abraxas. Basilides, the head of the 
Egyptian sect of Gnostics, taught that 
there were seven emanations, or aeons, from 
the Supreme God; that these emanations 
engendered the angels of the highest order ; 
that these angels formed a heaven for their 
habitation, and brought forth other angels 
of a nature inferior to their own ; that in 
time other heavens were formed and other 
angels created, until the whole number 
of angels and their respective heavens 
amounted to 365, which were thus equal to 
the number of days in a year ; and, finally, 
that over all these an omnipotent lord — in- 
ferior, however, to the Supreme God — pre- 
sided, whose name was Abraxas. Now this 
word Abraxas, in the numerical force of 
its letters when written in Greek, ABPAHA2, 
amounts to 365, the number of words in the 
Basilidean system, as well as the number 
of days in the year, thus : A, 1.., B, 2.., P, 
100.., A, 1.., S, 60.., A, 1.., 2 200 = 365. The 
god Abraxas was therefore a type or sym- 
bol of the year, or of the revolution of the 
earth around the sun. This mystical refer- 
ence of the name of a god to the annual 
period was familiar to the ancients, and is 
to be found in at least two other instances. 
Thus among the Persians the letters of the 
name of the god Mithras, and of Belenus 
among the Gauls, amounted each to 365. 

M= 40 B= 2 

E = 5 H= 8 

1 = 10 A= 30 

6=9 E = 5 

P = 100 N = 50 

A = 1 = 70 

2 = 200 = 365 2 = 200 = 365 

The word Abraxas, therefore from this 
mystical value of the letters of which it was 
composed, became talismanic, and was fre- 
quently inscribed, sometimes with and 
sometimes without other superstitious in- 
scriptions, on stones or gems as amulets, 
many of which have been preserved or are 
continually being discovered, and are to be 
found in the cabinets of the curious. 

There have been many conjectures among 
the learned as to the derivation of the word 
Abraxas. Beausobre (Histoire du Maniche- 
isme, vol. ii.) derives it from the Greek, 
A/3(j)og Saw, signifying "the magnificent 
Saviour, he who heals and preserves." Bel- 
lermann, {Essay on the Gems of the An- 
cients) supposed it to be compounded of 
three Coptic words signifying "the holy 
word of bliss." Pignorius and Vandelin 
think it is composed of four Hebrew and 
three Greek letters, whose numerical value 
is 365, and which are the initials of the 
sentence : " saving men by wood, i. e. the 
cross." 

Abraxas Stones. Stones on which 



ABSENCE 



ACACIA 



the word Abraxas and other devices are 
engraved, and which were used by the 
Egyptian Gnostics as amulets. 

Absence. Attendance on the com- 
munications of his Lodge, on all convenient 
occasions, is considered as one of the duties 
of every Mason, and hence the old charges 
of 1722 (ch. iii.) say that " in ancient times 
no Master or Fellow could be absent from it 
[the Lodge], without incurring a severe cen- 
sure, until it appeared to the Master and 
Wardens that pure necessity hindered 
him." Fines have by some Lodges been 
inflicted for non-attendance, but a pecuni- 
ary penalty is clearly an unmasonic punish- 
ment, (see Fines;) and even that usage is 
now discontinued, so that attendance on 
ordinary communications is no longer en- 
forced by any sanction of law. It is a duty 
the discharge of which must be left to the 
conscientious convictions of each Mason. 
In the case, however, of a positive sum- 
mons for any express purpose, such as to 
stand trial, to show cause, etc., the neglect 
or refusal to attend might be construed 
into a contempt, to be dealt with according 
to its magnitude or character in each par- 
ticular case. 

Acacia. An interesting and important 
symbol in Freemasonry. Botanically, it is 
the acacia vera of Tournefort, and the mi- 
mosa nilotica of Linnaeus. It grew abun- 
dantly in the vicinity of Jerusalem, where 
it is still to be found, and is familiar in its 
modern use as the tree from which the gum 
arabic of commerce is derived. 

Oliver, it is true, says that " there is not 
the smallest trace of any tree of the kind 
growing so far north as Jerusalem," (Landm. 
ii. 149 ;) but this statement is refuted 
by the authority of Lieutenant Lynch, who 
saw it growing in great abundance in Jeri- 
cho, and still farther north. (Exped. to Dead 
Sea, p. 262.) The Babbi Joseph Schwarz, 
who is excellent authority, says: "The 
Acacia (Shittim) tree, Al Sunt, is found in 
Palestine of different varieties ; it looks like 
the Mulberry tree, attains a great height, 
and has a hard wood. The gum which is 
obtained from it is the gum arabic." [De- 
scriptive Geography and Historical Sketch of 
Palestine, p. 308, Leeser's translation. Phila., 
1850.) Schwarz was for sixteen years a 
resident of Palestine, and wrote from per- 
sonal observation. The testimony of Lynch 
and Schwarz should, therefore, forever settle 
the question of the existence of the acacia 
in Palestine. 

The acacia, which, in Scripture, is always 
called Shittah, and in the plural Shittim, 
was esteemed a sacred wood among the He- 
brews. Of it Moses was ordered to make 
the tabernacle, the ark of the covenant, the 
table for the shewbread, and the rest of the 



sacred furniture. Isaiah, in recounting the 
promises of God's mercy to the Israelites 
on their return from the captivity, tells 
them that, among other things, he will 
plant in the wilderness, for their relief and 
refreshment, the cedar, the acacia, (or, as it 
is rendered in our common version, the 
shittah,) the fir, and other trees. 

The first thing, then, that we notice in 
this symbol of the acacia, is that it had 
been always consecrated from among the 
other trees of the forest by the sacred pur- 
poses to which it was devoted. By the 
Jew, the tree from whose wood the sanc- 
tuary of the tabernacle and the holy ark 
had been constructed would ever be viewed 
as more sacred than ordinary trees. The 
early Masons, therefore, very naturally ap- 
propriated this hallowed plant to the 
equally sacred purpose of a symbol, which 
was to teach an important divine truth in 
all ages to come. 

Having thus briefly disposed of the natu- 
ral history of this plant, we may now pro- 
ceed to examine it in its symbolic relations. 

First. The acacia, in the mythic system 
of Freemasonry, is preeminently the sym- 
bol Of the IMMORTALITY OF THE SOUL — 

that important doctrine which it is the 
great design of the Institution to teach. 
As the evanescent nature of the flower r 
which " cometh forth and is cut down," 
reminds us of the transitory nature of 
human life, so the perpetual renovation of 
the evergreen plant, which uninterruptedly 
presents the appearance of youth and vigor, 
is aptly compared to that spiritual life in 
which the soul, freed from the corruptible 
companionship of the body, shall enjoy an 
eternal spring and an immortal youth. 
Hence, in the impressive funeral service 
of our Order, it is said that " this evergreen 
is an emblem of our faith in the immortal- 
ity of the soul. By this we are reminded 
that we have an immortal part within us, 
which shall survive the grave, and which 
shall never, never, never die." And again, 
in the closing sentences of the monitorial 
lecture of the third degree, the same senti- 
ment is repeated, and we are told that by 
" the ever-green and ever-living sprig " the 
Mason is strengthened "with confidence 
and composure to look forward to a blessed 
immortality." Such an interpretation of 
the symbol is an easy and a natural one ; 
it suggests itself at once to the least reflec- 
tive mind ; and consequently, in some one 
form or another, is to be found existing in 
all ages and nations. It was an ancient 
custom, — which is not, even now, alto- 
gether disused, — for mourners to carry in 
their hands at funerals a sprig of some ever- 
green, generally the cedar or the cypress, and 
to deposit it in the grave of the deceased. 



8 



ACACIA 



ACACIA 



According to Dalcho,* the Hebrews always 
planted a sprig of the acacia at the head 
of the grave of a departed friend. Potter 
tells us that the ancient Greeks "had a 
custom of bedecking tombs with herbs and 
flowers." f All sorts of purple and white 
flowers were acceptable to the dead, but 
principally the amaranth and the myrtle. 
The very name of the former of these 
plants, which signifies "never fading," 
would seem to indicate the true symbolic 
meaning of the usage, although archaeolo- 
gists have generally supposed it to be sim- 
ply an exhibition of love on the part of 
the survivors. Eagon says, that the an- 
cients substituted the acacia for all other 
plants because they believed it to be incor- 
ruptible, and not liable to injury from the 
attacks of any kind of insect or other ani- 
mal — thus symbolizing the incorruptible 
nature of the soul. 

Hence we see the propriety of placing 
the sprig of acacia, as an emblem of im- 
mortality, among the symbols of that de- 
gree, all of whose ceremonies are intended 
to teach us the great truth that " the life 
of man, regulated by morality, faith, and 
justice, will be rewarded at its closing 
hour by the prospect of Eternal Bliss." J 
So, therefore, says Dr. Oliver, when the 
Master Mason exclaims " my name is Aca- 
cia," it is equivalent to saying, " I have 
been in the grave — I have triumphed over 
it by rising from the dead — and being re- 
generated in the process, I have a claim to 
life everlasting." 

The sprig of acacia, then, in its most 
ordinary signification, presents itself to the 
Master Mason as a symbol of the immor- 
tality of the soul, being intended to remind 
him, by its evergreen and unchanging na- 

* " This custom among the Hebrews arose 
from this circumstance. Agreeably to their 
laws, no dead bodies were allowed to be interred 
within the walls of the city ; and as the Cohens, 
or Priests, were prohibited from crossing a grave, 
it was necessary to place marks thereon, that 
they might avoid them. For this purpose the 
acacia was used." (Dalcho, Oration, p. 27, note.) 
I object to the reason assigned by Dalcho, but 
of the existence of the custom there can be no 
question, notwithstanding the denial or doubt 
of Dr. Oliver. Blount {Travels in the Levant, 
p. 197,) says, speaking of the Jewish burial cus- 
toms, " those who bestow a marble stone over 
any [grave] have a hole a yard long and a foot 
broad, in which they plant an evergreen, which 
seems to grow from the body and is carefully 
watched." Hasselquist {Travels, p. 28,) confirms 
his testimony. I borrow the citations from 
Brown, {Antiquities of the Jews, vol. ii., p. 356,) 
but have verified the reference to Hasselquist. 
The work of Blount I have not been enabled to 
consult. 

t Antiquities of Greece, p. 569. 

% Dr. Crucefix, MS. quoted by Oliver. Land- 
marks, ii. 2. 



ture, of that better and spiritual part with- 
in us, which, as an emanation from the 
Grand Architect of the Universe, can never 
die. And as this is the most ordinary, the 
most generally accepted signification, so 
also is it the most important ; for thus, as 
the peculiar symbol of immortality, it be- 
comes the most appropriate to an Order 
all of whose teachings are intended to in- 
culcate the great lesson that " life rises out 
of the grave." But incidental to this the 
acacia has two other interpretations which 
are well worthy of investigation. 

Secondly, then, the acacia is a symbol of 
innocence. The symbolism here is of a 
peculiar and unusual character, depending 
not on any real analogy in the form or use 
of the symbol to the idea symbolized, but 
simply on a double or compound meaning 
of the word. For anaua, in the Greek lan- 
guage, signifies both the plant in question 
and the moral quality of innocence or 
purity of life. In this sense the symbol 
refers, primarily, to him over whose soli- 
tary grave the acacia was planted, and 
whose virtuous conduct, whose integrity of 
life and fidelity to his trusts have ever been 
presented as patterns to the craft, and con- 
sequently to all Master Masons, who, by 
this interpretation of the symbol, are in- 
vited to emulate his example. 

Hutchinson, indulging in his favorite 
theory of Christianizing Masonry, when he 
comes to this signification of the symbol, 
thus enlarges on the interpretation : " We 
Masons, describing the deplorable estate of 
religion under the Jewish law, speak in 
figures: — 'Her tomb was in the rubbish 
and filth cast forth of the temple, and Aca- 
cia wove its branches over her monument ; ' 
ahakia being the Greek word for innocence, 
or being free from sin ; implying that the 
sins and corruptions of the old law and 
devotees of the Jewish altar had hid reli- 
gion from those who sought her, and she 
was only to be found where innocence sur- 
vived, and under the banner of the divine 
Lamb ; and as to ourselves, professing that 
we were to be distinguished by our Acacy, 
or as true Acacians in our religious faith 
and tenets." * 

But, lastly, the acacia is to be considered 
as the symbol of initiation. This is by 
far the most interesting of its interpreta- 
tions, and was, we have every reason to 
believe, the primary and original; thf 
others being but incidental. It leads us at 
once to the investigation of the significant 
fact that in all the ancient initiations and 
religious mysteries there was some plant 
peculiar to each, which was consecrated by 
its own esoteric meaning, and which occu- 

* Hutchinson's Spirit of Masonry, Lect. IX., 
p. 99. 



ACACIAN 



ACADEMY 



pied an important position in the celebra- 
tion of the rites, so that the plant, what- 
ever it might be, from its constant and 
prominent use in the ceremonies of initia- 
tion, came at length to be adopted as the 
symbol of that initiation. 

Thus, the lettuce was the sacred plant 
which assumed the place of the acacia in 
the mysteries of Adonis. (See Lettuce.) 
The lotus was that of the Brahminical rites 
of India, and from them adopted by the 
Egyptians. (See Lotus.) The Egyptians 
also revered the erica or heath; and the 
mistletoe was a mystical plant among the 
Druids. (See Erica and Mistletoe.) And, 
lastly, the myrtle performed the same office 
of symbolism in the mysteries of Greece 
that the lotus did in Egypt or the mistle- 
toe among the Druids. See Myrtle. 

In all of these ancient mysteries, while 
the sacred plant was a symbol of initiation, 
the initiation itself was symbolic of the 
resurrection to a future life, and of the im- 
mortality of the soul. In this view, Free- 
masonry is to us now in the place of the 
ancient initiations, and the acacia is sub- 
stituted for the lotus, the erica, the ivy, the 
mistletoe, and the myrtle. The lesson of 
wisdom is the same — the medium of im- 
parting it is all that has been changed. 

Eeturning, then, to the acacia, we find 
that it is capable of three explanations. 
It is a symbol of immortality, of innocence, 
and of initiation. But these three signifi- 
cations are closely connected, and that 
connection must be observed, if we desire 
to obtain a just interpretation of the sym- 
bol. Thus, in this one symbol, we are 
taught that in the initiation of life, of 
which the initiation in the third degree is 
simply emblematic, innocence must for a 
time lie in the grave, at length, however, 
to be called, by the word of the Grand 
Master of the Universe, to a blissful im- 
mortality. Combine with this the recol- 
lection of the place where the sprig of aca- 
cia was planted, — Mount Calvary, — the 
place of sepulture of him who " brought 
life and immortality to light," and who, in 
Christian Masonry, is designated, as he is 
in Scripture, as " the lion of the tribe of 
Judah;" and remember, too, that in the 
mystery of his death, the wood of the cross 
takes the place of the acacia, and in this 
little and apparently insignificant symbol, 
but which is really and truly the most im- 
portant and significant one in Masonic 
science, we have a beautiful suggestion of 
all the mysteries of life and death, of time 
and eternity, of the present and of the 
future. 

Acacian. A word introduced by 
Hutchinson, in his " Spirit of Masonry," 
to designate a Freemason in reference to 
B 



the akakia, or innocence with which he was 
to be distinguished, from the Greek word 
a/ca/cm. (See the preceding article.) The 
Acacians constituted an heretical sect in 
the primitive Christian Church, who de- 
rived their name from Acacius, Bishop of 
Caesarea; and there was subsequently an- 
other sect of the same name Acacius, 
Patriarch of Constantinople. But it is 
needless to say that the Hutchinsonian 
application of the word Acacian to signify 
a Freemason has nothing to do with the 
theological reference of the term. 

Academy. The 4th degree of the 
Rectified Eose Croix of Schroeder. 

Academy of Ancients or of Se- 
crets. {Academic des Secrets.) A society 
instituted at Warsaw, in 1767, by M. Thoux 
de Salverte, and founded on the principles 
of another which bore the same name, and 
which had been established at Rome, about 
the end of the 16th century, by John Bap- 
tiste Porta. The object of the institution 
was the advancement of the natural sci- 
ences and their application to the occult 
philosophy. 

Academy of Sages. An order which 
existed in Sweden in 1770, deriving its 
origin from that founded in London by 
Elias Ashmole, on the doctrines of the 
New Atlantis of Bacon. A few similar 
societies were subsequently founded in 
Russia and France, one especially noted 
by Thory [Act. Lot.) as having been estab- 
lished in 1776 by the mother Lodge of 
Avignon. 

Academy of Secrets. See Acad- 
emy of Ancients. 

Academy of Snblime Masters 
of the Luminous Ring. Founded 
in France, in 1780, by Baron Blaerfindy, 
one of the Grand Officers of the Philo- 
sophic Scotch Rite. The Academy of the 
Luminous Ring was dedicated to the phil- 
osophy of Pythagoras, and was divided 
into three degrees. The first and second 
were principally occupied with the history 
of Freemasonry, and the last with the 
dogmas of the Pythagorean school, and 
their application to the highest grades of 
science. The historical hypothesis which 
was sought to be developed in this Acad- 
emy was that Pythagoras was the founder 
of Freemasonry. 

Academy of True Masons. 
Founded at Montpelier, in France, by Dom 
Pernetty, in 1778, and occupied with in- 
structions in hermetic science, which were 
developed in six degrees, viz. : 1. The True 
Mason; 2. The True Mason in the Right 
Way ; 3. Knight of the Golden Key ; 4. 
Bright of Iris; 5. Knight of the Argo- 
nauts; 6. Knight of the Golden Fleece. 
The degrees thus conferred constituted the 



10 



ACADEMY 



ACCEPTED 



Philosophic Scotch Rite, which was the 
system adopted by the Academy. It after- 
wards changed its name to that of Russo- 
Swedish Academy, which circumstance 
leads Thory to believe that it was con- 
nected with the Alchemical Chapters which 
at that time existed in Russia and Sweden. 
The entirely hermetic character of the 
Academy of True Masons may readily be 
perceived in a few paragraphs cited by 
Clavel from a discourse by Goyer de Ju- 
milly at the installation of an Academy in 
Martinico. "To seize," says the orator, 
" the pencil of Hermes ; to engrave the 
doctrines of natural philosophy on your 
columns; to call Flamel, the Philaletes, 
the Cosmopolite, and our other masters to 
my aid for the purpose of unveiling the 
mysterious principles of the occult sci- 
ences, — these, illustrious knights, appear 
to be the duties imposed on me by the cere- 
mony of your installation. The fountain 
of Count Trevisan, the pontifical water, 
the peacock's tail, are phenomena with 
which you are familiar," etc., etc. 

Academy, Platonic. Founded in 
1480 by Marsilius Ficinus, at Florence, 
under the patronage of Lorenzo de Medi- 
cis. It is said by the Masons of Tuscany 
to have been a secret society, and is sup- 
posed to have had a Masonic character, 
because in the hall where its members held 
their meetings, and which still remains, 
many Masonic symbols are to be found. 
Clavel supposes it to have been a society 
founded by some of the honorary members 
and patrons of the fraternity of Freema- 
sons who existed in the Middle Ages, and 
who, having abandoned the material design 
of the institution, confined themselves to 
its mystic character. If his suggestion be 
correct, this is one of the earliest instances 
of the separation of speculative from oper- 
ative Masonry. 

Acanthus. A plant, described by 
Diosco rides, with broad, flexible, prickly 
leaves, which perish in the winter and 
sprout again at the return of spring. It 
is found in the Grecian islands on the bor- 
ders of cultivated fields or gardens, and is 
common in moist, rocky situations. It is 
memorable for the tradition which assigns 
to it the origin of the foliage carved on the 
capitals of Corinthian and composite col- 
umns. Hence, in architecture, that part 
of the Corinthian capital is called the 
Acanthus which is situated below the aba- 
cus, and which, having the form of a vase 
or bell, is surrounded by two rows of 
leaves of the acanthus plant. Callima- 
chus, who invented this ornament, is said 
to have had the idea suggested to him by 
the following incident. A Corinthian 
maiden, who was betrothed, fell ill, and 



died just before the appointed time of her 
marriage. Her faithful and grieving nurse 
placed on her tomb a basket containing 
many of her toys and jewels, and covered 
it with a flat tile. It so happened that the 
basket was placed immediately over an 
acanthus root, which afterwards grew up 
around the basket and curled over under 
the superincumbent resistance of the tile, 
thus exhibiting a form of foliage which 
was, on its being seen by the architect, 
adopted as a model for the capital of 
a new order ; so that the story of affection 
was perpetuated in marble. Dudley (Na- 
ology, p. 164,) thinks the tale puerile, and 
supposes that the acanthus is really the lotus 
of the Indians and Egyptians, and is sym- 
bolic of laborious but effectual effort ap- 
plied to the support of the world. With 
him, the symbolism of the acanthus and 
the lotus are identical. See Lotus. 

Accepted. A term in Freemasonry 
which is synonymous with " initiated " or 
" received into the society." Thus, we find 
in the Regulations of 1663, such expres- 
sions as these; "No person who shall 
hereafter be accepted a Freemason, shall 
be admitted into a Lodge or assembly until 
he has brought a certificate of the time and 
place of his acceptation from the Lodge that 
accepted him, unto the Master of that limit 
or division where such Lodge is kept." The 
word seems to have been first used in 1663, 
and in the Regulations of that year is con- 
stantly employed in the place of the olden 
term "made," as equivalent to "initiated." 
This is especially evident in the 6th Regu- 
lation, which says, "that no person shall 
be accepted unless he be twenty-one years 
old or more ; " where accepted clearly means 
initiated. As the word was introduced in 
1663, its use seems also to have soon ceased, 
for it is not found in any subsequent docu- 
ments until 1738; neither in the Regula- 
tions of 1721, nor in the Charges approved 
in 1722 ; except once in the latter, where 
" laborers and unaccepted Masons " are 
spoken of as distinguished from and in- 
ferior to "Freemasons." In the Regula- 
tions of 1721, the words " made," " en- 
tered," or "admitted," are constantly 
employed in its stead. But in 1738, An- 
derson, who, in publishing the 2d edition of 
the Book of Constitutions, made many 
verbal alterations which seem subsequently 
to have been disapproved of by the Grand 
Lodge, (see Book of Constitutions,) again in- 
troduced the word accepted. Thus, in the 
5th of the Regulations of 1721, which in the 
edition of 1723 read as follows : " But no 
man can be made or admitted a member of 
a particular Lodge," etc., he changed the 
phraseology so as to make the article read : 
"No man can be accepted a member of a 



ACCLAMATION 



ACHAD 



11 



particular Lodge/' etc. And so attached 
does he appear to have become to this word, 
that he changed the very name of the Order, 
by altering the title of the work, which, in 
the edition of 1723, was "The Constitutions 
of the Freemasons," to that of " The Con- 
stitutions of the Ancient and Honorable 
Society of Free and Accepted. Masons." 
Although many of the innovations of the 
edition of 1738 of the Book of Constitutions 
were subsequently repudiated by the Grand 
Lodge, and omitted in succeeding editions, 
the title of " Free and Accepted Masons " 
was retained, and is now more generally 
used than the older and simpler one of 
"Freemasons," to distinguish the society. 
(See Free and Accepted Masons.) The word 
accepted, however, as a synonym of initiated, 
has now become obsolete. The modern 
idea of an accepted Mason is that he is one 
distinguished from a purely operative or 
stone-mason, who has not been admitted to 
the freedom of the company ; an idea evi- 
dently intended to be conveyed by the use 
of the word in the Charges of 1722, already 
quoted. 

Acclamation. A certain form of 
words used in connection with the battery. 
In the Scottish rite it is hoschea; in the 
French, vivat; and in the rite of Misraim, 
hallelujah. In the York, it is so mote it be. 
Accolade. From the Latin ad and 
collum, around the neck. It is generally 
but incorrectly supposed that the accolade 
means the blow given on the neck of a 
newly created knight with the flat of the 
sword. The best authorities define it to be 
the embrace, accompanied with the kiss 
of peace, by which the new knight was at 
his creation welcomed into the Order of 
Knighthood by the sovereign or lord who 
created him. See the word Knighthood. 

Accord. We get this word from the 
two Latin ones ad cor, to the heart, and 
hence it means hearty consent. Thus in 
Wiclif 's translation we find the phrase in 
Philippians, which in the Authorized Ver- 
sion is " with one accord," rendered " with 
one will, with one heart." Such is its sig- 
nification in the Masonic formula, "free 
will and accord," that is "free will and 
hearty consent." See Free Will and Accord. 
Accusation. See Charge. 
Accuser. In every trial in a Lodge for 
an offence against the laws and regulations 
or the principles of Masonry any Master 
Mason may be the accuser of another, but a 
profane cannot be permitted to prefer 
charges against a Mason. Yet, if circum- 
stances are known to a profane upon which 
charges ought to be predicated, a Master 
Mason may avail himself of that informa- 
tion, and out of it frame an accusation to 
be presented to the Lodge. And such 



accusation will be received and investigated, 
although remotely derived from one who is 
not a member of the Order. 

It is not necessary that the accuser 
should be a member of the same Lodge. It 
is sufficient if he is an affiliated Mason; 
but it is generally held that an unaffiliated 
Mason is no more competent to prefer 
charges than a profane. 

In consequence of the Junior Warden 
being placed over the Craft during the hours 
of refreshment, and of his being charged 
at the time of his installation to see " that 
none of the Craft be suffered to convert the 
purposes of refreshment into those of in- 
temperance and excess," it has been very 
generally supposed that it is his duty, as 
the prosecuting officer of the Lodge, to 
prefer charges against any member who, 
by his conduct, has made himself amenable 
to the penal jurisdiction of the Lodge. I 
know of no ancient regulation which im- 
poses this unpleasant duty upon the Junior 
Warden; but it does seem to be a very 
natural deduction, from his peculiar pre- 
rogative as the custos morum or guardian 
of the conduct of the Craft, that in all 
cases of violation of the law he should, 
after due efforts towards producing a re- 
form, be the proper officer to bring the 
conduct of the offending brother to the 
notice of the Lodge. 

Aceldama, from the Syro-Chaldaic, 
meaning field of blood, so called because it 
was purchased with the blood-money which 
was paid to Judas Iscariot for betraying 
his Lord. It is situated on the slope 
of the hills beyond the valley of Hinnom 
and to the south of Mount Zion. The 
earth there was believed, by early writers, 
to have possessed a corrosive quality, by 
means of which bodies deposited in it were 
quickly consumed ; and hence it was used 
by the Crusaders, then by the Knights 
Hospitallers, and afterwards by the Arme- 
nians, as a place of sepulture, and the 
Empress Helen is said to have built a 
charnel-house in its midst. Dr. Eobinson 
(Biblical Researches, i., p. 524,) says that the 
field is not now marked by any boundary 
to distinguish it from the rest of the field, 
and the former charnel-house is now a 
ruin. The field of Aceldama is referred to 
in the ritual of the Knights Templars. 

Acerellos, R. S. A nom de plume 
assumed by Carl Eoessler, a German Ma- 
sonic writer. See Eoessler. 

Achad. One of the names of God. 
The word IflNj Achad, in Hebrew signi- 
fies one or unity. It has been adopted by 
the Masons as one of the appellations of 
the Deity from that passage in Deuter- 
onomy (vi. 4) : " Hear, O Israel, the Lord 
thy God is (Achad) one;" and which the 



12 



ACHARON 



ACQUITTAL 



Jews wear on their phylacteries, and pro- 
nounce with great fervor as a confession of 
their faith in the unity of God. Speaking 
of God as Achad, the Rabbins say, " God 
is one (Achad) and man is one (Achad). 
Man, however, is not purely one, because 
he is made up of elements and has another 
like himself; but the oneness of God is a 
oneness that has no boundary." 

Acharon Scliilton. In Hebrew 
JoStP }nnx, signifying the new kingdom. 
Significant words in some of the high 
degrees. 

Acliias. A corruption of the Hebrew 
Achijah, the brother of Jah ; a significant 
word in some of the high degrees. 

Achishar. Mentioned in 1 Kings (iv. 
6) under the name of Ahishar, and there 
described as being " over the household " 
of King Solomon. This was a situation 
of great importance in the East, and equiv- 
alent to the modern office of Chamberlain. 
The Steward in a Council of Select Masters 
is said to represent Achishar. 

Achtariel. A kabbalistic name of God 
belonging to the Crowm or first of the ten 
sephiroth ; and hence signifying the Crown 
or God. 

Acknowledged. When one is ini- 
tiated into the degree of Most Excellent 
Master, he is technically said to be "re- 
ceived and acknowledged " as a Most Ex- 
cellent Master. This expression refers to 
the tradition of the degree which states 
that when the Temple had been completed 
and dedicated, King Solomon received and 
acknowledged the most expert of the crafts- 
men as most excellent Masters. That is, 
he received them into the exalted rank of 
perfect and acknowledged workmen, and 
acknowledged their right to that title. The 
verb to acknowledge here means to own or 
admit to belong to, as to acknowledge a 
son. 

Acousmatici. The primary class of 
the disciples of Pythagoras, who served a 
five years' probation of silence, and were 
hence called acousmatici or hearers. Ac- 
cording to Porphyry, they received only 
the elements of intellectual and moral in- 
struction, and, after the expiration of their 
term of probation, they were advanced 
to the rank of Mathematici. See Pythag- 
oras. 

Acquittal. Under this head it may 
be proper to discuss two questions of Ma- 
sonic law. 1. Can a Mason, having been 
acquitted by the courts of the country of 
an offence with which he has been charged, 
be tried by his Lodge for the same offence? 
And, 2. Can a Mason, having been acquitted 
by his Lodge on insufficient evidence, be 
subjected, on the discovery and production 
of new and more complete evidence, to a 



second trial for the same offence? To both 
of these questions the correct answer would 
seem to be in the affirmative. 

1. An acquittal of a crime by a temporal 
court does not relieve a Mason from an 
inquisition into the same offence by his 
Lodge ; for acquittals may be the result of 
some technicality of law, or other cause, 
where, although the party is relieved from 
legal punishment, his guilt is still manifest 
in the eyes of the community; and if the 
Order were to be controlled by the action 
of the courts, the character of the Institu- 
tion might be injuriously affected by its 
permitting a man, who had escaped without 
honor from the punishment of the law, to 
remain a member of the Fraternity. In 
the language of the Grand Lodge of Texas, 
" an acquittal by a jury, while it may, and 
should, in some circumstances, have its in- 
fluence in deciding on the course to be 
pursued, yet has no binding force in Ma- 
sonry. We decide on our own rules, and 
our own view of the facts." (Proc. G. L. 
Tex., vol. ii., p. 273.) 

2. To come to a correct apprehension of 
the second question, we must remember 
that it is a long-settled principle of Ma- 
sonic law, that every offence which a Mason 
commits is an injury to the whole Frater- 
nity, inasmuch as that the bad conduct of 
a single member reflects discredit on the 
whole Institution. This is a very old and 
well-established principle of the Institu- 
tion; and hence we find the old Gothic 
Constitutions declaring that "a Mason shall 
harbor no thief or thief's retainer," and 
assigning as a reason, " lest the Craft should 
come to shame." The safety of the Insti- 
tution requires that no evil-disposed mem- 
ber should be tolerated with impunity in 
bringing disgrace on the Craft. And, there- 
fore, although it is a well-known maxim 
of the common law — nemo debet bis paniri 
pro uno delicto — that is, "that no one 
should be twice placed in peril of punish- 
ment for the same crime ; " yet we must 
also remember that other and fundamental 
maxim — salus populi suprema lex — which 
may, in its application to Masonry, be well 
translated: "the well-being of the Order 
is the first great law." To this everything 
else must yield ; and, therefore, if a mem- 
ber, having been accused of a heinous of- 
fence and tried, shall, on his trial, for want 
of sufficient evidence, be acquitted, or, being 
convicted, shall, for the same reason, be 
punished by an inadequate penalty — and 
if he shall thus be permitted to remain in 
the Institution with the stigma of the 
crime upon him, " whereby the Craft comes 
to shame ; " then, if new and more suffi- 
cient evidence shall be subsequently dis- 
covered, it is just and right that a new 



ACTA 



ADAM 



13 



trial shall be had, so that he may, on this 
newer evidence, receive that punishment 
which will vindicate the reputation of the 
Order. No technicalities of law, no plea 
of autrefois acquit, nor mere verbal excep- 
tion, should be allowed for the escape of a 
guilty member ; for so long as he lives in 
the Order, every man is subject to its disci- 
pline. A hundred wrongful acquittals of 
a bad member, who still bears with him the 
reproach of his evil life, can never dis- 
charge the Order from its paramount duty 
of protecting its own good fame and re- 
moving the delinquent member from its 
fold. To this great duty all private and 
individual rights and privileges must suc- 
cumb, for the well-being of the Order is the 
first great law in Masonry. 

Acta Iiatomorum, ou Chronologie 
de Phistoire de la Franche-Macjonnerie 
fran9aise et etrangere, etc. That is : 
" The Acts of the Freemasons, or a chrono- 
logical history of French and Foreign 
Freemasonry, etc." This work, written or 
compiled by Claude Antoine Thory, was 
published at Paris, in 2 vols., 8vo, in 1815. 
It contains the most remarkable facts in 
the history of the Institution from obscure 
times to the year 1814 ; the succession of 
Grand Masters, a nomenclature of rites, 
degrees, and secret associations in all the 
countries of the world, and a bibliography 
of the principal works on Freemasonry 
published since 1723, with a supplement in 
which the author has collected a variety of 
rare and important Masonic documents. 
Of this work, which has never been trans- 
lated into English, Lenning says, [Encycl. 
der Freimaurerei) that it is, without dis- 
pute, the most scientific work on Freema- 
sonry that French literature has ever pro- 
duced. It must, however, be confessed 
that in the historical portion Thory has 
committed many errors in respect to Eng- 
lish and American Freemasonry, and there- 
fore, if ever translated, the work will re- 
quire much emendation. See Thory. 

Acting Grand Master. The Duke 
of Cumberland having in April, 1752, been 
elected Grand Master of England, it was 
resolved by the Grand Lodge, in compli- 
ment to him, that he should have the privi- 
lege of nominating a peer of the realm as 
Acting Grand Master, who should be em- 
powered to superintend the Society in his 
absence; and that at any future period, 
when the fraternity should have a prince 
of the blood at their head, the same privi- 
lege should be granted. The officer thus 
provided to be appointed is now called, 
in the Constitutions of England, the Pro 
Grand Master. 

In the American system, the officer who 
performs the duties of Grand Master in 



case of the removal, death, or inability of 
that officer, is known as the Acting Grand 
Master. For the regulations which pre- 
scribe the proper' person to perform these 
duties see the words Succession to Office. 

Active Ii©dge. A Lodge is said to 
be active when it is neither dormant nor 
suspended, but regularly meets and is occu- 
pied in the labors of Masonry. 

Active Member. An active mem- 
ber of a Lodge is one who, in contradis- 
tinction to an honorary member, assumes 
all the burdens of membership, such as 
contributions, arrears, and participation in 
its labors, and is invested with all the 
rights of membership, such as speaking, 
voting, and holding office. 

Actual Past Masters. Those who 
receive the degree of Past Master in sym- 
bolic Lodges, as a part of the installation 
service, when elected to preside, are called 
"Actual Past Masters" to distinguish them 
from those who pass through the ceremony 
in a Chapter, as simply preparatory to 
taking the Eoyal Arch, and who are dis- 
tinguished as " Virtual Past Masters." See 
Past Master. 

Adad. The name of the principal god 
among the Syrians, and who, as represent- 
ing the sun, had, according to Macrobius, 
(Saturnal., i. 23,) an image surrounded by 
rays. Macrobius, however, is wrong, as 
Selden has shown [De Diis Syris, i. 6), in 
confounding Adad with the Hebrew Achad, 
or one — a name, from its signification of 
unity, applied to the Grand Architect of 
the Universe. The error of Macrobius, 
however, has been perpetuated by the in- 
ventors of the high degrees of Masonry, 
who have incorporated Adad, as a name of 
God, among their significant words. 

Adam. The name of the first man. 
The Hebrew word DIN* ADaM, signifies 
man in a* generic sense, the human species 
collectively, and is said to be derived from 
HDIKj ADaMaH, the ground, because 
the first man was made out of the dust of 
the earth, or from ADaM, to be red, in 
reference to his ruddy complexion. It is 
most probably in this collective sense, as 
the representative of the whole human 
race, and, therefore, the type of humanity, 
that the presiding officer in a Council of 
Knights of the Sun, the 28th degree of 
the Ancient and Accepted Scottish Eite, 
is called Father Adam, and is occupied 
in the investigation of the great truths 
which so much concern the interests of 
the race. Adam, in that degree, is man 
seeking after divine truth. The Kabbalists 
and Talmudists have invented many things 
concerning the first Adam, none of which 
are, however, worthy of preservation. See 
Knight of the Sun. 



14 



ADAMS 



ADDKESSES 



Adams, John Quincy, the sixth 
President of the United States, who served 
from 1825 to 1829. Mr. Adams, who has 
been very properly described as " a man of 
strong points and weak ones, of vast read- 
ing and wonderful memory, of great cre- 
dulity and strong prejudices," became noto- 
rious in the latter years of his life for his 
virulent opposition to Freemasonry. The 
writer already quoted, and who had an ex- 
cellent opportunity of seeing intimately 
the workings of the spirit of anti-Masonry, 
says of Mr. Adams: "He hated Freema- 
sonry, as he did many other things, not 
from any harm that he had received from 
it or personally knew respecting it, but 
because his credulity had been wrought 
upon and his prejudices excited against it 
by dishonest and selfish politicians, who 
were anxious, at any sacrifice to him, to 
avail themselves of the influence of his 
commanding talents and position in public 
life to sustain them in the disreputable 
work in which they were enlisted. In his 
weakness, he lent himself to them. He 
united his energies to theirs in an imprac- 
ticable and unworthy cause." (C. W. Moore, 
Freemason's Mag., vol. vii., p. 314.) The re- 
sult was a series of letters abusive of Free- 
masonry, directed to leading politicians, 
and published in the public journals from 
1831 to 1833. A year before his death they 
were collected and published under the 
title of "Letters on the Masonic Institu- 
tion, by John Quincy Adams." Boston, 
1847, 8vo, pp. 284. Some explanation 
of the cause of the virulence with which 
Mr. Adams attacked the Masonic Insti- 
tution in these letters may be found in 
the following paragraph contained in an 
anti-Masonic work written by one Henry 
Gassett, and affixed to his " Catalogue of 
Books on the Masonic Institution." (Bos- 
ton, 1852.) "It had been asserted in a 
newspaper in Boston, edited by a Masonic 
dignitary, that John Q. Adams was a Ma- 
son. In answer to an inquiry from a per- 
son in New York State, whether he was 
so, Mr. Adams replied that 'he was not, 
and never should be.' These few words, 
undoubtedly, prevented his election a second 
term as President of the United States. His 
competitor, Andrew Jackson, a Freemason, 
was elected." Whether the statement con- 
tained in the italicized words be true or 
not, is not the question. It is sufficient 
that Mr. Adams was led to believe it, and 
hence his ill-will to an association which 
had, as he supposed, inflicted this political 
evil on him, and baffled his ambitious views. 

Adar. Hebrew, -| "|fr$ ; the sixth month 
of the civil and the twelfth of the ecclesi- 
astical year of the Jews. It corresponds 
to a part of February and of March. 



Adarel. Angel of Fire. Eeferred to in 
the Hermetic degree of Knight of the Sun. 
Probably from TIN, Adr, splendor, and 
^X, El, God, i. e. the splendor of God or 
Divine splendor. 

Addresses, Masonic. Dr. Oliver, 
speaking of the Masonic discourses which 
began to be published soon after the re- 
organization of Masonry, in the commence- 
ment of the eighteenth century, and which 
he thinks were instigated by the attacks 
made on the Order, to which they were in- 
tended to be replies, says : " Charges and 
addresses were therefore delivered by breth- 
ren in authority on the fundamental prin- 
ciples of the Order, and they were printed 
to show that its morality was sound, and 
not in the slightest degree repugnant to the 
precepts of our most holy religion. These 
were of sufficient merit to insure a wide 
circulation among the Fraternity, from 
whence they spread into the world at large, 
and proved decisive in fixing the credit of 
the Institution for solemnities of character 
and a taste for serious and profitable inves- 
tigations." 

There can be no doubt that these ad- 
dresses, periodically delivered and widely 
published, have continued to exert an ex- 
cellent effect in behalf of the Institution, 
by explaining and defending the principles 
on which it is founded. 

The first Masonic address of which we 
have any notice was delivered on the 24th 
of June, 1719, before the Grand Lodge of 
England, by the celebrated John Theophi- 
lus Desaguliers, LL. D. and F. R. S. The 
Book of Constitutions, under that date, 
says " Bro. Desaguliers made an eloquent 
oration about Masons and Masonry." Dr. 
Oliver states that this address was issued 
in a printed form, but no copy of it now 
remains — at least it has escaped the re- 
searches of the most diligent Masonic 
bibliographers. 

On the 20th of May, 1725, Martin 
Folkes, then Deputy Grand Master, de- 
livered an address before the Grand Lodge 
of England, which is cited in the Free- 
mason's Pocket Companion for 1759, but 
no entire copy of the address is now 
extant. 

The third Masonic address of which we 
have any knowledge is one entitled, "A 
Speech delivered to the Worshipful and 
Ancient Society of Free and Accepted Ma- 
sons, at a Grand Lodge held at Merchants' 
Hall, in the city of York, on St. John's 
Day, Dec. 27, 1726, the Right Worshipful 
Charles Bathurst, Esq., Grand Master. By 
the Junior Grand Warden. Olim meminisse 
juvabit. York : Printed by Thomas Gent, 
for the benefit of the Lodge." It was 
again published at London in 1729, in 



ADDRESSES 



ADEPT 



15 



Benj. Cole's edition of the Ancient Consti- 
tutions, and has been subsequently re- 
printed in 1858 in the London Freemason's 
Magazine, from which it was copied in C. 
W. Moore's Freemason's Magazine, pub- 
lished at Boston, Mass. This is, therefore, 
the earliest Masonic address to which we 
have access. It contains a brief sketch of 
the history of Masonry, written as Masonic 
history was then written. It is, however, 
remarkable for advancing the claim of the 
Grand Lodge of York to a superiority over 
•that of London. 

The fourth Masonic address of whose 
existence we have any knowledge is "A 
Speech delivered at a Lodge held at the 
Carpenters' Arms the 31st of December, 
1728, by Edw. Oakley, late Provincial 
Senior Grand Warden in Carmarthen." 
This speech was reprinted by Cole at Lon- 
don in 1751. 

America has the honor of presenting the 
next attempt at Masonic oratory. The 
fifth address, and the first American, which 
i§ extant, is one delivered in Boston, Mass., 
on June 24th, 1734. It is entitled "A Dis- 
sertation upon Masonry, delivered to a 
Lodge in America, June 24th, 1734. Christ's 
Regm." It was discovered by Bro. C. W. 
Moore in the archives of the Grand Lodge 
of Massachusetts, and published by him in 
his magazine in 1849. This address is well 
written, and of a symbolic character, as 
the author allegorizes the Lodge as a type 
of heaven. 

And, sixthly, we have "An Address made 
to the body of Free and Accepted Masons 
assembled at a Quarterly Communication, 
held near Temple Bar, December 11, 1735, 
by Martin Clare, Junior Grand Warden." 
Martin Clare was distinguished in his 
times as a Mason. He had been authorized 
by the Grand Lodge to revise the lectures, 
which task he performed with great satis- 
faction to the Craft. This address, which 
Dr. Oliver has inserted in his Golden Re- 
mains, has been considered of value enough 
to be translated into the French and Ger- 
man languages. 

After this period, Masonic addresses 
rapidly multiplied, so that it would be im- 
possible to record their titles or even the 
names of their authors. 

What Martial says of his own epigrams, 
that some were good, some bad, and a great 
many middling, may, with equal propriety 
and justice, be said of Masonic addresses. 
Of the thousands that have been delivered, 
many have been worth neither printing 
nor preservation. 

One thing, however, is to be remarked : 
that within a few years the literary char- 
acter of these productions has greatly im- 
proved. Formerly, a Masonic address on 



some festival occasion of the Order was 
little more than a homily on brotherly love 
or some other Masonic virtue. Often the 
orator was a clergyman, selected by the 
Lodge on account of his moral character 
or his professional ability. These clergy- 
men were frequently among the youngest 
members of the Lodge, and men who had 
no opportunity to study the esoteric con- 
struction of Masonry. In such cases we 
will find that the addresses were generally 
neither more nor less than sermons under 
another name. They contain excellent 
general axioms of conduct, and sometimes 
encomiums on the laudable design of our 
Institution. But we look in vain in them 
for any ideas which refer to the history or 
to the occult philosophy of Masonry. They 
accept the definition that " Freemasonry is 
a science of morality, veiled in allegory 
and illustrated by symbols," only in part. 
They expatiate on the science of morality, 
but they say nothing of the symbols or the 
allegories. But, as I have already said, 
there has been an evident improvement 
within a few years, in this country especi- 
ally, for the reform has not equally ex- 
tended to England. Many of the addresses 
now delivered are of a higher order of Ma- 
sonic literature. The subjects of Masonic 
history, of the origin of the Institution, of 
its gradual development from an operative 
art to a speculative science, of its symbols, 
and of its peculiar features which distin- 
guish it from all other associations, have 
been ably discussed in many recent Ma- 
sonic addresses, and thus have the efforts to 
entertain an audience for an hour become 
not only the means of interesting instruction 
to the hearers, but also valuable contribu- 
tions to the literature of Freemasonry. 

It is in this way that Masonic addresses 
should be written. All platitudes and old 
truisms should be avoided; sermonizing, 
which is good in its place, is out of place 
here. No one should undertake to deliver 
a Masonic address unless he knows some- 
thing of the subject on which he is about 
to speak, and unless he is capable of say- 
ing what will make every Mason who hears 
him a wiser as well as a better man, or at 
least what will afford him the opportunity 
of becoming so. 

Adelph. Greek for a Brother. The 
fourth degree of the order of the Palladium. 
Beghellini says that there exists in the 
Masonic archives of Douai the ritual of a 
Masonic Society, called Adelphs, which has 
been communicated to the Grand Orient, 
but which he thinks is the same as the 
Primitive Rite of Narbonne. 

Adept. One fully skilled or well 
versed in any art; from the Latin word 
" Adeptus," having obtained, because the 



16 



ADEPT 



ADJOURNMENT 



Adept claimed to be in the possession of 
all the secrets of his peculiar mystery. The 
Alchemists or Hermetic philosophers as- 
sumed the title of Adepts. (See Alchemy.) 
Of the Hermetic Adepts, who were also 
sometimes called Eosicrucians, Spencethus 
writes, in 1740, to his mother : " Have you 
ever heard of the people called Adepts? 
They are a set of philosophers superior to 
whatever appeared among the Greeks and 
Romans. The three great points they 
drive at, is to be free from poverty, distem- 
pers, and death ; and, if you believe them, 
they have found out one secret that is ca- 
pable of freeing them from all three. There 
are never more than twelve of these men 
in the whole world at a time ; and we have 
the happiness of having one of the twelve 
at this time in Turin. I am very well ac- 
quainted with him, and have often talked 
with him ,of their secrets, as far as he is 
allowed to talk to a common mortal of 
them." [Spencers Letter to his Mother, in 
Singer's Anecdotes, p. 403.) In a similar 
allusion to the possession of abstruse knowl- 
edge, the word is applied to some of the 
high degrees of Masonry. 

Adept, Prince. One of the names 
of the 28th degree of the Ancient and Ac- 
cepted Rite. (See Knight of the Sun.) 
It was the 23d degree of the System of 
the Chapter of Emperors of the East and 
West of Clermont. 

Adept, the. A hermetic degree of 
the collection of A. Viany. It is also the 
4th degree of the Rite of Relaxed Observ- 
ance, and the 1st of the high degrees of 
the Rite of Elects of Truth. " It has much 
analogy," says Thory, "with the degree of 
Knight of the Sun in the Ancient and Ac- 
cepted Rite." It is also called " Chaos dis- 
entangled." 

Adeptus Adoptatus. The 7th de- 
gree of the Rite of Zinnendorf, consisting of 
a kind of chemical and pharmaceutical in- 
struction. 

Adeptus Coronatus. Called also 
Templar Master of the Key. The 7th degree 
of the Swedish Rite, (which see.) 

Adeptus Exemptus. The 7th de- 
gree of the system adopted by those Ger- 
man Rosicrucians who were known as the 
"Gold-und Rosenkreutzer," or the Gold 
and Rosy Cross, and whom Lenning sup- 
poses to have been the first who engrafted 
Rosicrucianism on Masonry. 

Adhering Mason. Those Masons 
who, during the anti-Masonic excitement 
in this country, on account of the supposed 
abduction of Morgan, refused to leave their 
Lodges and renounce Masonry, were so 
called. They embraced among their num- 
ber some of the wisest, best, and most in- 
fluential men of the country. 



Adjournment. C. W. Moore (Free- 
masons' Mag., xii., p. 290,) says : " We sup- 
pose it to be generally conceded that Lodges 
cannot properly be adjourned. It has been 
so decided by a large proportion of the 
Grand Lodges in this country, and tacitly, 
at least, concurred in by all. We are not 
aware that there is a dissenting voice among 
them. It is, therefore, safe to assume that 
the settled policy is against adjournment." 
The reason which he assigns for this rule, 
is that adjournment is a method used only 
in deliberative bodies, such as legislatures 
and courts, and as Lodges do not partake 
of the character of either of these, adjourn- 
ments are not applicable to them. The 
rule which Bro. Moore lays down is un- 
doubtedly correct, but the reason which he 
assigns for it is not sufficient. If a Lodge 
were permitted to adjourn by the vote of a 
majority of its members, the control of the 
labor would be placed in their hands. But 
according to the whole spirit of the Masonic 
system, the Master alone controls and 
directs the hours of labor. In the 5th of 
the Old Charges, approved in 1722, it is 
declared that " All Masons employed shall 
meekly receive their wages without mur- 
muring or mutiny, and not desert the Master 
till the work is finished." Now as the Master 
alone can know when "the work is fin- 
ished," the selection of the time of closing 
must be vested in him. He is the sole 
judge of the proper period at which the 
labors of the Lodge should be terminated, 
and he may suspend business even in the 
middle of a debate, if he supposes that it 
is expedient to close the Lodge. Hence no 
motion for adjournment can ever be ad- 
mitted in a Masonic Lodge. Such a motion 
would be an interference with the preroga- 
tive of the Master, and could not therefore 
be entertained. 

This prerogative of opening and closing 
his Lodge is necessarily vested in the Mas- 
ter, because, by the nature of our Institu- 
tion, he is responsible to the Grand Lodge 
for the good conduct of the body over 
which he presides. He is charged, in those 
questions to which he is required to give his 
assent at his installation, to hold the Land- 
marks in veneration, and to conform to 
every edict of the Grand Lodge ; and for 
any violation of the one or disobedience of 
the other by the Lodge, in his presence, he 
would be answerable to the supreme Ma- 
sonic authority. Hence the necessity that 
an arbitrary power should be conferred 
upon him, by the exercise of which he may 
at any time be enabled to prevent the adop- 
tion of resolutions, or the commission of any 
act which would be subversive of, or contrary 
to, those ancient laws and usages which he 
has sworn to maintain and preserve. 



ADMIRATION 



ADONAI 



17 



Admiration. Sign of. A mode of 
recognition alluded to in the Most Excel- 
lent Master's degree, or the Gth of the Amer- 
ican Rite. Its introduction in that place is 
referred to a Masonic legend in connection 
with the visit of the Queen of Sheba to 
King Solomon, and which states that, 
moved by the wide-spread reputation of 
the Israelitish monarch, she had repaired 
to Jerusalem to inspect the magnificent 
works of which she had heard so many- 
encomiums. Upon arriving there, and be- 
holding for the first time the Temple, which 
glittered with gold, and which was so ac- 
curately adjusted in all its parts as to seem 
to be composed of but a single piece of 
marble, she raised her hands and eyes to 
heaven in an attitude of admiration, and 
at the same time exclaimed, " Rabboni ! " 
equivalent to saying, " A most excellent 
master hath done this!" This action has 
since been perpetuated in the ceremonies 
of the degree of Most Excellent Master. 
The legend is, however, no doubt apocry- 
phal, and is really to be considered only as 
allegorical, like so many other of the le- 
gends of Masonry. See Sheba, Queen of. 

Admission. Although the Old 
Charges, approved in 1722, use the word 
admitted as applicable to those who are 
initiated into the mysteries of Freema- 
sonry, yet the General Regulations of 1721 
employ the term admission in a sense dif- 
ferent from that of initiation. By the word 
making they imply the reception of a pro- 
fane into the Order, but by admission they 
designate the election of a Mason into a 
Lodge. Thus we find such expressions as 
these clearly indicating a difference in the 
meaning of the two words. In Reg. v. — 
" No man can be made or admitted a Ma- 
son of a particular Lodge." In Reg. vi. — 
" But no man can be entered a brother in 
any particular Lodge, or admitted to be a 
member thereof." And more distinctly in 
Reg. viii. • — " No set or number of brethren 
shall withdraw or separate themselves from 
the Lodge in which they were made breth- 
ren or were afterwards admitted members." 
This distinction has not always been rig- 
idly preserved by recent writers ; but it is 
evident that, correctly speaking, we should 
always say of a profane who has been ini- 
tiated that he has been made a Mason, and 
of a Mason who has been affiliated with a 
Lodge, that he has been admitted a mem- 
ber. The true definition of admission is, 
then, the reception of an unaffiliated bro- 
ther into membership. See Affiliation. 

Admonition. According to the ethics 
of Freemasonry, it is made a duty obliga- 
tory upon every member of the Order to 
conceal the faults of a brother, — that is, 
not to blazon forth his errors and infirmi- 



ties, — to let them be learned by the world 
from some other tongue than his, and to 
admonish him of them in private. So 
there is another but a like duty of obliga- 
tion, which instructs him to whisper good 
counsel in his brother's ear and to warn 
him of approaching danger. And this 
refers not more to the danger that is with- 
out and around him than to that which is 
within him ; not more to the peril that 
springs from the concealed foe who would 
waylay him and covertly injure him, than 
to that deeper peril of those faults and in- 
firmities which lie within his own heart, 
and which, if not timely crushed by good 
and earnest resolution of amendment, will, 
like the ungrateful serpent in the fable, 
become warm with life only to sting the 
bosom that has nourished them. 

Admonition of a brother's fault is, then, 
the duty of every mason, and no true one 
will, for either fear or favor, neglect its 
performance. But as the duty is Masonic, 
so is there a Masonic way in which that 
duty should be discharged. We must ad- 
monish not with self-sufficient pride in our 
own reputed goodness — not in imperious 
tones, as though we looked down in scorn 
upon the degraded offender — not in lan- 
guage that, by its harshness, will wound 
rather than win, will irritate more than it, 
will reform ; but with that persuasive gen- 
tleness that gains the heart — with the 
all-subduing influences of " mercy unre- 
strained " — with the magic might of love 
— with the language and the accents of 
affection, which mingle grave displeasure 
for the offence with grief and pity for the 
offender. 

This, and this alone, is Masonic admo- 
nition. I am not to rebuke my brother in 
anger, for I too have my faults, and I dare 
not draw around me the folds of my gar- 
ment lest they should be polluted by my 
neighbor's touch ; but I am to admonish 
in private, not before the world, for that 
would degrade him ; and I am to warn him, 
perhaps from my own example, how vice 
ever should be followed by sorrow, for that 
goodly sorrow leads to repentance, and re- 
pentance to amendment, and amendment 
to joy. 

Adonai. In Hebrew *J1N> being the 
plural of excellence for A don, and signify- 
ing the Lord. The Jews, who reverently 
avoided the pronunciation of the sacred 
name Jehovah, were accustomed, when- 
ever that name occurred, to substitute for 
it the word Adonai in reading. As to the 
use of the plural form instead of the sin- 
gular, the Rabbins say, " Every word indic- 
ative of dominion, though singular in 
meaning, is made plural in form." This is 
called the " pluralis excellentiae." The 



18 



ADONHIRAM 



ADONHIRAMITE 



Talmudists also say, (Buxtroff, Lex. Talm.,) 
that the telragrammaton is called Shem 
hamphorash, the name that is explained, 
because it is explained, uttered, and set 
forth by the word Adonai. (See Jehovah 
and Shem Hamphorash.) Adonai is used 
as a significant word in several of the high 
degrees of Masonry, and may almost always 
be considered as allusive to or symbolic 
of the True Word. 

Adonhiram. This has been adopted 
by the disciples of Adonhiramite Masonry 
as the spelling of the name of the person 
known in Scripture and in other Masonic 
systems as Adoniram, (which see.) They 
correctly derive the word from the Hebrew 
Adon and hiram, signifying the master who 
is exalted, which is the true meaning of 
Adoniram, the ?] or h being omitted in the 
Hebrew by the coalescence of the two 
words. Hiram Abif has also sometimes 
been called Adonhiram, the Adon having 
been bestowed on him by Solomon, it is 
said, as a title of honor. 

Adonhiramite Masonry. Of the 
numerous controversies which arose from 
the middle to near the end of the 18th cen- 
tury on the continent of Europe, and espe- 
cially in France, among the students of 
Masonic philosophy, and which so fre- 
quently resulted in the invention of new 
degrees and the establishment of new rites, 
not the least prominent was that which re- 
lated to the person and character of the 
Temple builder. The question, Who was 
the architect of King Solomon's Temple ? 
was answered differently by different the- 
orists, and each answer gave rise to a new 
system, a fact by no means surprising in 
those times, so fertile in the production of 
new Masonic systems. The general theory 
was then, as it is now, that this architect 
was Hiram Abif, the widow's son, who had 
been sent to King Solomon by Hiram, King 
of Tyre, as a precious gift, and " a curious 
and cunning workman." This theory was 
sustained by the statements of the Jewish 
Scriptures, so far as they threw any light 
on the Masonic legend. It was the theory 
of the English Masons from the earliest 
times ; was enunciated as historically cor- 
rect in the first edition of the Book of Con- 
stitutions, published in 1723 ; has continued 
ever since to be the opinion of all English 
and American Masons ; and is, at this day, 
the only theory entertained by any Mason 
in the two countries who has a theory at all 
on the subject. This, therefore, is the ortho- 
dox faith of Masonry. 

But such was not the case, in the last 
century, on the continent of Europe. At 
first, the controversy arose not as to the 
man himself, but as to his proper appella- 
tion. All parties agreed that the architect 



of the Temple was that Hiram, the widow's 
son, who is described in the first Book of 
Kings, chapter vii., verses 13 and 14, and in 
the second Book of Chronicles, chapter ii., 
verses 13 and 14, as having come out of 
Tyre with the other workmen of the Temple 
who had been sent by King Hiram to Solo- 
mon. But one party called him Hiram 
Abif, and the other, admitting that his orig- 
inal name was Hiram, supposed that, in 
consequence of the skill he had displayed in 
the construction of the Temple, he had re- 
ceived the honorable affix of Adon, signify- 
ing Lord or Master, whence his name 
became Adonhiram. 

There was, however, at the Temple an- 
other Adoniram, of whom it will be neces- 
sary in passing to say a few words, for the 
better understanding of the present sub- 
ject. 

The first notice that we have of this 
Adoniram in Scripture is in the 2d Book 
of Samuel, chapter xx., verse 24, where, in 
the abbreviated form of his name, Adoram, 
he is said to have been " over the tribute " 
in the house of David; or, as Gesenius 
translates it, " prefect over the tribute ser- 
vice," or, as we might say in modern phrase, 
principal collector of the taxes. 

Seven years afterwards, we find him ex- 
ercising the same office in the household 
of Solomon ; for it is said in 1 Kings iv. 
6, that Adoniram, " the son of Abda, was 
over the tribute." And lastly, we hear of 
him still occupying the same station in the 
household of King Kehoboam, the succes- 
sor of Solomon. Forty-seven years after 
he is first mentioned in the Book of Samuel, 
he is stated (1 Kings xii. 18) to have been 
stoned to death, while in the discharge of 
his duty, by the people, who were justly in- 
dignant at the oppressions of his master. 
Although commentators have been at a loss 
to decide whether the tax-receiver under 
David, under Solomon, and under Keho- 
boam was the same person, there seems to 
be no reason to doubt it ; for, as Kitto says, 
[Encyc. Bib.,) "it appears very unlikely 
that even two persons of the same name 
should successively bear the same office, in 
an age when no example occurs of the 
father's name being given to his son. We 
find also that not more than forty-seven 
years elapse between the first and last- 
mentioned of the Adoniram who was ' over 
the tribute ; ' aud as this, although a long 
term of service, is not too long for one life, 
and as the person who* held the office in the 
beginning of Rehoboam's reign had served 
in it long enough to make himself odious 
to the people, it appears on the whole most 
probable that one and the same person is 
intended throughout." 

The legends and traditions of Masonry 



ADONHIRAMITE 



ADONHIRAMITE 



19 



which connect this Adoniram with the 
Temple at Jerusalem derive their support 
from a single passage in the first Book of 
Kings (chapter v. 14), where it is said that 
Solomon made a levy of thirty thousand 
workmen from among the Israelites ; that 
he sent these in courses of ten thousand a 
month to labor on Mount Lebanon, and 
that he placed Adoniram over these as 
their superintendent. 

The ritual-makers of France, who were 
not all Hebrew scholars, nor well versed in 
Biblical history, seem, at times, to have 
confounded two important personages, and 
to have lost all distinction between Hiram 
the builder, who had been sent from the 
court of the king of Tyre, and Adoniram, 
who had always been an officer in the court 
of King Solomon. And this error was ex- 
tended and facilitated when they had pre- 
fixed the title Adon, that is to say, lord or 
master, to the name of the former, making 
him Adon Hiram, or the Lord Hiram. 

Thus, in the year 1744, one Louis Tra- 
venol published at Paris, under the pseu- 
donym of Leonard Gabanon, a work 
entitled, Catechisme des Franc - Macons, 
precede d'une abrege de I'histoire d'Adoram, 
etc., et d'une explication des ceremonies qui 
s : 'observant a lareception des Maltres, etc. In 
this work the author says : " Besides the 
cedars of Lebanon, Hiram made a much 
more valuable gift to Solomon, in the per- 
son of Adonhiram, of his own race, the son 
of a widow of the tribe of Naphtali. His 
father, who was named Hur, was an excel- 
lent architect and worker in metals. Solo- 
mon, knowing his virtues, his merit, and 
his talents, distinguished him by the most 
eminent position, intrusting to him the 
construction of the Temple and the super- 
intendence of all the workmen." 

From the language of this extract, and 
from the reference in the title of the book 
to Adoram, which we know was one Of the 
names of Solomon's tax-collector, it is evi- 
dent that the author of the catechism has 
confounded Hiram Abif, who came out of 
Tyre, with Adoniram, the son of Abda, who 
had always lived at Jerusalem ; that is to 
say, with unpardonable ignorance of Scrip- 
ture history and Masonic tradition, he has 
supposed the two to be one and the same 
person. Notwithstanding this literary blun- 
der, the catechism became popular with 
many Masons of that day, and thus arose 
the first. schism or error in relation to the 
legend of the third degree. 

At length, other ritualists, seeing the in- 
consistency of referring the character of 
Hiram, the widow's son, to Adoniram, the 
receiver of taxes, and the impossibility of 
reconciling the discordant facts in the life 
of both, resolved to cut the Gordian knot 



by refusing any Masonic position to the 
former, and making the latter, alone, the 
architect of the Temple. It cannot be denied 
that Josephus states that Adoniram, or, as 
he calls him, Adoram, was, at the very be- 
ginning of the labor, placed over the work- 
men who prepared the materials on Mount 
Lebanon, and that he speaks of Hiram, the 
widow's son, simply as a skilful artisan, 
especially in metals, who had only made all 
the mechanical works about the Temple 
according to the will of Solomon. This 
apparent color of authority for their opin- 
ions was readily claimed by the Adoniram- 
ites, and hence one of their most prominent 
ritualists, Guillemain de St. Victor, [Rec. 
Prec.,) propounds their theory thus : " We all 
agree that the Master's degree is founded on 
the architect of the temple. Now, Scripture 
says very positively, in the 4th verse of the 
5th chapter of the Book of Kings, that the 
person was Adonhiram. Josephus and all 
the sacred writers say the same thing, and 
undoubtedly distinguish him from Hiram 
the Tyrian, the worker in metals. So that 
it is Adonhiram, then, whom we are bound 
to honor." 

There were, therefore, in the eighteenth 
century, from about the middle to near the 
end of it, three schools among the Masonic 
ritualists, the members of which were di- 
vided in opinion as to the proper identity 
of this Temple builder : 

1. Those who supposed him to be Hiram, 
the son of a widow of the tribe of Naph- 
tali, whom the king of Tyre had sent to 
King Solomon, and whom they designated 
as Hiram Abif. This was the original and 
most popular school, and which we now 
suppose to have been the orthodox one. 

2. Those who believed this Hiram that 
came out of Tyre to have been the archi- 
tect, but who supposed that, in consequence 
of his excellence of character, Solomon 
had bestowed upon him the appellation of 
Adon, "Lord" or "Master," calling him 
Adonhiram. As this theory was wholly 
unsustained by Scripture history or pre- 
vious Masonic tradition, the school which 
supported it never became prominent or 
popular, and soon ceased to exist, although 
the error on which it is based is repeated 
at intervals in the blunder of some modern 
French ritualists. 

3. Those who, treating this Hiram, the 
widow's son, as a subordinate and unimpor- 
tant character, entirely ignored him in their 
ritual, and asserted that Adoram, or Adoni- 
ram, or Adonhiram, as the name was spelled 
by these ritualists, the son of Abda, the 
collector of tribute and the superintendent 
of the levy on Mount Lebanon, was the 
true architect of the Temple, and the one 
to whom all the legendary incidents of the 



20 



ADONHIRAMITE 



ADONHIRAMITE 



third degree of Masonry were to be re- 
ferred. This school, in consequence of the 
boldness with which, unlike the second 
school, it refused all compromise with the 
orthodox party and assumed a wholly inde- 
pendent theory, became, for a time, a prom- 
inent schism in Masonry. Its disciples 
bestowed upon the believers in Hiram 
Abif the name of Hiramite Masons, adopted 
as their own distinctive appellation that 
of Adonhiramites, and, having developed 
the system which they practised into a pe- 
culiar rite, called it Adonhiramite Masonry. 

Who was the original founder of the rite 
of Adonhiramite Masonry, and at what 
precise time it was first established, are 
questions that cannot now be answered 
with any certainty. Thory does not at- 
tempt to reply to either in his Nomencla- 
ture of Rites, where, if anything was known 
on the subject, we would be most likely to 
find it. Ragon, it is true, in his Ortho- 
doxie Maconnique, attributes the rite to the 
Baron de Tschoudy. But as he also as- 
signs the authorship of the Receuil Pre- 
cieux (a work of which I shall directly 
speak more fully) to the same person, in 
which statement he is known to be mis- 
taken, there can be but little doubt that he 
is wrong in the former as well as in the 
letter opinion. The Chevalier de Lussy, 
better known as the Baron de Tschoudy, 
was, it is true, a distinguished ritualist. 
He founded the Order of the Blazing Star, 
and took an active part in the operations 
of the Council of Emperors of the East 
and West ; but I have met with no evi- 
dence, outside of Ragon's assertion, that 
he established or had anything to do with 
the Adonhiramite rite. 

I am disposed to attribute the develop- 
ment into a settled system, if not the actual 
creation, of the rite of Adonhiramite Ma- 
sonry to Louis Guillemain de St. Victor, 
who published at Paris, in the year 1781, 
a work entitled Receuil Precieux de la Ma- 
connerie Adonhiramite, etc. 

As this volume contained only the ritual 
of the first four degrees, it was followed, 
in 1785, by another, which embraced the 
higher degrees of the rite. No one who 
peruses these volumes can fail to perceive 
that the author writes like one who has 
invented, or, at least, materially modified 
the rite which is the subject of his labors. 
At all events, this work furnishes the only 
authentic account that we possess of the 
organization of the Adonhiramite system of 
Masonry. 

The rite of Adonhiramite Masonry con- 
sisted of twelve degrees, which were as 
follows, the names being given in French 
as well as in English : 

1. Apprentice — Apprente. 



2. Fellow-Craft — Compagnon. 

3. Master Mason — Maltre. 

4. Perfect Master — Maltre Par/ait. 

5. Elect of Nine — Elu des Neuf. 

6. Elect of Perignan — Elu de Perignan. 

7. Elect of Fifteen — Elu des Quinze. 

8. Minor Architect — Petit Architecte. 

9. Grand Architect, or Scottish Fellow- 
Craft — Grand Architecte, ou Compagnon 
Ecossais. 

10. Scottish Master — Maltre Ecossais. 

11. Knight of the Sword, Knight of the 
East, or of the Eagle — Chevalier de I'lZpee, 
Chevalier de V Orient, ou de I'Aigle. 

12. Knight of Rose Croix — Chevalier 
Pose Croix. 

This is the entire list of Adonhiramite 
degrees. Thory and Ragon have both 
erred in giving a thirteenth degree, namely, 
the Noachite, or Prussian Knight. They 
have fallen into this mistake because Guil- 
lemain has inserted this degree at the end 
of his second volume, but simply as a Ma- 
sonic curiosity, having been translated, as 
he says, from the German by M. de Beraye. 
It has no connection with the preceding 
series of degrees, and Guillemain posi- 
tively declares that the Rose Croix is the 
ne plus ultra, the summit and termination, 
of his rite. 

Of these twelve degrees, the first ten are 
occupied with the transactions of the first 
Temple ; the eleventh with matters relating 
to the construction of the second Temple ; 
and the twelfth with that Christian sym- 
bolism of Freemasonry which is peculiar 
to the Rose Croix of every rite. All of 
the degrees have been borrowed from the 
Ancient and Accepted Rite, with slight 
modifications, which have seldom improved 
their character. On the whole, the extinc- 
tion of the Adonhiramite Rite can scarcely 
be considered as a loss to Masonry. 

Before concluding, a few words may be 
said on the orthography of the title. As 
the rite derives its peculiar characteristic 
from the fact that it founds the third de- 
gree on the assumed legend that Adoniram, 
the son of Abda and the receiver of tribute, 
was the true architect of the Temple, and 
not Hiram the widow's son, it should prop- 
erly have been styled the Adoniramite Rite, 
and not the Adonhiramite; and so it would 
probably have been called if Guillemain, 
who gave it form, had been acquainted 
with the Hebrew language, for he would 
then have known that the name of his hero 
was Adoniram and not Adonhirdfoi. The 
term Adonhiramite Masons should really 
have been applied to the second school de- 
scribed in this article, whose disciples ad- 
mitted that Hiram Abif was the architect 
of the Temple, but who supposed that Sol- 
omon had bestowed the prefix Adon upon 



ADONIRAM 



ADONIS 



21 



him as a mark of honor, calling him Adon- 
hiram. But Guillemain having committed 
the blunder in the name of his Rite, it con- 
tinued to be repeated by his successors, and 
it would perhaps now be inconvenient to 
correct the error. Ragon, however, and a 
few other recent writers, have ventured to 
take this step, and in their works the sys- 
tem is called Adoniramite Masonry. 

Adoniram. The first notice that we 
have of Adoniram in Scripture is in the 
2d Book of Samuel (xx. 24), where, in the 
abbreviated form of his name Adoram, he 
is said to have been " over the tribute," in 
the house of David, or, as Gesenius trans- 
lates it, "prefect over the tribute service, 
tribute master," that is to say, in modern 
phrase, he was the chief receiver of the 
taxes. Clarke calls him "Chancellor of 
the Exchequer." Seven years afterwards 
we find him exercising the same office in 
the household of Solomon, for it is said (1 
Kings iv. 6) that "Adoniram the son of 
Abda was over the tribute." And lastly, 
we helar of him still occupying the same 
station in the household of King Reho- 
boam, the successor of Solomon. Forty- 
seven years after he is first mentioned in 
the Book of Samuel, he is stated (1 Kings 
xii. 18) to have been stoned to death, while 
in the discharge of his duty, by the people, 
who were justly indignant at the oppres- 
sions of his master. Although commenta- 
tors have been at a loss to determine 
whether the tax -receiver under David, 
under Solomon, and under Re.hoboam was 
the same person, there seems to be no 
reason to doubt it; for, as Kitto says, "It 
appears very unlikely that even two per- 
sons of the same name should successively 
bear the same office, in an age when no 
example occurs of the father's name being 
given to his son. We find, also, that not 
more than forty-seven years elapse between 
the first and last mention of the Adoniram 
who was ' over the tribute ; ' and as this, 
although a long term of service, is not too 
long for one life, and as the person who 
held the office in the beginning of Reho- 
boam's reign had served in it long enough 
to make himself odious to the people,"it 
appears, on the whole, most probable that 
one and the same person is intended 
throughout." (Encyc. Bib. Lit.) 

Adoniram plays an important role in the 
Masonic system, especially in the high 
degrees, but the time of action in which 
he appears is confined to the period occu- 
pied in the construction of the Temple. 
The legends and traditions which connect 
him with that edifice derive their support 
from a single passage in the 1st Book of 
Kings (v. 14), where it is said that Solo- 
mon made a levy of thirty thousand work- 



men from among the Israelites; that he 
sent these in courses of ten thousand a 
month to labor on Mount Lebanon, and 
that he placed Adoniram over these as 
their superintendent. From this brief 
statement the Adoniramite Masons have 
deduced the theory, as may be seen in the 
preceding article, that Adoniram was the 
architect of the Temple; while the Hiram- 
ites, assigning this important office to Hi- 
ram Abif, still believe that Adoniram oc- 
cupied an important part in the construction 
of that edifice. He has been called " the 
first of the Fellow Crafts ; " is said in one 
tradition to have been the brother-in-law 
of Hiram Abif, the latter having demanded 
of Solomon the hand of Adoniram's sister 
in marriage ; and that the nuptials were 
honored by the kings of Israel and Tyre 
with a public celebration ; and another tra- 
dition, preserved in the Royal Master's 
degree, informs us that he was the one to 
whom the three Grand Masters had in- 
tended first to communicate that knowledge 
which they had reserved as a fitting reward 
to be bestowed upon all meritorious crafts- 
men at the completion of the Temple. It 
is scarcely necessary to say that these and 
many other Adoniramic legends, often fan- 
ciful, and without any historical authority, 
are but the outward clothing of abstruse 
symbols, some of which have been pre- 
served, and others lost in the lapse of time 
and the ignorance and corruptions of mod- 
ern ritualists. 

Adoniram, in Hebrew, DTJ1N, com- 
pounded of px, ADON, Lord, and Din, 
HiRaM, altitude, signifies the Lord of alti- 
tude. It is a word of great importance, 
and frequently used among the sacred words 
of the high degrees in all the Rites. 

Adoniramite Masonry. See 
Adonhiramite Masonry. 

Adonis, Mysteries of. An investi- 
gation of the mysteries of Adonis peculi- 
arly claims the attention of the Masonic 
student : first, because, in their symbolism 
and in their esoteric doctrine, the religious 
object for which they were instituted, and 
the mode in which that object is attained, 
they bear a nearer analogical resemblance 
to the Institution of Freemasonry than do 
any of the other mysteries or systems of 
initiation of the ancient world; and, 
secondly, because their chief locality brings 
them into a very close connection with the 
early history and reputed origin of Free- 
masonry. For they were principally cele- 
brated at Byblos, a city of Phoenicia, 
whose scriptural name was Gebal, and 
whose inhabitants were the Giblites or 
Giblemites, who are referred to in the 1st 
Book of Kings (chap. v. 18) as being the 
" stone-squarers " employed by King Solo- 



22 



ADONIS 



ADONIS 



mon in building the Temple. Hence there 
must have evidently been a very intimate 
connection, or at least certainly a very fre- 
quent intercommunication, between the 
workmen of the first Temple and the in- 
habitants of Byblos, the seat of the Adoni- 
sian mysteries, and the place whence the 
worshippers of that rite were disseminated 
over other regions of country. 

These historical circumstances invite us 
to an examination of the system of initia- 
tion which was practised at Byblos, because 
we may find in it something that was 
probably suggestive of the symbolic system 
of instruction which was subsequently so 
prominent a feature in the system of Free- 
masonry. 

Let us first examine the myth on which 
the Adonisiac initiation was founded. The 
mythological legend of Adonis is, that he 
was the son of Myrrha and Cinyras, King 
of Cyprus. Adonis was possessed of such 
surpassing beauty, that Venus became 
enamored with him, and adopted him as 
her favorite. Subsequently Adonis, who 
was a great hunter, died from a wound in- 
flicted by a wild boar on Mount Lebanon. 
Venus flew to the succor of her favorite, 
but she came too late. Adonis was dead. 
On his descent to the infernal regions, Pro- 
serpine became, like Venus, so attracted by 
his beauty, that, notwithstanding the en- 
treaties of the goddess of love, she refused 
to restore him to earth. At length the 
prayers of the desponding Venus were 
listened to with favor by Jupiter, who 
reconciled the dispute between the two 
goddesses, and by whose decree Proserpine 
was compelled to consent that Adonis 
should spend six months of each year 
alternately with herself and Venus. 

This is the story on which the Greek 
poet Bion founded his exquisite idyll en- 
titled the Epitaph of Adonis, the beginning 
of which has been thus rather inefiiciently 
"done into English." 

" I and the Loves Adonis dead deplore : 
The beautiful Adonis is indeed. 
Departed, parted from us. Sleep no more 
In purple, Cypris ! but in watchet weed, 
All wretched ! beat thy breast and all aread — 
'Adonis is no more.' The Loves and I 
Lament him. ' Oh ! her grief to see him bleed, 
Smitten by white tooth on whiter thigh, 
Out-breathing life's faint sigh upon the moun- 
tain high.' " 

It is evident that Bion referred the 
contest of Venus and Proserpine for Adonis 
to a period subsequent to his death, from 
the concluding lines, in which he says : 
"The Muses, too, lament the son of Ciny- 
ras, and invoke him in their song; but he 
does not heed them, not because he does 



not wish, but because Proserpine will not 
release him." This was, indeed, the favor- 
ite form of the myth, and on it was framed 
the symbolism of the ancient mystery. 

But there are other Grecian mythologues 
that relate the tale of Adonis differently. 
According to these, he was the product of 
the incestuous connection of Cinyras and 
Myrrha. Cinyras subsequently, on discov- 
ering the crime of his daughter, pursued 
her with a drawn sword, intending to kill 
her. Myrrha entreated the gods to make 
her invisible, and they changed her into a 
myrrh tree. Ten months after the myrrh 
tree opened, and the young Adonis was 
born. This is the form of the myth that 
has been adopted by Ovid, who gives it 
with all its moral horrors in the tenth book 
(298-524) of his Metamorphoses. 

Venus, who was delighted with the ex- 
traordinary beauty of the boy, put him in 
a coffer, unknown to all the gods, and gave 
him to Proserpine to keep and to nurture 
in the under world. But Proserpine had 
no sooner beheld him than she became 
enamored with him and refused, when 
Venus applied for him, to surrender him 
to her rival. The subject was then referred 
to Jupiter, who decreed that Adonis should 
have one-third of the year to himself, 
should be another third with Venus, and 
the remainder of the time with Proserpine. 
Adonis gave his own portion to Venus, and 
lived happily with her till, having offended 
Diana, he was killed by a wild boar. 

The mythographer Pharnutus gives a 
still different story, and says that Adonis 
was the grandson of Cinyras, and fled with 
his father, Ammon, into Egypt, whose 
people he civilized, taught them agricul- 
ture, and enacted many wise laws for their 
government. He subsequently passed over 
into Syria, and was wounded in the thigh 
by a wild boar while hunting on Mount 
Lebanon. His wife, Isis, or Astarte, and 
the people of Phoenicia and Egypt, sup- 
posing that the wound was mortal, pro- 
foundly deplored his death. But he after- 
wards recovered, and their grief was re- 
placed by transports of joy. All the myths, 
it will be seen, agree in his actual or sup- 
posed death by violence, in the grief for his 
loss, in his recovery or restoration to life, 
and in the consequent joy thereon. And 
on these facts are founded the Adonisian 
mysteries which were established in his 
honor. 

Of these mysteries we are now to speak. 
The mysteries of Adonis are said to have 
been first established at Babylon, and thence 
to have passed over into Syria, their princi- 
pal seat being at the city of Byblos, in that 
country. The legend on which the mys- 
teries was founded contained a recital of his 



ADONIS 



ADONIS 



23 



tragic death and his subsequent restoration 
to life, as has just been related. The mys- 
teries were celebrated in a vast temple at 
Byblos. The ceremonies commenced about 
# the season of the year when the river 
Adonis began to be swollen by the floods at 
its source. 

The Adonis, now called Nahr el Ibrahim, 
or Abraham's river, is a small river of 
Syria, which, rising in Mount Lebanon, 
enters the Mediterranean a few miles south 
of Byblos. Maundrell, the great traveller, 
records the fact which he himself witnessed, 
that after a sudden fall of rain the river, 
descending in floods, is tinged with a deep 
red by the soil of the hills in which it takes 
its rise, and imparts this color to the sea, 
into which it is discharged, for a consider- 
able distance. The worshippers of Adonis 
were readily led to believe that this reddish 
discoloration of the water of the river was a 
symbol of his blood. To this Milton alludes 
when speaking of Thammuz, which was the 
name given by the idolatrous Israelites to 
the Syrian god : 

" Thammuz came next behind, 
Whose annual wound in Lebanon allured 
The Syrian damsels to lament his fate, 
In am'rous ditties, all a summer's day ; 
While smooth Adonis, from his native rock, 
Ran purple to the sea, suffused with blood 
Of Thammuz yearly wounded." — Paradise Lost. 

Whether the worship of Thammuz 
among the idolatrous and apostate Jews 
was or was not identical with that of 
Adonis among the Syrians has been a topic 
of much discussion among the learned. 
The only reference to Thammuz in the 
Scriptures is in the Book of Ezekiel, (viii. 
14.) The prophet there represents that he 
was transported in spirit, or in a vision, to 
the Temple at Jerusalem, and that, being 
led "to the door of the gate of the house 
of Jehovah, which was towards the north, 
he beheld there women sitting weeping for 
Thammuz." The Vulgate has translated 
Thammuz by Adonis : " Et ecce ibi mulieres 
sedebant, plangentes Adonidem;" i. e., "And 
behold women were sitting there, mourning 
for Adonis." St. Jerome, in his commen- 
tary on this passage, says that since, accord- 
ing to the heathen fable, Adonis had been 
slain in the month of June, the Syrians 
gave the name of Thammuz to this month, 
when they annually celebrated a solemnity, 
in which he is lamented by the women as 
dead, and his subsequent restoration to life 
is celebrated with songs and praises. And 
in a passage of another work he laments 
that Bethlehem was overshadowed by a 
grave of Thammuz, and that " in the cave 
where the infant Christ once cried the lover 
of Venus was bewailed," thus evidently 



making Thammuz and Adonis identical. 
The story of Thammuz, as related in the 
ancient work of Ibn Wahshik on The Agri- 
culture of the Nabatheans, and quoted at 
length by Maimonides in his Moreh Nevoch- 
im, describes Thammuz as a false prophet, 
who was put to death for his idolatrous 
practices, but nothing in that fable connects 
him in any way with Adonis. But in the 
Apology of St. Melito, of which the Syriac 
translation remains, we have the oldest 
Christian version of the myth. Mr. W. A. 
Wright, of Trinity College, Cambridge, 
gives, in Smith's Dictionary of the Bible, the 
following liberal rendering of the Syriac : 
" The sons of Phoenicia worshipped Balthi, 
the queen of Cyprus. For she loved 
Tamuzo, the son of Cuthar, the king of the 
Phoenicians, and forsook her kingdom, and 
came and dwelt in Gebal, a fortress of the 
Phoenicians, and at that time she made all 
the villages subject to Cuthar, the king. 
For before Tamuzo she had loved Ares, and 
committed adultery with him, and Hephaes- 
tus, her husband, caught her and was jeal- 
ous of her; and he (i. e., Ares,) came and 
slew Tamuzo on Lebanon, while he made 
a hunting among the wild boars. And 
from that time Balthi remained in Gebal, 
and died in the city of Apatha, where 
Tamuzo was buried." This is nothing more 
than the Syrian myth of Adonis ; and, as 
St. Melito lived in the second century, it 
was doubtless on his authority that Jerome 
adopted the opinion that the Thammuz of 
"alienated Judah" was the same as the 
Adonis of Syria; an opinion which, al- 
though controverted by some, has been gen- 
erally adopted by subsequent commenta- 
tors. 

The sacred rites of the Adonisian mys- 
teries began with mourning, and the days 
which were consecrated to the celebration 
of the death of Adonis were passed in lugu- 
brious cries and wailings, the celebrants 
often scourging themselves. On the last 
of the days of mourning, funereal rites were 
performed in honor of the god. On the 
following day the restoration of Adonis to 
life was announced, and was received with 
the most enthusiastic demonstrations of 

Duncan, in a very well written work on 
The Religions of Profane Antiquity, (p. 
350,) gives a similar description of these 
rites: "The objects represented were the 
grief of Venus and the death and resurrec- 
tion of Adonis. An entire week was con- 
sumed in these ceremonies ; all the houses 
were covered with crape or black linen ; 
funeral processions traversed the streets; 
while the devotees scourged themselves, 
uttering frantic cries. The orgies were then 
commenced, in which the mystery of the 



24 



ADONIS 



ADONIS 



death of Adonis was depicted. During the 
next twenty-four hours all the people fasted ; 
at the expiration of which time the priests 
announced the resurrection of the god. Joy- 
now prevailed, and music and dancing con- 
cluded the festival." 

Movers, who is of high authority among 
scholars, says, in his Phonizier, (vol. i., p. 
200,) that "the celebration of the Adon- 
isian mysteries began with the disappear- 
ance of Adonis, after which follows the 
search for him by the women. The myth 
represents this by the search of the goddess 
after her beloved, which is analogous to the 
search of Persephone in the Eleusinia ; of 
Harmonia at Samothrace; of Io in Antioch. 
In autumn, when the rains washed the red 
earth on its banks, the river Adonis was 
of a blood-red color, which was the signal 
for the inhabitants of Byblos to begin the 
lament. Then they said that Adonis was 
killed by Mars or the boar, and that his 
blood, running in the river, colored the 
water." 

Julius Fermicius Maternus, an ecclesi- 
astical writer of the fourth century, thus 
describes the funereal ceremonies and the 
resurrection of Adonis in his treatise De 
Errore Profanarum Religionum, dedicated 
to the Emperors Constantius and Constans: 
" On a certain night an image is laid out 
upon a bed and bewailed in mournful 
strains. At length, when all have suffi- 
ciently expressed their feigned lamentation, 
light is introduced, and the priest, having 
first anointed the lips of those who had 
been weeping, whispers with a gentle mur- 
mur the following formula, which in the 
original is in the form of a Greek distich : 
Have courage, ye initiates ! The god having 
been preserved out of grief, salvation will arise 
to us." 

This annunciation of the recovery or 
resurrection of Adonis was made, says 
Sainte-Croix, in his Mysteres du Paganisme, 
(t. ii., p. 106,) by the inhabitants of Alexan- 
dria to those of Byblos. The letter which 
was to carry the news was placed in an 
earthen vessel and intrusted to the sea, 
which floated it to Byblos, where Phoeni- 
cian women were waiting on the shore to 
receive it. Lucian says, in his treatise 
on The Syrian Goddess, that a head was 
every year transported from Egypt to By- 
blos by some supernatural means. Both 
stories are probably apocryphal, or at least 
the act was, if performed at all, the result 
of the cunning invention of the priests. 

Sainte-Croix describes, from Lucian's 
treatise on The Syrian Goddess, the magnifi- 
cence of the temple at Hierapolis; but he 
certainly found no authority in that writer 
for stating that the mysteries of Adonis were 
there celebrated. The Rites practised at 



Hierapolis seem rather to have had some 
connection with the arkite worship, which 
prevailed so extensively in the pagan world 
of antiquity. The magnificent temple, 
which in after times the Roman Crassus • 
plundered, and the treasures of which it 
took several days to weigh and examine, 
was dedicated to Astarte, the goddess who 
presided over the elements of nature and 
the productive seeds of things, and who was 
in fact the mythological personification of 
the passive powers of Nature. 

The mythological legend, which has been 
detailed in the beginning of this article, 
was but the exoteric story, intended for the 
uninitiated. There was also — as there was 
in all these mystical initiations of the an- 
cients, an esoteric meaning — a sacred and 
secret symbolism, which constituted the 
arcana of the mysteries, and which was 
communicated only to the initiated. 

Adonis, which is derived from the He- 
brew pN, Adon" — lord or master — was 
one of the titles given to the sun ; and 
hence the worship of Adonis formed one 
of the modifications of that once most ex- 
tensive system of religion — sun worship. 
Godwyn, in his Moses and Aaron, (1. iv., 
c. 2,) says : " Concerning Adonis, whom 
sometimes ancient authors call Osiris, 
there are two things remarkable : aphanis- 
mos, the death or loss of Adonis ; and 
heuresis, the finding of him again. By the 
death or loss of Adonis we are to under- 
stand the departure of the sun ; by his 
finding again we are to understand his 
return/' 

Macrobius, in his Saturnalia, more fully 
explains the allegory thus: "Philoso- 
phers have given the name of Venus to 
the superior or northern hemisphere, of 
which we occupy a part, and that of Pro- 
serpine to the inferior or southern. Hence, 
among the Assyrians and Phoenicians, Ve- 
nus is said to be in tears when the sun, in 
his annual course through the twelve signs 
of the zodiac, passes over to our antipodes ; 
for of these twelve signs six are said to be 
superior and six inferior. When the sun 
is in the inferior signs, and the days are 
consequently short, the goddess is supposed 
to weep for the temporary death or priva- 
tion of the sun, detained by Proserpine, 
whom we regard as the divinity of the 
southern or antipodal regions. And Adonis 
is said to be restored to Venus when the 
sun, having traversed the six inferior signs, 
enters those of our hemisphere, bringing 
with it an increase of light and lengthened 
days. The boar, which is supposed to 
have killed Adonis, is an emblem of win- 
ter; for this animal, covered with rough 
bristles, delights in cold, wet, and miry sit- 
uations, and his favorite *bod is the acorn, 



ADONIS 



ADONIS 



25 



a fruit which is peculiar to winter. The 
sun is said, too, to be wounded by winter, 
since at that season we lose its light and 
heat, which are the effects produced by- 
death upon animated beings. Venus is 
represented on Mount Lebanon in an atti- 
tude of grief; her head, bent and covered 
with a veil, is supported by her left hand 
near her breast, and her countenance is 
bathed in tears. This figure represents the 
earth in winter, when, being veiled in clouds 
and deprived of the sun, its energies have 
become torpid. The fountains, like the 
eyes of Venus, are overflowing, and the 
fields, divested of their flowers, present a 
joyless appearance. But when the sun has 
emerged from the southern hemisphere and 
passed the vernal equinox, Venus is once 
more rejoiced, the fields are again embel- 
lished with flowers, the grass springs up in 
the meadows, and the trees recover their 
foliage." 

Such is supposed by mythologists in gen- 
eral to have been the esoteric doctrine of 
the Adonisian initiation, hence said to be 
a branch of that worship of the sun that 
at one time so universally prevailed over 
the world. And as this allegory, when thus 
interpreted, must have been founded on the 
fact that the solar orb disappeared for sev- 
eral months of winter, it followed that the 
allegory must have been invented by some 
hyperborean people, to whom only such 
an astronomical phenomenon could be 
familiar. This is the view taken by the 
learned M. Baillie in his Histoire de 
V Astronomie Ancienne, who founds on it 
his favorite theory that all learning and 
civilization originally came from the cir- 
cumpolar regions. 

This tendency to symbolize the changing 
seasons and the decaying and renewed 
strength of the sun was common first to 
the mythology of the old Aryan race, and 
then to that of every nation which de- 
scended from it. In Greece, especially, we 
have the myths of Linus, w T hose melan- 
choly fate was bewailed at the season of 
the grape picking, and whose history, al- 
though confused by various statements, 
still makes him the analogue of Adonis ; 
so that what is said of one might very 
properly be applied to the other. On this 
subject the following remarks of O. K. 
Muller, in his History of Greek Litera- 
ture, (p. 23,) will be found interesting: 
"This Linus," he says, "evidently belongs 
to a class of deities or demigods of which 
many instances occur in the religions of 
Greece and Asia Minor — boys of extraor- 
dinary beauty and in the flower of youth, 
who are supposed to have been drowned, 
or devoured by raging dogs, or destroyed 
by wild beasts, and whose death is lamented 
D 



in the harvest or other periods of the hot 
season. The real object of lamentation 
was the tender beauty of spring destroyed 
by the summer heat, and other phenomena 
of the same kind, which the imagination 
of these early times invested with a per- 
sonal form, and represented as gods or 
beings of a divine nature." It would not 
be difficult to apply all this to the myth of 
Adonis, who, like Linus, was supposed to 
be a symbol of the dying and of the resus- 
citating sun. 

But, on the other hand, as Payne Knight 
observes, this notion of the mourning for 
Adonis being a testimony of grief for the 
absence of the sun during the winter, is 
not to be too readily acquiesced in. Thus 
Lobeck, in his Aglaophamus, very perti- 
nently inquires why those nations whose 
winter was the mildest and shortest should 
so bitterly bewail the regular changes of 
the seasons as to suppose that even a god 
was slain ; and he observes, with a great 
appearance of reason, that even were this 
the case, the mournful and the joyful parts 
of the festival should have been celebrated 
at different periods of the year : the former 
at the coming on of winter, and the latter 
at the approach of summer. It is not, 
perhaps, easy to answer these objections. 

Of all the mythologers, the Abbe Banier 
is the only one who has approximated to 
what appears to be the true interpretation 
of the myth. In his erudite work entitled 
La Mijthologie et les Fables expliquees par 
V Histoire, he discusses the myth of Adonis 
at great length. He denies the plausibility 
of the solar theory, which makes Adonis, 
in his death and resurrection, the symbol 
of the sun's setting and rising, or of his 
disappearance in winter and his return in 
summer ; he thinks the alternate mourning 
and joy which characterized the celebration 
of the mysteries may be explained as re- 
ferring to the severe but not fatal wound 
of Adonis, and his subsequent recovery 
through the skill of the physician Cocy- 
tus ; or, if this explanation be rejected, he 
then offers another interpretation, which 
is, I think, much nearer to the truth : 

" But if any be tenacious of the opinion 
that Adonis died of his wound, I shall ac- 
count for that joy which succeeded the 
mourning on the last day of the festival 
by saying it imported that he was pro- 
moted to divine honors, and that room 
was no longer left for sorrow ; but that, 
having mourned for his death, they were 
now to rejoice at his deification. The 
priests, who would not have been in favor 
of a tradition which taught that the god 
whom they had served was subject to death, 
sought to conceal it from the people, and 
invented the allegorical explication which 



26 



ADOPTION 



ADOPTION 



I have been refuting." (Tom. iii., liv. vii., 
ch. x.) 

While, therefore, we may grant the pos- 
sibility that there was originally some con- 
nection between the Sabean worship of the 
sun and the celebration of the Adonisian 
festival, we cannot forget that these myste- 
ries, in common with all the other sacred 
initiations of the ancient world, had been 
originally established to promulgate among 
the initiates the once hidden doctrine of 
a future life. The myth of Adonis in 
Syria, like that of Osiris in Egypt, of Atys 
in Samothrace, or of Dionysus in Greece, 
presented, symbolically, the two great ideas 
of decay and restoration : sometimes figured 
as darkness and light, sometimes as winter 
and summer, sometimes as death and life, 
but always maintaining, no matter what 
was the framework of the allegory, the in- 
separable ideas of something that was lost 
and afterwards recovered, as its interpreta- 
tion, and so teaching, as does Freemasonry 
at this day, by a similar system of allegor- 
izing, that after the death of the body 
comes the eternal life of the soul. The 
inquiring, Freemason will thus readily see 
the analogy in the symbolism that exists 
between Adonis in the mysteries of the 
Giblemites at Byblos and Hiram the 
Builder in his own institution. 

Adoption, Masonic. The adoption 
by the Lodge of the child of a Mason is 
practised, with peculiar ceremonies, in 
some of the French and German Lodges, 
and has been recently introduced, but not 
with the general approbation of the Craft, 
into one or two Lodges of this country. 
Clavel, in his Hlstoire Plttoresque de la 
Franc- Maconnerie, (p. 39,) gives the fol- 
lowing account of the ceremonies of adop- 
tion. 

" It is a custom, in many Lodges, when 
the wife of a Mason is near the period of 
her confinement, for the Hospitaller, if he 
is a physician, and if not, for some other 
brother who is, to visit her, inquire after 
her health, in the name of the Lodge, and 
to offer her his professional services, and 
even pecuniary aid if he thinks she needs 
it. Nine days after the birth of her child, 
the Master and Wardens call upon her 
to congratulate her on the happy event. 
If the infant is a boy, a special communi- 
cation of the Lodge is convened for the 
Eurpose of proceeding to its adoption. The 
all is decorated with flowers and foliage, 
and censers are prepared for burning in- 
cense. Before the commencement of labor, 
the child and its nurse are introduced into 
an ante-room. The Lodge is then opened, 
and the Wardens, who are to act as god- 
fathers, repair to the infant at the head of 
a deputation of five brethren. The chief 



of the deputation, then addressing the 
nurse, exhorts her not only to watch over 
the health of the child that has been in- 
trusted to her care, but also to cultivate his 
youthful intellect, and to instruct him with 
truthful and sensible conversation. The 
child is then taken from the nurse, placed 
by its father upon a cushion, and carried by 
the deputation into the Lodge room. The 
procession advances beneath an arch of 
foliage to the pedestal of the east, where it 
stops. 

" ' Whom bring you here, my brethren ? ' 
says the Master to the godfathers. 

" ' The son of one of our brethren whom 
the Lodge is desirous of adopting,' is the 
reply of the Senior Warden. 

" ' What are his names, and what Masonic 
name will you give him ? ' 

" The Warden replies, adding to the bap- 
tismal and surname of the child a charac- 
teristic name, such as Truth, Devotion, Be- 
nevolence, or some other of a similar nature. 

" The Master then descends from his seat, 
approaches the louveteau or lewis, (for such 
is the appellation given to the son of a 
Mason,) and extending his hands over its 
head, offers up a prayer that the child may 
render itself worthy of the love and care 
which the Lodge intends to bestow upon it. 
He then casts incense into the censers, and 
pronounces the Apprentice's obligation, 
which the godfathers repeat after him in 
the name of the louveteau. Afterwards he 
puts a white apron on the infant, pro- 
claiming it to be the adopted child of the 
Lodge, and causes this proclamation to be 
received with the honors. 

"As soon as this ceremony has been per- 
formed, the Master returns to his seat, and 
having caused the Wardens with the child 
to be placed in the north-west corner of the 
Lodge, he recounts to the former the duties 
which they have assumed as godfathers. 
After the Wardens have made a suitable 
response, the deputation which had brought 
the child into the Lodge room is again 
formed, and having carried it out, it is 
restored to its nurse in the anteroom. 

" The adoption of a louveteau binds all 
the members of the Lodge to watch over 
his education, and subsequently to aid him, 
if it be necessary, in establishing himself 
in life. A circumstantial account of the 
ceremony is drawn up, which having been 
signed by all the members is delivered to 
the* father of the child. This document 
serves as a dispensation, which relieves him 
from the necessity of passing through the 
ordinary preliminary examinations when, 
at the proper age, he is desirous of partici- 
pating in the labors of Masonry. He is 
then only required to renew his obligations." 

In the United States, the ceremony has 



ADOPTIVE 



ADOPTIVE 



27 



been recently practised by a few Lodges, 
the earliest instance being that of Foyer 
Maconnique Lodge of New Orleans, in 
1859. The Supreme Council for the South- 
ern Jurisdiction, Ancient and Accepted 
Rite, has published the ritual of Masonic 
Adoption for the use of the members of 
that rite. The ritual for which, under the 
title of "Offices of Masonic Baptism, 
Eeception of a Louveteau and Adoption," 
is a very beautiful one, and is the com- 
position of Brother Albert Pike. It is 
scarcely necessary to say that the word 
Baptism there used has not the slightest 
reference to the Christian sacrament of the 
same name. 

Adoptive Masonry. An organiza- 
tion which bears a very imperfect resem- 
blance to Freemasonry in its forms and 
ceremonies, and which was established in 
France for the initiation of females, has 
been called by the French " Magonnerie 
d' Adoption ," or Adoptive Masonry, and the 
societies in which the initiations take place 
have received the name of " Loges d' Adop- 
tion," or Adoptive Lodges. This apjDellation 
is derived from the fact that every female 
or Adoptive Lodge is obliged, by the regu- 
lations of the association, to be, as it were, 
adopted by, and thus placed under the 
guardianship of, some regular Lodge of 
Freemasons. 

As to the exact date which we are to as- 
sign for the first introduction of this system 
of female Masonry, there have been several 
theories, some of which, undoubtedly, are 
wholly untenable, since they have been 
founded, as Masonic historical theories too 
often are, on an unwarrantable mixture of 
facts and fictions — of positive statements 
and problematic conjectures. Mons. J. S. 
Boubge, a distinguished French Mason, in 
his Etudes Maconniques, places the origin 
of Adoptive Masonry in the 17th century, 
and ascribes its authorship to Queen Hen- 
rietta 'Maria, the widow of Charles I. of 
England ; and he states that on her return 
to France, after the execution of her hus- 
band, she took pleasure in recounting the 
secret efforts made by the Freemasons of 
England to restore her family to their posi- 
tion and to establish her son on the throne 
of his ancestors. This, it will be recollected, 
was once a prevalent theory, now exploded, 
of the origin of Freemasonry — that it was 
established by the Cavaliers, as a secret 
political organization, in the times of the 
English civil war between the king and the 
Parliament, and as an engine for the support 
of the former. M. Boubee adds, that the 
queen made known to the ladies of her 
court, in her exile, the words and signs em- 
ployed by her Masonic friends in England 
as their modes of recognition, and by this 



means instructed them in some of the mys- 
teries of the Institution, of which, he says, 
she had been made the protectress after the 
death of the king. This theory is so full 
of absurdity, and its statements so flatly 
contradicted by well-known historical facts, 
that we may at once reject it as wholly 
apocryphal. 

Others have claimed Russia as the birth- 
place of Adoptive Masonry ; but in assign- 
ing that country and the year 1712 as the 
place and time of its origin, they have un- 
doubtedly confounded it with the chivalric 
Order of Saint Catharine, which was in- 
stituted by the Czar Peter the Great in 
honor of the Czarina Catharine, and which, 
although at first it consisted of persons of 
both sexes, was subsequently confined exclu- 
sively to females. But the Order of Saint 
Catharine was in no manner connected with 
that of Freemasonry. It was simply a 
Russian order of female knighthood. 

The truth seems to be that the regular 
Lodges of Adoption owed their existence 
to those secret associations of men and wo- 
men which sprang up in France before the 
middle of the eighteenth century, and 
which attempted in all of their organiza- 
tion, except the admission of female mem- 
bers, to imitate the Institution of Freema- 
sonry. Clavel, who, in his Histoire Pit- 
toresque de la Franc- Maconnerie, an interest- 
ing but not always a trustworthy work, 
adopts this theory, says that female Ma- 
sonry was instituted about the year 1730 ; 
that it made its first appearance in France, 
and that it was evidently a product of the 
French mind. No one will be disposed to 
doubt the truth of this last sentiment. The 
proverbial gallantry of the French Masons 
was most ready and willing to extend to 
women some of the blessings of that Insti- 
tution, from which the churlishness, as they 
would call it, of their Anglo-Saxon brethren 
had excluded her. 

But the Masonry of Adoption did not at 
once and in its very beginning assume that 
peculiarly imitative form of Freemasonry 
which it subsequently presented, nor was it 
recognized as having any connection with 
our own Order until more than thirty years 
after its first establishment. Its progress 
was slow and gradual. In the course of 
this progress it affected various names and 
rituals, many of which have not been 
handed down to us. It was evidently con- 
vivial and gallant in its nature, and at first 
seems to have been only an imitation of 
Freemasonry, inasmuch as that it was a 
secret society, having a form of initiation 
and modes of recognition. A specimen of 
one or two of these secret female associa- 
tions may not be uninteresting. 

One of the earliest of these societies was 



28 



ADOPTIVE 



ADOPTIVE 



that which was established in the year 1743, 
at Paris, under the name of the " Ordre des 
Felicitaires," which we might very appro- 
priately translate as the " Order of Happy 
Folks." The vocabulary and all the em- 
blems of the order were nautical. The 
sisters made symbolically a voyage to the 
island of Felicity, in ships navigated by 
the brethren. There were four degrees, 
namely, those of Cabin-boy, Captain, Com- 
modore, and Vice-Admiral, and the Grand 
Master, or presiding officer, was called the 
Admiral. Out of this society there sprang 
in 1745 another, which was called the 
" Knights and Ladies* of the Anchor," 
which is said to have been somewhat more 
refined in its character, although for the 
most part it preserved the same formulary 
of reception. 

Two years afterwards, in 1747, the Cheva- 
lier Beauchaine, a very zealous Masonic 
adventurer, and the Master for life of a 
Parisian Lodge, instituted an androgynous 
system under the name of the " Ordre des 
Fendeurs," or "the Order of Wood- Cutters," 
whose ceremonies were borrowed from 
those of the well-known political society 
of the Carbonari. All parts of the ritual 
had a reference to the sylvan vocation of 
wood-cutting, just as that of the Carbonari 
referred to coal-burning. The place of 
meeting was called a wood-yard, and was 
supposed to be situated in a forest ; the pre- 
siding officer was styled Pere Maitre, which 
might be idiomatically interpreted as Good- 
man Master; and the members were desig- 
nated as cousins, a practice evidently bor- 
rowed from the Carbonari. The reunions 
of the " Wood-Cutters " enjoyed the pres- 
tige of the highest fashion in Paris ; and 
the society became so popular that ladies 
and gentlemen of the highest distinction in 
France united with it, and membership was 
considered an honor which no rank, how- 
ever exalted, need disdain. It was conse- 
quently succeeded by the institution of 
many other and similar androgynous so- 
cieties, the very names of which it would 
be tedious to enumerate. 

Out of all these societies — which resem- 
bled Freemasonry only in their secrecy, 
their benevolence, and a sort of rude imita- 
tion of a symbolic ceremonial — at last arose 
the true Lodges of Adoption, which so far 
claimed a connection with and a dependence 
on Masonry as that Freemasons alone were 
admitted among their male members — a 
regulation which did not prevail in the ear- 
lier organizations. 

It was about the middle of the eighteenth 
century that the Lodges of Adoption began 
to attract attention in France, whence they 
speedily spread into other countries of 
Europe — into Germany, Poland, and even 



Russia ; England alone, always conserva- 
tive to a fault, steadily refusing to take any 
cognizance of them. The Masons, says 
Clavel, embraced them with enthusiasm as 
a practicable means of giving to their wives 
and daughters some share of the pleasures 
which they themselves enjoyed in their 
mystical assemblies. And this, at least, 
may be said of them, that they practised 
with commendable fidelity and diligence 
the greatest of the Masonic virtues, and 
that the banquet and balls which always 
formed an important part of their cere- 
monial were distinguished by numerous 
acts of charity. 

The first of these Lodges of which we 
have any notice was that established in 
Paris, in the year 1760, by the Count de 
Bernouville. Another was instituted at 
Nimuegen, in Holland, in 1774, over which 
the Prince of Waldeck and the Princess of 
Orange presided. In 1775, the Lodge of 
Saint Antoine, at Paris, organized a de- 
pendent Lodge of Adoption, of which the 
Duchess of Bourbon was Grand Mistress 
and the Duke of Chartres Grand Master. 
In 1777, there was an Adoptive Lodge of 
La Candeur, over which the Duchess of 
Bourbon presided, assisted by such noble 
ladies as the Duchess of Chartres, the 
Princess Lamballe, and the Marchioness 
de Genlis ; and we hear of another gov- 
erned by Madame Helvetius, the wife of 
the illustrious philosopher; so that it will 
be perceived that fashion, wealth, and lit- 
erature combined to give splendor and in- 
fluence to this new order of female Masonry. 

At first the Grand Orient of France 
appears to have been unfavorably disposed 
to these pseudo-Masonic and androgynous 
associations, but at length they became so 
numerous and so popular that a persistence 
in opposition would have evidently been 
impolitic, if it did not actually threaten to 
be fatal to the interests and permanence 
of the Masonic Institution. The Grand 
Orient, therefore, yielded its objections, 
and resolved to avail itself of that which 
it could not suppress. Accordingly, on 
the 10th of June, 1774, it issued an edict 
by which it assumed the protection and 
control of the Lodges of Adoption. Rules 
and regulations were provided for their 
government, among which were two : first, 
that no males except regular Freemasons 
should be permitted to attend them ; and, 
secondly, that each Lodge should be placed 
under the charge and held under the sanc- 
tion of some regularly constituted Lodge 
of Masons, whose Master, or, in his ab- 
sence, his deputy, should be the presiding 
officer, assisted by a female President or 
Mistress; and such has since been the or- 
ganization of all Lodges of Adoption. 



ADOPTIVE 



ADOPTIVE 



29 



A Lodge of Adoption, under the regula- 
tions established in 1774, consists of the 
following officers : a Grand Master, a Grand 
Mistress, an Orator, an Inspector, an In- 
spectress, a Depositor and a Depositress ; 
or, as these might more appropriately be 
translated, a Male and Female Guardian, 
a Master and a Mistress of Ceremonies, 
and a Secretary. All of these officers wear 
a blue w r atered ribbon in the form of a col- 
lar, to which is suspended a golden trowel, 
and all the brethren and sisters have white 
aprons and gloves. 

The Eite of Adoption consists of four 
degrees, w r hose names in French and Eng- 
lish are as follows : 

1. Apprentie, or Female Apprentice. 

2. Compagnonne, or Craftswoman. 

3. Maitresse, or Mistress. 

4. Parfaite Maitresse, or Perfect Mistress. 

It w 7 ill be seen that the degrees of Adop- 
tion, in their names and their apparent 
reference to the gradations of employment 
in an operative art, are assimilated to those 
of legitimate Freemasonry ; but it is in those 
respects only that the resemblance holds 
good. In the details of the ritual there is a 
vast difference between the two Institutions. 

There was a fifth degree added in 1817 
— by some modern writers called "Female 
elect," — Sublime Dame Ecossaise, or Sover- 
eign Illustrious Dame Ecossaise; but it 
seems to be a recent and not generally 
adopted innovation. At all events, it con- 
stituted no part of the original Rite of 
Adoption. 

The first, or Female Apprentice's degree, 
is simply preliminary in its character, and 
is intended to prepare the candidate for 
the more important lessons which she is to 
receive in the succeeding degrees. She is 
presented with a wmite apron and a pair 
of white kid gloves. The apron is given 
with the following charge, in which, as in 
all the other ceremonies of the Order, the 
Masonic system of teaching by symbolism 
is followed : 

" Permit me, my sister, to decorate you 
with this apron, which, as the symbol of 
virtue, kings, princes, and princesses have 
esteemed, and will ever esteem it an honor 
to wear." 

On receiving the gloves, the candidate is 
thus addressed : 

" The color of these gloves will admon- 
ish you that candor and truth are virtues 
inseparable from the character of a female 
Mason. Take your place among us, and be 
pleased to listen to the instructions which 
we are about to communicate to you." 

The following charge is then addressed 
to the candidate by the Orator : 

" My dear Sister : — Nothing is better cal- 
culated to assure you of the high esteem our 



society entertains for you, than your admission 
as a member, thus giving you a proof of our 
sincere attachment. The vulgar, who are 
always ignorant, have very naturally enter- 
tained the most ridiculous prejudices against 
our Order. Without any just reason they 
have conceived an enmity which has induced 
them to circulate the most scandalous rumors 
concerning us. But how is it possible that 
they, without the light of truth, should be en- 
abled to form a correct judgment ? They are 
incapable of appreciating the good that we do 
by affording relief to our fellow-creatures in 
distress. 

"Your sex, my dear sister, having for a 
long time been denied admission to our soci- 
ety, alone has had the right to think us unjust. 
"What satisfaction must you, therefore, now 
enjoy, in perceiving that Freemasonry is a 
school of decorum and virtue, and that our 
laws are intended to restrain the violence of 
our passions, and to make us more deserving 
of your confidence and esteem. We have 
hitherto frequently found ourselves at a loss 
in our meetings for the agreeable conversation 
of your amiable sex, and hence we have at 
length determined to invite you into our soci- 
ety by the endearing name of sisters, with the 
hope that we shall hereafter pass our time 
more delightfully in your pleasant company, 
as well as give additional respect to our Insti- 
tution. 

" We call our Lodge the temple of virtue, 
because we endeavor, by the exercise of char- 
ity, to do all the good we can to our fellow- 
creatures, and seek to subdue our own pas- 
sions. The obligation that we take, not to 
reveal our mysteries, prevents pride and self- 
love from lurking in our hearts, so that we 
are enabled without ostentation to perform 
all the good deeds which we are bound to 
practise. 

" The name of sister, that we bestow upon 
you, evinces the esteem that we have enter- 
tained for your person in selecting you to par- 
ticipate in our happiness and to cultivate, with 
us, the principles of virtue and benevolence. 

"Having now made you acquainted with 
the nature of our Institution, we are well as- 
sured that the light of wisdom and virtue will 
henceforth direct your conduct, and that you 
will never reveal to the profane those myste- 
ries which should ever carefully be preserved 
by the maintenance of the strictest silence. 
May the Omnipotent Deity give you that 
strength which will always enable you to sup- 
port the character of a sincere female Mason." 

It will be seen that throughout this 
charge there runs a vein of gallantry, 
which gives the true secret of the motives 
which led to the organization of the soci- 
ety, and which, however appropriate to a 
Lodge of Adoption, would scarcely be in 
place in a Lodge of the legitimate Order. 

In the second degree, or that of Com- 
pagnonne, or "Craftswoman," corresponding 
to our Fellow Craft, the Lodge is made the 



30 



ADOPTIVE 



ADOPTIVE 



symbol of the Garden of Eden, and the 
candidate passes through a mimic repre- 
sentation of the temptation of Eve, the 
fatal effects of which, culminating in the 
deluge and the destruction of the human 
race, are impressed upon her in the lecture 
or catechism. 

Here we have a scenic representation of 
the circumstances connected with that 
event, as recorded in Genesis. The can- 
didate plays the role of our common mother. 
In the centre of the Lodge, which repre- 
sents the garden, is placed the tree of life, 
from which ruddy apples are suspended. 
The serpent, made with theatrical skill to 
represent a living reptile, embraces in its 
coils the trunk. An apple plucked from 
the tree is presented to the recipient, who 
is persuaded to eat it by the promise that 
thus alone can she prepare herself for re- 
ceiving a knowledge of the sublime mys- 
teries of Freemasonry. She receives the 
fruit from the tempter, but no sooner has 
she attempted to bite it, than she is startled 
by the sound of thunder ; a curtain which 
has separated her from the members of the 
Lodge is suddenly withdrawn, and she is 
detected in the commission of the act of 
disobedience. She is sharply reprimanded 
by the Orator, who conducts her before the 
Grand Master. This dignitary reproaches 
her with her fault, but finally, with the 
consent of the brethren and sisters present, 
he pardons her in the merciful spirit of the 
Institution, on the condition that she will 
take a vow to extend hereafter the same 
clemency to the faults of others. 

All of this is allegorical and very pretty, 
and it cannot be denied that on the sensi- 
tive imaginations of females such cere- 
monies must produce a manifest impres- 
sion. But it is needless to say that it is 
nothing like Masonry. 

There is less ceremony, but more sym- 
bolism, in the third degree, or that of 
" Mistress." Here are introduced, as parts 
of the ceremony, the tower of Babel and 
the theological ladder of Jacob. Its rounds, 
however, differ from those peculiar to true 
Masonry, and are said to equal the virtues 
in number. The lecture or catechism is 
very long, and contains some very good 
points in its explanations of the symbols 
of the degree. Thus, the tower of Babel 
is said to signify the pride of man — its 
base, his folly — the stones of which it was 
composed, his passions — the cement which 
united them, the poison of discord — and 
its spiral form, the devious and crooked 
ways of the human heart. In this manner 
there is an imitation, not of the letter and 
substance of legitimate Freemasonry, for 
nothing can in these respects be more dis- 
similar, but of that mode of teaching by 



symbols and allegories which is its peculiar 
characteristic. 

The fourth degree, or that of " Perfect 
Mistress," corresponds to no degree in legit- 
imate Masonry. It is simply the summit 
of the Rite of Adoption, and hence is also 
called the "Degree of Perfection." Al- 
though the Lodge, in this degree, is sup- 
posed to represent the Mosaic tabernacle 
in the wilderness, yet the ceremonies do 
not have the same reference. In one of 
them, however, the liberation, by the can- 
didate, of a bird from the vase in which it 
had been confined is said to symbolize the 
liberation of man from the dominion of his 
passions ; and thus a far-fetched reference is 
made to the liberation of the Jews from 
Egyptian bondage. On the whole, the 
ceremonies are very disconnected, but the 
lecture or catechism contains some excel- 
lent lessons. Especially does it furnish us 
with the official definition of Adoptive Ma- 
sonry, which is in these words : 

" It is a virtuous amusement by which 
we recall a part of the mysteries of our 
religion ; and the better to make man know 
his Creator, after we have inculcated the du- 
ties of virtue, we deliver ourselves up to the 
sentiments of a pure and delightful friend- 
ship by enjoying in our Lodges the pleasures 
of society — pleasures which among us are 
always founded on reason, honor, and inno- 
cence." 

Apt and appropriate description of an 
association, secret or otherwise, of agreeable 
and virtuous, well-bred men and women, 
but having not the slightest application to 
the design or form of true Freemasonry. 

The author of La Vraie Magonnerie 
oV Adoption, who has given the best ritual 
of the Rite, thus briefly sums up the objects 
of the Institution : 

"The first degree contains only, as it 
ought, moral ideas of Masonry ; the second 
is the initiation into the first mysteries, 
commencing with the sin of Adam, and 
concluding with the Ark of Noah as the 
first favor which God granted to men ; the 
third and fourth are merely a series of types 
and figures drawn from the Holy Scriptures, 
by which we explain to the candidate the 
virtues which she ought to practise." 

The fourth degree, being the summit of 
the Rite of Adoption, is furnished with a 
" table-lodge," or the ceremony of a ban- 
quet, which immediately succeeds the clos- 
ing of the Lodge, and which, of course, adds 
much to the social pleasure and nothing to 
the instructive character of the Rite. Here, 
also, there is a continued imitation of the 
ceremonies of the Masonic Institution as 
they are practised in* France, where the 
ceremoniously conducted banquet, at which 
Masons only are present, is always an ac- 



ADOPTIVE 



ADOPTIVE 



eompaniment of the Master's Lodge. Thus, 
as in the banquets of the regular Lodges of 
the French Rite, the members always use a 
symbolical language by which they desig- 
nate the various implements of the table 
and the different articles of food and drink, 
calling, for instance, the knives "swords," 
the forks " pikes," the meats " materials," 
and bread a " rough ashlar ; " so, in imita- 
tion of this custom, the Rite of Adoption 
has established in its banquets a technical 
vocabulary, to be used only at the table. 
Thus the* Lodge room is called "Eden," 
the doors " barriers," the minutes a " lad- 
der," a wineglass is styled a " lamp," and its 
contents " oil," — water being "white oil" 
and wine " red oil." To fill your glass is 
" to trim your lamp," to drink is "to extin- 
guish your lamp," with many other eccen- 
tric expressions. 

Much taste, and in some instances, mag- 
nificence, are displayed in the decorations 
of the Lodge rooms of the Adoptive Rite. 
The apartment is separated by curtains into 
different divisions, and contains ornaments 
and decorations which of course vary in the 
different degrees. The orthodox Masonic 
idea that the Lodge is a symbol of the 
world is here retained, and the four sides 
of the hall are said to represent the four 
continents — the entrance being called " Eu- 
rope," the right side " Africa," the left 
" America," and the extremity in which the 
Grand Master and Grand Mistress are 
seated "Asia." There are statues repre- 
senting Wisdom, Prudence, Strength, Tem- 
perance, Honor, Charity, Justice, and 
Truth. The members are seated along the 
sides in two rows, the ladies occupying the 
front one, and the whole is rendered as 
beautiful and attractive as the taste can 
make it. 

The Lodges of Adoption flourished greatly 
in France after their recognition by the 
Grand Orient. The Duchess of BourbOn, 
who was the first that received the title of 
Grand Mistress, was installed with great 
pomp and splendor, in May, 1775, in the 
Lodge of St. Antoine, in Paris. She presided 
over the Adoptive Lodge Le Candeur until 
1780, when it was dissolved. Attached to 
the celebrated Lodge of the Nine Sisters, 
which had so many distinguished men of 
letters among its members, was a Lodge of 
Adoption bearing the same name, which in 
1778 held a meeting at the residence of 
Madame Helvetius in honor of Benjamin 
Franklin, then our ambassador at the 
French court. During the reign of terror 
of the French revolution, Lodges of Adop- 
tion, like everything that was gentle or 
humane, almost entirely disappeared. But 
with the accession of a regular government 
they were resuscitated, and the Empress 



Josephine presided at the meeting of one 
at Strasburg in the year 1805. They con- 
tinued to flourish under the imperial dy- 
nasty, and although less popular, or I 
should rather say, less fashionable, under 
the restoration, they subsequently recovered 
their popularity, and are still in existence 
in France. 

As interesting appendages to this article, 
it may not be improper to insert two ac- 
counts, one of the installation of Madame 
Cesar Moreau, as Grand Mistress of Adop- 
tive Masonry, in the Lodge connected with 
the regular Lodge La Jerusalem des Val- 
lees Egyptiennes, on the 8th July, 1854, and 
the other of the reception of the celebrated 
Lady Morgan, in 1819, in the Lodge La 
Belle et Bonne, as described by her in her 
Diary. 

The account of the installation of Ma- 
dame Moreau, which is abridged from the 
Franc- Macon, a Parisian periodical, is as 
follows : 

The fete was most interesting and admi- 
ably arranged. After the introduction in 
due form of a number of brethren and 
sisters, the Grand Mistress elect was an- 
nounced, and she entered, preceded by the 
'five lights of the Lodge and escorted by the 
Inspectress, Depositress, Oratrix, and Mis- 
tress of Ceremonies. Mons. J. S. Boubee, 
the Master of the Lodge La Jerusalem des 
Vallees Egyptiennes, conducted her to the 
altar, where, having installed her into office 
and handed her a mallet as the symbol of 
authority, he addressed her in a copy of 
verses, whose merit will hardly claim for 
them a repetition. To this she made a suit- 
able reply, and the Lodge then proceeded to 
the reception of a young lady, a part of the 
ceremony of which is thus described : 

" Of the various trials of virtue and forti- 
tude to which she was subjected, there was 
one which made a deep impression, not 
only on the fair recipient, but on the whole 
assembled company. Four boxes were 
placed, one before each of the male officers; 
the candidate was told to open them, which 
she did, and from the first and second drew 
faded flowers, and soiled ribbons and laces, 
which being placed in an open vessel were 
instantly consumed by fire, as an emblem 
of the brief duration of such objects; from 
the third she drew an apron, a blue silk 
scarf, and a pair of gloves ; and from the 
fourth a basket containing the working 
tools in silver gilt. She was then ^ con- 
ducted to the altar, where, on opening a 
fifth box, several birds which had been con- 
fined in it escaped, which was intended to 
teach her that liberty is a condition to 
which all men are entitled, and of which no 
one can be deprived without injustice. 
After having taken the vow, she was in- 



32 



ADOPTIVE 



ADOPTIVE 



structed in the modes of recognition, and 
having been clothed with the apron, scarf, 
and gloves, and presented with the imple- 
ments of the Order, she received from the 
Grand Mistress an esoteric explanation of 
all these emblems and ceremonies. Ad- 
dresses were subsequently delivered by the 
Orator and Oratrix, an ode was sung, the 
poor or alms box was handed round, and 
the labors of the Lodge were then closed." 

Madame Moreau lived only six months 
to enjoy the honors of presiding officer of 
the Adoptive Eite, for she died of a pulmo- 
nary affection at an early age, on the 11th 
of the succeeding January. 

The Lodge of Adoption in which Lady 
Morgan received the degrees at Paris., in 
the year 1819, was called La Belle et Bonne. 
This was the pet name which long before 
had been bestowed by Voltaire on his 
favorite, the Marchioness de Villette, under 
whose presidency and at whose residence in 
the Faubourg St. Germain e the Lodge was 
held, and hence the name with which all 
France, or at least all Paris, was familiarly 
acquainted as the popular designation of 
Madame de Villette. 

Lady Morgan, in her description of the 
Masonic fete, says that when she arrived at' 
the Hotel la Villette, where the Lodge was 
held, she found a large concourse of dis- 
tinguished persons ready to take part in the 
ceremonies. Among these were Prince 
Paul of Wurtemberg, the Count de Cazes, 
elsewhere distinguished in Masonry, the 
celebrated Denon, the Bishop of Jerusalem, 
and the illustrious actor Talma. The busi- 
ness of the evening commenced with an in- 
stallation of the officers of a sister Lodge, 
after which the candidates were admitted. 
Lady Morgan describes the arrangements 
as presenting, when the doors were opened, 
a spectacle of great magnificence. A pro- 
fusion of crimson and gold, marble busts, a 
decorated throne and altar, an abundance 
of flowers, and incense of the finest odor 
which filled the air, gave to the whole a 
most dramatic and scenic effect. Music of 
the grandest character mingled its harmony 
with the mysteries of initiation, which 
lasted for two hours, and when the Lodge 
was closed there was an adjournment to the 
hall of refreshment, where the ball was 
opened by the Grand Mistress with Prince 
Paul of Wurtemberg. Lady Morgan, upon 
whose mind the ceremony appears to have 
made an impression, makes one remark 
worthy of consideration : " That so many 
women," she says, " young and beautiful 
and worldly, should never have revealed 
the secret, is among the miracles which the 
much distrusted sex are capable of work- 
ing." In fidelity to the vow of secrecy, the 
female Masons of the Adoptive Rite have 



proved themselves fully equal to their 
brethren of the legitimate Order. 

Notwithstanding that Adoptive Masonry 
has found an advocate in no less distin- 
guished a writer than Chemin Dupontes, 
who, in the Encyclopedic Magonnique, calls 
it " a luxury in Masonry, and a pleasant re- 
laxation which cannot do any harm to the 
true mysteries which are practised by men 
alone," it has been very generally con- 
demned by the most celebrated French, 
German, English, and American Masons. 

Gaedicke, in the Freimaurer Lexicon, 
speaks slightingly of it as established on 
insufficient grounds, and expresses his 
gratification that the system no longer ex- 
ists in Germany. 

Thory, in his History of the Foundation 
of the Grand Orient (p. 361), says that the 
introduction of Adoptive Lodges was a con- 
sequence of the relaxation of Masonic dis- 
cipline; and he asserts that the permitting 
of women to share in mysteries which 
should exclusively belong to men is not in 
accordance with the essential principles of 
the Masonic Order. The Abbe Robin, the 
author of an able work entitled Recherches 
sur les Initiations Anciennes et Modernes, 
maintains that the custom of admitting 
women into Masonic assemblies will per- 
haps be, at some further period, the cause 
of the decline of Masonry in France. The 
prediction is not, however, likely to come 
to pass ; for while legitimate Masonry has 
never been more popular or prosperous in 
France than it is at this day, it is the 
Lodges of Adoption that appear to have 
declined. 

Other writers in other countries have 
spoken in similar terms, so that it is beyond 
a doubt that the general sentiment of the 
Fraternity is against this system of female 
Masonry. 

Lenning is, however, more qualified in 
his condemnation, and says, in his Encyclo- 
padie der Freimaurerei, that while leaving 
it undecided whether it is prudent to hold 
assemblies of women with ceremonies 
which are called Masonic, yet it is not to 
be denied that in these female Lodges a 
large amount of charity has been done. 

Adoptive Masonry has its literature, al- 
though neither extensive nor important, as 
it comprises only books of songs, addresses, 
and rituals. Of the latter the most valu- 
able are — 1. La Maconnerie des Femmes, 
published in, 1775, and containing only the 
first three degrees; for such was the system 
when recognized by the Grand Orient of 
France in that year. 2. La Vraie Macon- 
nerie d' Adoption, printed in 1787. This 
work, which is by Guillemain de St. Victor, 
is perhaps the best that has been published 
on the subject of the Adoptive Rite, and is 



ADOPTIVE 



ADOPTIVE 



33 



the first that introduces the fourth degree, 
of which Guillemain is supposed to have 
been the inventor, since all previous rituals 
include only the three degrees. 3. Macon- 
nerie d' Adoption pour les Femmes, contained 
in the second part of E. J. Chappron's 
Necessaire Magonnique, and printed at Paris 
in 1817. This is valuable because it is the 
first ritual that contains the fifth degree. 
4. La Franc- Magonnerie des Femmes. This 
work, which is by Charles Monselet, is of 
no value as a ritual, being simply a tale 
founded on circumstances connected with 
Adoptive Masonry. 

In Italy, the Carbonari, or "Charcoal- 
Burners," a secret political society, imitated 
the Freemasons of France in instituting an 
Adoptive Eite, attached to their own asso- 
ciation. Hence an Adoptive Lodge was 
founded at Naples in the beginning of this 
century, over which presided that friend of 
Masonry, Queen Caroline, the wife of Fer- 
dinand II. The members were styled 
Giardiniere, or Female Gardeners; and 
tney called each other Cugine, or Female 
Cousins, in imitation of the Carbonari, who 
were recognized as Buoni Cugini, or Good 
Cousins. The Lodges of Giardiniere flour- 
ished as long as the Grand Lodge of Car- 
bonari existed at Naples. 

Adoptive Masonry, American. 
The Rite of Adoption as practised on the 
continent of Europe, and especially in 
France, has never been introduced into 
America. The system does not accord with 
the manners or habits of our people, and 
undoubtedly never would become popular. 
But Rob. Morris attempted, in 1855, to in- 
troduce an imitation of it, which he had in- 
vented, under the name of the " American 
Adoptive Rite." It consisted of a ceremony 
of initiation, which was intended as a pre- 
liminary trial of the candidate, and of five 
degrees, named as follows: 1. Jephthah's 
Daughter, or the daughter's degree. 2. 
Ruth, or the widow's degree. 3. Esther, or 
the wife's degree. 4. Martha, or the sister's 
degree. 5. Electa, or the Christian Mar- 
tyr's degree. The whole assemblage of the 
five degrees was called the Eastern Star. 

The objects of this Rite, as expressed by 
the framer, were " to associate in one com- 
mon bond the worthy wives, widows, 
daughters, and sisters of Freemasons, so as to 
make their adoptive privileges available for 
all the purposes contemplated in Masonry ; 
to secure to them the advantages of their 
claim in a moral, social, and charitable 
point of view, and from them the perform- 
ance of corresponding duties." Hence no 
females but those holding the above recited 
relations to Freemasons were eligible for 
admission. The male members were called 
" Protectors ; " the female, " Stellae ; " the re- 
E 3 



unions of these members were styled " Con- 
stellations ; " and the Rite was presided over 
and governed by a "Supreme Constella- 
tion." There is some ingenuity and even 
beauty in many of the ceremonies, although 
it is by no means equal in this respect to 
the French Adoptive system. Much dis- 
satisfaction was, however, expressed by the 
leading Masons of the country at the time of 
its attempted organization ; and therefore, 
notwithstanding very strenuous efforts were 
made by its founder and his friends to estab- 
lish it in some of the Western States, it was 
slow in winning popularity. It has, how- 
ever, within a few years past, gained much 
growth under the name of " The Eastern 
Star." Bro. Albert Pike has also recently 
printed, for the use of Scottish Rite Masons, 
The Masonry of Adoption. It is in seven 
degrees, and is a translation from the French 
system, but greatly enlarged, and is far su- 
perior to the original. 

The last phase of this female Masonry 
to which our attention is directed is the 
system of androgynous degrees which are 
practised to some extent in the United 
States. This term " androgynous " is de- 
rived from two Greek words, aner-andros, a 
man, and gune, a woman, and it is equiva- 
lent to the English compound masculo-fem- 
inine. It is applied to those " side degrees " 
which are conferred on both males and 
females. The essential regulation prevail- 
ing in these degrees, is that they can be 
conferred only on Master Masons (and in 
some instances only Royal Arch Masons) 
and on their female relatives, the peculiar 
relationship differing in the different de- 
grees. 

Thus there is a degree generally called 
the "Mason's Wife," which can be con- 
ferred only on Master Masons, their wives, 
unmarried daughters and sisters, and their 
widowed mothers. Another degree, called 
the " Heroine of Jericho," is conferred only 
on the wives and daughters of Royal Arch 
Masons ; and the third, the only one that 
has much pretension of ceremony or ritual, 
is the " Good Samaritan," whose privileges 
are confined to Royal Arch. Masons and 
their wives. 

In some parts of the United States these 
degrees are very popular, while in other 
places they are never practised, and are 
strongly condemned as modern innovations. 
The fact is, that by their friends as well as 
their enemies these so-called degrees have 
been greatly misrepresented. When fe- 
males are told that in receiving these de- 
grees they are admitted into the Masonic 
Order, and are obtaining Masonic informa- 
tion, under the name of " Ladies' Ma- 
sonry," they are simply deceived. When 
a woman is informed that, by passing 



34 



ADOPTIVE 



ADVANCEMENT 



through the brief and unimpressive cere- 
mony of any one of these degrees, she has 
become a Mason, the deception is still more 
gross and inexcusable. But it is true that 
every woman who is related by ties of con- 
sanguinity to a Master Mason is at all 
times and under all circumstances pecu- 
liarly entitled to Masonic protection and 
assistance. Now, if the recipient of an 
androgynous degree is candidly instructed 
that, by the use of these degrees, the female 
relatives of Masons are put in possession 
of the means of making their claims known 
by what may be called a sort of oral testi- 
mony, which, unlike a written certificate, 
can be neither lost nor destroyed ; but that, 
by her initiation as a " Mason's Wife " or as 
a " Heroine of Jericho," she is brought no 
nearer to the inner portal of Masonry than 
she was before — if she is honestly told all 
this, then there can hardly be any harm, 
and there may be some good in these forms 
if prudently bestowed. But all attempts to 
make Masonry of them, and especially that 
anomalous thing called " Female Masonry," 
are reprehensible, and are well calculated 
to produce opposition among the well-in- 
formed and cautious members of the Fra- 
ternity. 

Adoptive Masonry, Egyptian. 
A system invented by Cagliostro. See 
Egyptian Masonry. 

Adoration. The act of paying di- 
vine worship. The Latin word adorare is 
derived from ad, " to," and os, oris, " the 
mouth," and we thus etymologically learn 
that the primitive and most general method 
of adoration was by the application of the 
fingers to the mouth. Hence we read in 
Job, (xxxi. 26,) "If I beheld the sun when 
it shined, or the moon walking in bright- 
ness, and my heart hath been secretly en- 
ticed, or my mouth hath kissed my hand, this 
also were an iniquity to be punished by the 
judges ; for I should have denied the God 
that is above." Here the mouth kissing 
the hand is an equipollent expression to 
adoration, as if he had said, "If I have 
adored the sun or the moon." This mode 
of adoration is said to have originated 
among the Persians, who, as worshippers 
of the sun, always turned their faces to the 
east and kissed their hands to that lumi- 
nary. The gesture was first used as a to- 
ken of respect to their monarchs, and was 
easily transferred to objects of worship. 
Other additional forms of adoration were 
used in various countries, but in almost 
all of them this reference to kissing was in 
some degree preserved. Among the ancient 
liomans the act of adoration was thus per- 
formed : The worshipper, having his head 
covered, applied his right hand to his lips, 
thumb erect, and the forefinger resting on 



it, and then, bowing his head, he turned 
round from right to left. And hence Apu- 
leius (Apolog?) uses the expression " to ap- 
ply the hand to the lips," manum labris 
admovere, to express the act of adoration. 
The Grecian mode of adoration differed 
from the Eoman in having the head uncov- 
ered, which practice was adopted by the 
Christians. The Oriental nations cover the 
head, but uncover the feet. They also ex- 
press the act of adoration by prostrating 
themselves on their faces and applying 
their foreheads to the ground. The an- 
cient Jews adored by kneeling, sometimes 
by prostration of the whole body, and by 
kissing' the hand. This act, therefore, of 
kissing the hand, was an early and a very 
general symbol of adoration. But we must 
not be led into the error of supposing that 
a somewhat similar gesture used in some 
of the high degrees of Freemasonry has 
any allusion to an act of worship. It refers 
to that symbol of silence and secrecy which 
is figured in the statues of Harpocrates, 
the god of silence. The Masonic idea of 
adoration has been well depicted by the 
mediaeval Christian painters, who repre- 
sented the act by angels prostrated before a 
luminous triangle. 

Advanced. This word has two tech- 
nical meanings in Masonry. 

1. We speak of a candidate as being 
advanced when he has passed from a lower 
to a higher degree ; as we say that a candi- 
date is qualified for advancement from the 
Entered Apprentice's degree to that of a 
Fellow Craft when he has made that "suit- 
able proficiency in the former which, by 
the regulations of the Order, entitle him 
to receive the initiation into and the in- 
structions of the latter. And when the 
Apprentice has thus been promoted to the 
second degree he is said to have advanced 
in Masonry. 

2. The word is peculiarly applied to the 
initiation of a candidate into the Mark 
degree, which is the fourth in the Ameri- 
can modification of the York Eite. The 
Master Mason is thus said to be " advanced 
to the honorary degree of a Mark Master," 
to indicate either that he has now been 
promoted one step beyond the degrees of 
Ancient Craft Masonry on his way to the 
Royal Arch, or to express the fact that he 
has been elevated from the common class 
of Fellow Crafts to that higher and more 
select one which, according to the tradi- 
tions of Masonry, constituted, at the first 
Temple, the class of Mark Masters. See 
Mark Master. 

Advancement Hurried. Noth- 
ing can be more certain than that the proper 
qualifications of a candidate for admission 
into the mysteries of Freemasonry, and the 



ADVANCEMENT 



ADVANCEMENT 



35 



necessary proficiency of a Mason who seeks 
advancement to a higher degree, are the 
two great bulwarks which are to protect 
the purity and integrity of our Institution. 
Indeed, I know not which is the most hurt- 
ful — to admit an applicant who is un- 
worthy, or to promote a candidate who is 
ignorant of his first lessons. The one 
affects the external, the other the internal 
character of the Institution. The one 
brings discredit upon the Order among the 
profane, who already regard us, too often, 
with suspicion and dislike; the other in- 
troduces ignorance and incapacity into our 
ranks, and dishonors the science of Masonry 
in our own eyes. The one covers our walls 
with imperfect and worthless stones, which 
mar the outward beauty and impair the 
strength of our temple ; the other fills our 
interior apartments with confusion and dis- 
order, and leaves the edifice, though exter- 
nally strong, both inefficient and inappro- 
priate for its destined uses. 

But, to the candidate himself, a too 
hurried advancement is often attended with 
the most disastrous effects. As in geometry, 
so in Masonry, there is no " royal road " to 
perfection. A knowledge of its principles 
and its science, and consequently an ac- 
quaintance with its beauties, can only be 
acquired by long and diligent study. To 
the careless observer it seldom offers, at a 
hasty glance, much to attract his attention 
or secure his interest. The gold must be 
deprived, by careful manipulation, of the 
dark and worthless ore which surrounds 
and envelops it, before its metallic lustre 
and value can be seen and appreciated. 

Hence, the candidate, who hurriedly 
passes through his degrees without a due 
examination of the moral and intellectual 
purposes of each, arrives at the summit of 
our edifice without a due and necessary 
appreciation of the general symmetry and 
connection that pervade the whole system. 
The candidate, thus hurried through the 
elements of our science, and unprepared, by 
a knowledge of its fundamental principles, 
for the reception and comprehension of the 
corollaries which are to be deduced from 
them, is apt to view the whole system as " a 
rude and indigested mass" of frivolous 
ceremonies and puerile conceits, whose in- 
trinsic value will not adequately pay him 
for the time, the trouble, and expense that 
he has incurred in his forced initiation. 
To him, Masonry is as incomprehensible as 
was the veiled statue of Isis to its blind 
worshippers, and he becomes, in conse- 
quence, either a useless drone in our hive, 
or speedily retires in disgust from all parti- 
cipation in our labors. 

But the candidate who by slow and pain- 
ful steps has proceeded through each apart- 



ment of our mystic temple, from its porch 
to its sanctuary, pausing in his progress to 
admire the beauties and to study the uses 
of each, learning, as he advances, " line 
upon line, and precept upon precept," is 
gradually and almost imperceptibly imbued 
with so much admiration of the Institution, 
so much love for its principles, so much 
just appreciation of its design as a conserva- 
tor of divine truth, and an agent of human 
civilization, that he is inclined, on behold- 
ing, at last, the whole beauty of the finished 
building, to exclaim, as did the wondering 
Queen of Sheba : " A Most Excellent Master 
must have done all this ! " 

The usage in many jurisdictions of this 
country, when the question is asked in the 
ritual whether the candidate has made suit- 
able proficiency in his preceding degree, is 
to reply, " Such as time and circumstances 
would permit." I have no doubt that this 
was an innovation originally invented to 
evade the law, which has always required a 
due proficiency. To such a question no 
other answer ought to be given than the 
positive and unequivocal one that " he has." 
Neither " time nor circumstances " should 
be permitted to interfere with his attain- 
ment of the necessary knowledge, nor ex- 
cuse its absence. This, with the whole- 
some rule, very generally existing, which 
requires an interval between the conferring 
of the degrees, would go far to remedy the 
evil of too hurried and unqualified ad- 
vancement, of which all intelligent Masons 
are now complaining. 

After these views of the necessity of a 
careful examination of the claims of a can- 
didate for advancement in Masonry, and the 
necessity, for his own good as well as that 
of the Order, that each one should fully 
prepare himself for this promotion, it is 
proper that we should next inquire into 
the laws of Masonry, by which the wisdom 
and experience of our predecessors have 
thought proper to guard as well the rights 
of those who claim advancement as the 
interests of the Lodge which is called upon 
to grant it. This subject has been so fully 
treated in Mackey's Text Book of Masonic 
Jurisprudence, (b. iii., ch. i., p. 165, and 
seq.,) that I shall not hesitate to incorpo- 
rate the views in that work into the present 
article. 

The subject of the petition of a candidate 
for advancement involves three questions 
of great importance : First, how soon, after 
receiving the first degree, can he apply for 
the second? Secondly, what number of 
black balls is necessary to constitute a re- 
jection? And thirdly, what time must 
elapse, after a first rejection, before the 
Apprentice can renew his application for 
advancement ? 



36 



ADVANCEMENT 



ADVANCEMENT 



1. How soon, after receiving a former de- 
gree, can a candidate apply for advancement 
to the next f The necessity of a full com- 
prehension of the mysteries of one degree, 
before any attempt is made to acquire those 
of a second, seems to have been thoroughly 
appreciated from the earliest times; and 
hence all the Ancient Constitutions have 
prescribed that " the Master shall instruct 
his Apprentice faithfully, and make him a 
perfect workman." But if there be an ob- 
ligation on the part of the Master to in- 
struct his Apprentice, there must be, of 
course, a correlative obligation on the part of 
the latter to receive and profit by those in- 
structions. Accordingly, unless this obli- 
gation is discharged, and the Apprentice 
makes himself acquainted with the mys- 
teries of the degree that he has already 
received, it is, by general consent, admitted 
that he has no right to be intrusted with 
further and more important information. 
The modern ritual sustains this doctrine, 
by requiring that the candidate, as a quali- 
fication in passing onward, shall have made 
" suitable proficiency in. the preceding de- 
gree." This is all that the general law pre- 
scribes. Suitable proficiency must have 
been attained, and the period in which that 
condition will be acquired must necessarily 
depend on the mental capacity of the can- 
didate. Some men will become proficient 
in a shorter time than others, and of this 
fact the Master and the Lodge are to be the 
judges. An examination should therefore 
take place in open Lodge, and a ballot im- 
mediately following will express the opi- 
nion of the Lodge on the result of that 
examination, and the qualification of the 
candidate. 

From the difficulty with which the second 
and third degrees were formerly obtained 
— a difficulty dependent on the fact that 
they were only conferred in the Grand 
Lodge — it is evident that Apprentices 
must have undergone a long probation be- 
fore they had an opportunity of advance- 
ment, though the precise term of the pro- 
bation was decided by no legal enactment. 
Several modern Grand Lodges, however, 
looking with disapprobation on the rapidity 
with which the degrees are sometimes con- 
ferred upon candidates wholly incompe- 
tent, have adopted special regulations, pre- 
scribing a determinate period of probation 
for each degree. This, however, is a local 
law, to be obeyed only in those jurisdictions 
in which it is of force. The general law 
of Masonry makes no such determinate 
provision of time, and demands only that 
the candidate shall give evidence of " suit- 
able proficiency." 

2. What number of black balls is necessary 
to constitute a rejection ? Here we are en- 



tirely without the guidance of any express 
law, as all the Ancient Constitutions are 
completely silent upon the subject. It 
would seem, however, that in the advance- 
ment of an Apprentice or Fellow Craft, as 
well as in the election of a profane, the 
ballot should be unanimous. This is strictly 
in accordance with the principles of Ma- 
sonry, which require unanimity in admis- 
sion, lest improper persons be intruded, and 
harmony impaired. Greater qualifications 
are certainly not required of a profane ap- 
plying for initiation than of an initiate 
seeking advancement ; nor can there be any 
reason why the test of those qualifications 
should not be as rigid in the one case as in 
the other. It may be laid down as a rule, 
therefore, that in all cases of balloting for 
advancement in any of the degrees of Ma- 
sonry, a single black ball will reject. 

3. What time must elapse, after a first re- 
jection, before the Apprentice or Fellow Craft 
can renew his application for advancement to 
a higher degree? Here, too, the Ancient 
Constitutions are silent, and we are left to 
deduce our opinions from the general prin- 
ciples and analogies of Masonic law. As 
the application for advancement to a higher 
degree is founded on a right enuring to the 
Apprentice or Fellow Craft by virtue of 
his reception into the previous degree — 
that is to say, as the Apprentice, so soon as 
he has been initiated, becomes invested 
with the right of applying for advancement 
to the second — it seems evident that, as 
long as he remains an Apprentice " in good 
standing," he continues to be invested with 
that right. Now, the rejection of his peti- 
tion for advancement by the Lodge does 
not impair his right to apply again, be- 
cause it does not affect his rights and stand- 
ing as an Apprentice; it is simply the 
expression of the opinion that the Lodge 
does not at present deem him qualified for 
further progress in Masonry. We must 
never forget the difference between the right 
of applying for advancement and the right 
of advancement. Every Apprentice pos- 
sesses the former, but no one can claim the 
latter until it is given to him by the unani- 
mous vote of the Lodge. And as, there- 
fore, this right of application or petition is 
not impaired by its rejection at a particular 
time, and as the Apprentice remains pre- 
cisely in the same position in his own de- 
gree, after the rejection, as he did before, 
it seems to follow, as an irresistible deduc- 
tion, that he may again apply at the next 
regular communication, and, if a second 
time rejected, repeat his applications at all 
future meetings. The Entered Apprentices 
of a Lodge are competent, at all regular 
communications of their Lodge, to petition 
for advancement. Whether that petition 



ADYTUM 



AFFILIATED 



diall be granted or rejected is quite another 
thing, and depends altogether on the favor 
of the Lodge. And what is here said of an 
Apprentice, in relation to advancement to 
the second degree, may be equally said of a 
Fellow Craft in reference to advancement 
to the third. 

This opinion has not, it is true, been uni- 
versally adopted, though no force of au- 
thority, short of an opposing landmark, 
could make one doubt its correctness. For 
instance, the Grand Lodge of California 
decided, in 1857, that "the application of 
Apprentices or Fellow Crafts for advance- 
ment should, after they have been once 
rejected by ballot, be governed by the same 
principles which regulate the ballot on peti- 
tions for initiation, and which require a pro- 
bation of one year." 

This appears to be a singular decision of 
Masonic law. If the reasons which prevent 
the advancement of an Apprentice or Fel- 
low Craft to a higher degree are of such a 
nature as to warrant the delay of one year, 
it is far better to prefer charges against the 
petitioner, and to give him the opportunity 
of a fair and impartial trial. In many 
cases, a candidate for advancement is re- 
tarded in his progress from an opinion, on 
the part of the Lodge, that he is not yet 
sufficiently prepared for promotion by a 
knowledge of the preceding degree — an 
objection which may sometimes be removed 
before the recurrence of the next monthly 
meeting. In such a case, a decision like 
that of the Grand Lodge of California 
would be productive of manifest injustice. 
It is, therefore, a more consistent rule, that 
the candidate for advancement has a right 
to apply at every regular meeting, and that 
whenever any moral objections exist to his 
taking a higher degree, these objections 
should be made in the form of charges, and 
their truth tested by an impartial trial. To 
this, too, the candidate is undoubtedly en- 
titled, on all the principles of justice and 
equity. 

Adytum. The most retired and secret 
part of the ancient temples, into which the 
people were not permitted to enter, but which 
was accessible to the priests only, was called 
the adytum. And hence the derivation of 
the word from the Greek privative preterite 
a, and dveiv, to enter = that which is not to 
be entered. In the adytum was generally 
to be found a taphos, or tomb, or some 
relics or sacred images of the god to whom 
the temple was consecrated. It being sup- 
posed that temples owed their origin to the 
superstitious reverence paid by the ancients 
to their deceased friends, and as most of 
the gods were men who had been deified on 
account of their virtues, temples were, 
perhaps, at first only statelv monuments 



erected in honor of the dead. Hence the 
interior of the temple was originally no- 
thing more than a cavity regarded as a 
place for the reception of a person interred, 
and in it was to be found the soros, or coffin, 
the taphos, or tomb, or, among the Scandi- 
navians, the barrow or mound grave. In 
time, the statue or image of a god took the 
place of the coffin'; but the reverence for 
the spot as one of peculiar sanctity re- 
mained, and this interior part of the tem- 
ple became, among the Greeks, the 07/Kof, or 
chapel, among the Bomans the adytum, or 
forbidden place, and among the Jews the 
kodesh hakodashim, the holy of holies. (See 
Sanctum Sanctorum.) "The sanctity thus 
acquired," says Dudley, {Naology, p. 393,) 
"by the cell of interment might readily 
and with propriety be assigned to any 
fabric capable of containing the body of 
the departed friend, or the relic, or even 
the symbol, of the presence or existence 
of a divine personage." And thus it has 
happened that there was in every ancient 
temple an adytum or most holy place. The 
adytum of the small temple of Pompeii is 
still in excellent preservation. It is carried 
some steps above the level of the main 
building, and, like the Jewish sanctuary, 
is without light. 

iEneid. Bishop Warburton (Div. Leg.) 
has contended, and his opinion has been 
sustained by the great majority of subse- 
quent commentators, that Virgil, in the 
sixth book of his immortal Epic, has, under 
the figure of the descent of iEneas into the 
infernal regions, described the ceremony of 
initiation into the Ancient Mysteries. 

iEon. This word, in its original Greek, 
aiuv, signifies the age or duration of any- 
thing. The Gnostics, however, used it in 
a peculiar mode to designate the intelli- 
gent, intellectual, and material powers or 
natures which flowed as emanations from 
the Bvdbg, or Infinite Abyss of Deity, and 
which were connected with their divine 
fountain as rays of light are with the sun. 
See Gnosticism. 

JEra Architectonica. Lat. Archi- 
tectonic Era. Used in some modern Ma- 
sonic lapidary inscriptions to designate the 
date more commonly known as annus lucis, 
the year of light. 

Affiliated Mason. A Mason who 
holds membership in some Lodge. The 
word affiliation is derived from the French 
affilier, which Richelet {Diet, de la langue 
Francaise) defines, " to communicate to any 
one a participation in the spiritual benefits 
of a religious order," and he says that such 
a communication is called an "affiliation." 
The word, as a technical term, is not found 
in any of the old Masonic writers, who 
always use admission instead of affiliation. 



38 



AFFIKMATION 



AFRICAN 



There is no precept more explicitly ex- 
pressed in the Ancient Constitutions than 
that every Mason should belong to a Lodge. 
The foundation of the law which imposes 
this duty is to be traced as far back as the 
Gothic 'Constitutions of 926, which tell us 
that "the workman shall labor diligently 
on work-days, that he may deserve his 
holydays." The obligation that every Ma- 
son should thus labor is implied in all the 
subsequent Constitutions, which always 
speak of Masons as working members of the 
Fraternity, until we come to the Charges 
approved in 1722, which explicitly state 
that "every Brother ought to belong to 
a Lodge, and to be subject to its By-Laws 
and the General Regulations." 

Affirmation. The question has been 
mooted whether a Quaker, or other person 
having peculiar religious scruples in refer- 
ence to taking oaths, can receive the de- 
grees of Masonry by taking an affirmation. 
Now, as the obligations of Masonry are 
symbolic in their character, and the forms 
in which they are administered constitute 
the essence of the symbolism, there cannot 
be a doubt that the prescribed mode is the 
only one that ought to be used, and that 
affirmations are entirely inadmissible. The 
London Freemason's Quarterly (1828, p. 286,) 
says that " a Quaker's affirmation is bind- 
ing." This is not denied : the only ques- 
tion is whether it is admissible. Can the 
obligations be assumed in any but one way, 
unless the ritual be entirely changed? and 
can any "man or body of men" at this 
time make such a change without affecting 
the universality of Masonry? Bro. Chase 
{Masonic Digest, p. 448,) says that " confer- 
ring the degrees on affirmation is no viola- 
tion of the spirit of Freemasonry, and 
neither overthrows nor affects a land- 
mark." And in this he is sustained by the 
Grand Lodge of Maine (1823) ; but the 
only other Grand Lodges which have ex- 
pressed an opinion on this subject — namely, 
those of Missouri, Tennessee, Kentucky, 
Delaware, Virginia, and Pennsylvania — 
have made an opposite decision. The en- 
tire practice of Lodges in this country 
is also against the use of an affirmation. 
There is no landmark more clear and cer- 
tain than that which prescribes the mode 
of entering upon the covenant, and it, by 
implication, excludes the affirmation, or 
any other kind but the one prescribed. 

Africa. Freemasonry was first at- 
tempted to be introduced into Africa in 
1735, through the appointment, in that 
year, of Richard Hull, Esq., by Lord Wey- 
mouth, Grand Master of England, as Pro- 
vincial Grand Master at Gambay, in West 
Africa. In the following year the Earl of 
Loudoun appointed Dr. David Creighton 



Provincial Grand Master of Cape Coast 
Castle. At present there is a District Grand 
Master for South Africa, and the English 
Lodges on that continent are under the con- 
trol, through him, of the Grand Lodge of 
England. I doubt, however, whether any 
Lodges were established at an early period 
on the African continent by these provin- 
cial deputations. At all events, the first 
African Lodge that I find marked in Hutch- 
inson's Register of the English Lodges is at 
Bulam, on the coast of Africa, under the 
date of 1792, and numbered as 495. At 
present there are eighteen Lodges in Af- 
rica under the English jurisdiction, fourteen 
of which are at the Cape of Good Hope, 
one at Bathurst on the river Gambia, three 
at Cape Coast Castle, and one at Sierra 
Leone. The Grand Lodge of Scotland has 
a Lodge under its jurisdiction at the Cape 
of Good Hope, and several have been estab- 
lished by the Grand Orient of France in 
Mauritius, Egypt, and Algeria. 

African Architects, Order of. 
Sometimes called African Builders; French, 
Architectes de I'Afrique ; German, African- 
ische Bauherren. 

Of all the new sects and modern degrees 
of Freemasonry which sprang up on the 
continent of Europe during the eighteenth 
century, there was none which, for the 
time, maintained so high an intellectual 
position as the Order of African Archi- 
tects, called by the French Architectes de 
I'Afrique, and by the Germans Africanische 
Bauherren. A Masonic sect of this name 
had originally been established in Ger- 
many in the year 1756, but it doe3 not 
appear to have attracted much attention, 
or, indeed, deserved it; and hence, amid 
the multitude of Masonic innovations to 
which almost every day was giving birth 
and ephemeral existence, it soon disap- 
peared. But the society which is the sub- 
ject of the present article, although it as- 
sumed the name of the original African 
Architects, was of a very different charac- 
ter. It may, however, be considered, as it 
was established only eleven years after- 
wards, as a remodification of it. 

The new Order of African Architects owed 
its existence to the Masonic zeal and lib- 
eral views of that great monarch, Frederick 
II. of Prussia, to whom, also, the now flour- 
ishing Ancient and Accepted Rite traces its 
origin. No monarch in the royal catalogue 
of Europe ever was so intimately connected 
with, or took so much interest in, Masonic 
affairs as the illustrious King of Prussia. 
He was to the modern Institution what 
tradition says Solomon of Israel was to the 
ancient ; and if his life had been prolonged 
for a few more years, until the Masonic 
orders which he had established and pat- 



AFRICAN 



AFRICAN 



39 



ronized had acquired sufficient vigor for 
self-support, and until the vast Masonic 
designs which his wisdom and zeal had 
initiated had gained permanent strength 
through his influence, there can be little 
doubt that the Order of African Architects 
would now have been the ruling power of 
the Masonic world. It would not, it is 
true, have opposed the propagation of other 
sects, nor interfered with the active and 
dogmatic jurisdiction of supreme councils 
or of Grand Lodges, for its favorite motto 
was tolerance of all ; but by its intellectual 
power, and by the direction which it would 
have given to Masonic studies, it would 
have vastly elevated the character of the 
Institution, and would have hastened that 
millennium for which all Masonic students 
are even now so fondly looking, when every 
Lodge shall be an academy of science. 

The memory of a society whose inten- 
tions, although unfortunately frustrated by 
adverse circumstances, were so praiseworthy, 
should never be allowed to pass into obli- 
vion, but rather should be preserved for 
imitation, and in some fortunate future for 
resuscitation. Hence I flatter myself that 
the present article, in which I shall endeavor 
to give some details of its object and history, 
will not be altogether without gratification 
to the reader who takes any interest in the 
subject of Masonic progress. In the eigh- 
teenth century adventurous Masons sought 
to build many temples after their own de- 
vices, most of which have fallen into decay ; 
but the Order of African Architects is a 
block from the ruins which is well worthy 
of preservation. 

Frederick II., King of Prussia, who had 
been initiated while a prince and in the 
lifetime of his father, soon after he ascended 
the throne, directed the attention of his 
great and inquiring mind to the condition 
of Freemasonry, for which, from his first 
acquaintance with it, he had conceived a 
strong attachment. He soon perceived 
that it was no longer what it once had been, 
what it was capable of being, and what it 
was, in his opinion, intended to be. The 
great minds in its bosom, who in the olden 
time had devoted their attention to science 
and philosophy, had passed away, and the 
Masonic leaders, such as Hund and Knigge 
and Rosa and Zinnendorf, were occupying 
themselves in the manufacture of unmean- 
ing degrees and the organization of rival 
rites, in which a pompous ceremonial was 
substituted for philosophical research. 

Frederick, appreciating the capacity of 
Freemasonry for a higher destiny, conceived 
the plan of an interior order which might 
assume the place and perform the functions 
of a Masonic academy. The king com- 
municated these ideas to several distin- 



guished Masons, the most prominent of 
whom were Dr. John Ernest Stahl and the 
Counsellor Charles Frederick Koppen. To 
them he intrusted the duty of carrying hi? 
design of a Masonic reformation into effect 

Accordingly, in the year 1767, at Berlin, 
Koppen, as the first Grand Master, assisted 
by Stahl and several other men of letters, 
established a new Masonic sect, order, or 
rite — call it which you please — upon the 
old and almost extinct society of African 
Builders, whose name they preserved and 
whose system they extended and perfected, 
but whose character they entirely changed, 
by such important modifications as gave to 
the new Institution an original condition. 
They formed a code of statutes in conformity 
with the views of the king, and which were 
therefore very different from those which 
regulated the other Masonic bodies of the 
same period. They commenced with the 
declaration that the principles which 
should govern them were to fear God, to 
honor the king, to be prudent and discreet, 
and to exercise universal tolerance towards 
all other Masonic sects, but to affiliate with 
none. Hence, when the Baron Hund, the 
author and chief director of the widely 
spread Rite of Strict Observance, whose in- 
fluence had extended over so many con- 
tending sects of German and French Ma- 
sonry, sought to establish a union with the 
growing Order of African Architects, they 
peremptorily declined all his solicitations. 
As long as the Order existed, it remained 
independent of and unconnected with every 
other. In fact, it carried its opposition to 
any mingling with rival rites to such an ex- 
tent that the Duke Ferdinand of Brunswick, 
when an applicant for admission into its 
fold, was rejected simply because he had 
formerly taken an active part in the con- 
tentions of several of the Masonic sects. 

The Order of African Architects made 
the history of Freemasonry its peculiar 
study. Its members were occupied with 
profound researches into the nature and de- 
sign of the Ancient Mysteries, in which they 
found, as they supposed, the origin of our 
Institution, and investigated the character 
of all the secret societies which were in any 
way assimilated to Freemasonry. They 
also diligently cultivated the sciences, and 
especially mathematics. At their meetings 
they read essays on these various subjects, 
and the members communicated to each 
other the results of their investigations. 
They published many important documents 
on the subjects which they had discussed, 
some of which are still extant, and have 
afforded literary aid of great value to sub- 
sequent Masonic writers. 

Every year, during the life of King Fred- 
erick, the Order bestowed a medal of the 



40 



AFRICAN 



AFRICAN 



value of fifty ducats on the writer of the 
best essay on the history of Masonry. 

The receptions were always gratuitous, 
notwithstanding which the Chapters always 
relieved such members as became indigent 
and in need of assistance. 

The meetings were always of a scientific 
or literary character, and in some of the 
Chapters the proceedings were conducted in 
the Latin language — a sufficient evidence 
of the educated attainments of the members. 

In their receptions of candidates they were 
exceedingly rigorous, respecting neither 
wealth nor rank nor political influence if 
moral and intellectual qualifications were 
wanting, an example of which has already 
been given in the rejection of the Duke of 
Brunswick alluded to above. 

In their ceremonies they were very simple, 
making no use of aprons, collars, or other 
decorations. They looked more to the 
spirit and intent of Masonry than to its 
outward form. 

Their epithet of "Africans" they de- 
rived from the fact that in their studies of 
Masonic history they commenced with 
Egypt, in the mysteries of whose priest- 
hood they believed that they had found 
the origin of the modern Institution. 
Hence one of their most popular works 
was the " Crata Repoa ; or Initiations in 
the Ancient Mysteries of the Egyptian 
Priests," written by their founder and 
Grand Master, the Counsellor Charles Fred- 
erick Koppen ; a work which, published 
first at Berlin in the year 1770, passed 
through many editions and was subse- 
quently translated into French, and was 
deemed of so much importance as to be ed- 
ited by Ragon as late as the year 1821. It 
was a standard authority among the African 
Architects. 

Frederick the Great was very liberal to 
this society, which, indeed, may well be 
considered as the offspring of his genius. 
A year after its organization he caused a 
splendid building to be erected for its sole 
use in Silesia, under the special superin- 
tendence of his architect, the Herr Meil. 
He endowed it with sufficient funds for the 
establishment of a library, a museum of 
natural history, and a chemical laboratory, 
and supplied it with furniture in a style of 
elegance that was worthy of the king and 
the Order. In this library was amassed, 
by the efforts of the members and the con- 
tributions of friends, among whom the 
most conspicuous was the Prince de Lich- 
tenstein, of Vienna, a large collection of 
manuscripts and rare works on Masonry 
and the kindred sciences, which no other 
Masonic society could equal in value. 

While its royal protector lived the Order 
was prosperous and of course popular, for 



prosperity and popularity go together in 
Masonry, as in all other mundane affairs. 
But Frederick died in the year 1786, nine- 
teen years after the first establishment of 
the society, and in the following year the 
Order of African Architects ceased to exist, 
having not quite completed its second de- 
cade. A Lodge, or, rather, Chapter, it is 
true, is said to have continued to meet in 
Berlin until the year 1806, but it exercised 
no Masonic influence, and must, in all pro- 
bability, have greatly deteriorated from the 
character of the original foundation. 

Such is the history of an institution 
which, in its incipiency, gave every promise 
of exerting a most wholesome influence on 
the Masonic Order, and which, if it had 
lasted to the present day, and had been 
always controlled by intellectual leaders 
like those who directed its early days, must 
have contributed most powerfully and suc- 
cessfully to the elevation of Freemasonry 
throughout the world. 

Of the esoteric or internal organization 
of such a society, some account, however- 
meagre, cannot fail to be interesting to the 
Masonic student. 

G'adicke, in the Preimaurer - Lexicon, 
quotes from a ritual of the Order — that, 
namely, which was founded in 1756, and to 
which the more recent Order of Frederick 
succeeded — the following legendary account 
of its origin, a legend certainly more curious 
than authentic : 

" When the number of builders in the 
East was greatly reduced by the continued 
prevalence of wars, they resolved to travel 
into Europe, and there to form new estab- 
lishments for themselves. Many of them 
came into England with Prince Edward, 
the sou of Henry III., and were soon after- 
wards summoned from that kingdom into 
Scotland by the Lord Stuart. Their estab- 
lishment in Prussia occurred about the 
Masonic year 2307. They were endowed 
with lands, and received, besides, the privi- 
lege of retaining the ancient usages of the 
brotherhood which they had brought with 
them, subject to the very proper restriction 
that in all other respects they should con- 
form to the ordinary laws and customs of 
the country in which they happened to re- 
side. Gradually they obtained the protec- 
tion of several monarchs : in Sweden, that 
of King Ing, about the year 1125 ; in Eng- 
land, of Richard the lion-hearted, about 
1190 ; in Ireland, of Henry II., the father 
of Richard, in ll80; and finally, in Scot- 
land, of Alexander III., who was contem- 
porary with St. Louis, about the year 
1284." 

This legend could not, however, have 
been admitted as veracious by the founders 
of the second Order of African Architects. 



AFRICAN 



AGAP.3E 



41 



whose history has been the subject of the 
present article. They could have looked 
upon it only as a symbolical adumbration 
of the historic truth that Masonry came 
originally from Egypt and the East, and 
was gradually, and often by fortuitous cir- 
cumstances, — among which the Crusades 
played an important part, — extended and 
ramified into the various countries of 
Europe. 

As the Order of African Architects pro- 
fessed itself to be a Masonic organization, 
all its instructions were of course based 
upon the three fundamental degrees of 
Ancient Craft Masonry. The degrees of 
the Rite, for such it is clearly entitled to be 
called, were eleven in number, divided into 
two classes, designated as " Temples." The 
first temple consisted simply of the three 
degrees of Ancient Craft Masonry, but the 
instructions in these three degrees were far 
more extensive and historical than in any 
other Rite, and were intended to prepare 
the initiate for the profounder investiga- 
tions into Masonic history which occupied 
the higher degrees. It was not, indeed, 
until the candidate had arrived at the 
seventh degree that the veil of mystery as 
to the real design of the institution was re- 
moved. Until he became the possessor of 
that degree, he did not reap the full ad- 
vantage of the researches of the Order. 
The degrees were named and classified as 
follows : 

FIRST TEMPLE. 

1. Apprentice. 

2. Fellow Craft. 

3. Master Mason. 

SECOND TEMPLE. 

4. Architect, or Apprentice of Egyptian 
secrets. 

5. Initiate into Egyptian secrets. 

6. Cosmopolitan Brother. 

7. Christian Philosopher. 

8. Master of Egyptian secrets. 

9. Squire of the Order. 

10. Soldier of the Order. 

11. Knight of the Order. 

The last three were called superior de- 
grees, and were conferred only as a second 
or higher class, with great discrimination, 
upon those who had proved their worthi- 
ness of promotion. 

The assemblies of the brethren were 
called Chapters. The central or superin- 
tending power was styled a Grand Chapter, 
and it was governed by the following twelve 
officers : 

1. Grand Master. 

2. Deputy Grand Master. 

3. Senior Grand Warden. 

F 



4. Junior Grand Warden. 

5. Drapier. 

6. Almoner. 

7. Tricoplerius, or Treasurer. 

8. Graphiarius, or Secretary. 

9. Seneschal. 

10. Standard Bearer. 

11. Marshal. 

12. Conductor. 

The African Architects were not the only 
society which in the eighteenth century 
sought to rescue Masonry from the impure 
hands of the charlatans into which it had 
well-nigh fallen. 

African Brother. One of the de- 
grees of the Rite of the Clerks of Strict 
Observance. 

African Brothers. One of the 
titles given to the African Architects, which 
see. 

African Builders. See African 
Architects. 

African Lodges. See Negro Lodges. 

Agapse. The agapae, or love-feasts, 
were banquets held during the first three 
centuries in the Christian Church. They 
were called " love-feasts," because, after par- 
taking of the Sacrament, they met, both rich 
and poor, at a common feast — the former 
furnishing the provisions, and the latter, 
who had nothing, being relieved and re- 
freshed by their more opulent brethren. 
Tertullian {Apologia, cap. xxxix.,) thus 
describes these banquets : " We do not sit 
down before we have first offered up prayers 
to God ; we eat and drink only to satisfy 
hunger and thirst, remembering still that 
we are to worship God by night : we dis- 
course as in the presence of God, knowing 
that He hears us : then, after water to wash 
our hands, and lights brought in, every one 
is moved to sing some hymn to God, either 
out of the Scripture, or, as he is able, of his 
own composing. Prayer again concludes 
our feast, and we depart, not to fight and 
quarrel, or to abuse those we meet, but to 
pursue the same care of modesty and chas- 
tity, as men that have fed at a supper of 
philosophy and discipline, rather than a 
corporeal feast." 

Dr. August Kestner, Professor of The- 
ology, published in Vienna, in 1819, a 
work in which he maintains that the agapae, 
established at Rome by St. Clement, in the 
reign of Domitian, were mysteries which 
partook of a Masonic, symbolic, and reli- 
gious character. 

In the Rosicrucian degrees of Masonry 
we find an imitation of these love-feasts of 
the primitive Christians ; and the cere- 
monies of the banquet in the degree of 
Rose Croix of the Ancient and Accepted 
Rite, especially as practised by French 



42 



AGATE 



AGE 



Chapters, are arranged with reference to 
the ancient agapse. Reghellini, indeed, 
finds an analogy between the table-lodges 
of modern Masonry and these love-feasts of 
the primitive Christians. 

Agate. A stone varying in color, but 
of great hardness, being a variety of the 
flint. The agate, in Hebrew •QJJf , SHeBO, 
was the centre stone of the third row in 
the breastplate of the high-priest, and on it 
was engraved the name of the tribe of 
Naphtali. Agates often contain representa- 
tions of leaves, mosses, etc., depicted by 
the hand of nature. Some of the represen- 
tations on these are exceedingly singular. 
Thus, on one side of one in the possession 
of Velchius was a half moon, and on the 
other a star. Kircher mentions one which 
had a representation of an armed heroine ; 
another, in the church of St. Mark in 
Venice, which had a representation of a 
king's head, crowned; and a third which 
contained the letters I. N. R. I. In the 
collections of .antiquaries are also to be 
found many gems of agate on which mys- 
tical inscriptions have been engraved, the 
significations of which are, for the most 
part, no longer understood. 

Agate, Stone of. Among the Ma- 
sonic traditions is one which asserts that 
the stone of foundation was formed of agate. 
This, like everything connected with the 
legend of the stone, is to be mystically in- 
terpreted. In this view, agate is a symbol 
of strength and beauty, a symbolism derived 
from the peculiar character of the agate, 
which is distinguished for its compact for- 
mation and the ornamental character of its 
surface. See Stone of Foundation. 

Age, Lawful. One of the qualifica- 
tions for candidates is that they shall be of 
" lawful age." What that age must be is 
not settled by any universal law or land- 
mark of the Order. The Ancient Regula- 
tions do not express any determinate num- 
ber of years at the expiration of which a 
candidate becomes legally entitled to apply 
for admission. The language used is, that 
he must be of " mature and discreet age." 
But the usage of the Craft has differed in 
various countries as to the construction of 
the time when this period of maturity and 
discretion is supposed to have arrived. The 
sixth of the Regulations, adopted in 1663, 
prescribes that " no person shall be accepted 
unless he be twenty-one years old or more ; " 
but the subsequent Regulations are less ex- 
plicit. At Frankfort-on-the-Main, the 
age required is twenty ; in the Lodges of 
Switzerland, it has been fixed at twenty- 
one. The Grand Lodge of Hanover pre- 
scribes the age of twenty-five, but permits 
the son of a Mason to be admitted at eigh- 
teen. The Grand Lodge of Hamburg de- 



crees that the lawful age for initiation shall 
be that which in any country has been 
determined by the laws of the land to be 
the age of majority. The Grand Orient of 
France requires the candidate to be twenty- 
one, unless he be the son of a Mason who 
has performed some important service to 
the Order, or unless he be a young man 
who has served six months in the army, 
when the initiation may take place at 
the age of eighteen. In Prussia the re- 
quired age is twenty- five. In England 
it is twenty-one, except in cases where 
a dispensation has been granted for an ear- 
lier age by the Grand or Provincial Grand 
Master. In Ireland the age must be twenty- 
one, except in cases of dispensation granted 
by the Grand Master or Grand Lodge. In 
the United States, the usage is general 
that the candidate shall not be less than 
twenty-one years of age at the time of his 
initiation, and no dispensation can issue 
for conferring the degrees at an earlier 
period. 

Age, Masonic, In all of the Masonic 
Rites except the York, a mystical age is 
appropriated to each degree, and the ini- 
tiate who has received the degree is said to 
be of such or such an age. Thus, the age 
of an Entered Apprentice is said to be three 
years ; that of a Fellow Craft, five ; and that 
of a Master Mason, seven. These ages are 
not arbitrarily selected, but have a refer- 
ence to the mystical value of numbers and 
their relation to the different degrees. 
Thus, three is the symbol of peace and con- 
cord, and has been called in the Pythago- 
rean system the number of perfect har- 
mony, and is appropriated to that degree, 
which is the initiation into an Order whose 
fundamental principles are harmony and 
brotherly love. Five is the symbol of active 
life, the union of the female principle two 
and the male principle three, and refers in 
this way to the active duties of man as a 
denizen of the world, which constitutes the 
symbolism of the Fellow Craft's degree; 
and seven, as a venerable and perfect num- 
ber, is symbolic of that perfection which is 
supposed to be attained in the Master's de- 
gree. In a way similar to this, all the ages 
of the other degrees are symbolically and 
mystically explained. It has already been 
said that this system does not prevail in 
the York Rite. It is uncertain whether it 
ever did and has been lost, or whether it is 
a modern innovation on the symbolism of 
Masonry invented for the later Rites. Some- 
thing like it, however, is to be found in 
the battery, which still exists in the York 
Rite, and which, like the Masonic age, is 
varied in the different degrees. See BaU 
tery. 

The Masonic ages are — and it will thus 



AGLxY 



AGRIPPA 



43 



be seen that they are all mystic numbers — 
3, 5, 7, 9, 15, 27, 63, 81. 

Agla. One of the cabalistic names of 
God, which is composed of the initials 
of the words of the following sentence: 
MIX chyb "QJ 7\r\x,AtahGiborLolamAdonai, 
" thou art mighty forever, O Lord." This 
name the Kabbalists arranged seven times 
in the centre and the six points of two 
interlacing triangles, which figure they 
called the Shield of David, and they used it 
as a talisman, believing that it would cure 
wounds, extinguish fires, and perform other 
wonders. See Shield of David. 

Agnostus, Irenseus. This is sup- 
posed by Kloss, (Bibliog., No. 2497,) to have 
been a nom de plume of Gotthardus Arthu- 
sius, a co-rector in the Gymnasium of 
Frankfort-on-the-Main, and a writer of 
some local eelebrity in the beginning of the 
seventeenth century. (See Arthusius.) Under 
this assumed name of Irenaeus Agnostus, 
he published, between the years 1617 and 
1620, many works on the subject of the 
Rosicrucian Fraternity, which John Val- 
entine Andrea had about that time estab- 
lished in Germany. Among those works 
were the Fortalicium Scientice, 1617 ; Cly- 
peum Veritatis, 1618 ; Speculum Constantice, 
1618 ; Fons Gratice, 1616 ; Frater non 
Frater, 1619 ; Thesaurus Fidei, 1619 ; 
Portus Tranquillitatis, 1620, and several 
others of a similar character and equally 
quaint title. 

Agnus Dei. The Agnus Dei, Lamb 
of God, also called the Paschal Lamb, or 
the Lamb offered in the paschal sacrifice, is 
one of the jewels of a Commandery of 
Knights Templars in America, and is worn 
by the Generalissimo. 

The lamb is one of the earliest symbols 
of Christ in the iconography of the Church, 
and as such was a representation of the 
Saviour, derived from that expression of 
St. John the Baptist (John i. 28,) who, on 
beholding Christ, exclaimed, " Behold the 
Lamb of God." " Christ," says Didron, 
[Christ. Iconog.,i. 318,) " shedding his blood 
for our redemption, is the Lamb slain by 
the children of Israel, and with the blood 
of which the houses to be preserved from 
the wrath of God were marked with the 
celestial tau. The Paschal Lamb eaten by 
the Israelites on the night preceding their 
departure from Egypt is the type of that 
other divine Lamb of whom Christians are 
to partake at Easter, in order thereby to 
free themselves from the bondage in which 
they are held by vice." 

The earliest representation that is found 
in Didron of the Agnus Dei is of the sixth 
century, and consists of a lamb supporting 
in his right foot a cross. In the eleventh 
century we find a banneret attached to this 



cross, and the lamb is then said to support 
" the banner of the resurrection." This is 
the modern form in which the Agnus Dei 
is represented. 

Agrippa, Henry Cornelius. 
Henry Cornelius Agrippa, who was distin- 
guished as one of the greatest of occult 
philosophers, was born in the city of 
Cologne, on the 14th of September, 1486. 
He was descended from a noble family, and 
was personally remarkable for his varied 
talents and extensive genius. In early 
youth, he acted as the secretary of the Empe- 
ror Maximilian, and subsequently served in 
the army of the same monarch in Italy, 
where he received the honor of knighthood 
for his gallant conduct in the field. He also 
devoted himself to the study of law and 
physic, and received from the university 
the degree of doctorate in each of those 
faculties. Of his literary attainments, he 
gives an ample description in one of his 
epistles, in which he says : 

"I am tolerably well skilled in eight 
languages, and so completely a master of 
six, that I not only understand and speak 
them, but can even make an elegant oration, 
or dictate and translate in them. I have 
also a pretty extensive knowledge in some 
abstruse studies, and a general acquaintance 
with the whole circle of sciences." 

There is some vanity in this, but it must 
be confessed that there was much learn- 
ing to excuse the weakness. The temper 
of Agrippa was variable and irascible, 
and his disposition bold and independent. 
Hence his pen was continually giving 
offence, and he was repeatedly engaged in 
difficulties with his contemporaries, and 
more especially with the priests, who per- 
secuted him with unrelenting rigor. He 
travelled much, and visited France, Spain, 
Italy, and England — sometimes engaged 
in the delivery of philosophical lectures, 
sometimes in public employments, and 
sometimes in the profession of arms. 

In 1509 he delivered lectures on Eeuch- 
lin's treatise, De Verbo Mirifieo, which in- 
volved him in a controversy with the Fran- 
ciscans ; and he wrote a work on the Excel- 
lence of Women, which also gave offence to 
the ecclesiastics, in consequence of which 
he was obliged to pass over into England, 
where he wrote a commentary on St. Paul's 
Epistles. He afterwards returned to Co- 
logne, where he delivered lectures on di- 
vinity. In 1515, we find him reading lec- 
tures on Mercurius Trismegistus ; but his ill 
fortune followed him, and he soon left that 
city, his departure being, according to his 
biographer, rather like a flight than a re- 
treat. 

In 1518 he was at Metz, where he was for 
some time employed as a syndic and coun- 



44 



AGRIPPA 



AGRIPPA 



seller ; but, having refuted a popular notion, 
that St. Anne had three husbands, and hav- 
ing dared to defend an old woman who had 
been accused of witchcraft, his old enemies, 
the monks, once more renewed their ill 
offices, and he was compelled to leave the 
city of Metz, bequeathing to it, as his re- 
venge, the character of being the step- 
mother of all useful learning and virtue. 
Thence he retired to Cologne in 1520, and 
to Geneva in 1521, where poverty seems to 
have pressed hardly upon him. 

In 1524 he was at Lyons, in France, 
where Francis I. bestowed a pension upon 
him, and appointed him physician to the 
king's mother ; an office, however, which he 
lost in 1525, in consequence of twice giving 
offence to his royal mistress. First, be- 
cause he expressed his dislike at being em- 
ployed by her in astrological calculations 
concerning the affairs of France, an em- 
ployment which he deemed derogatory to a 
queen's physician ; and next, because, when 
he did make those calculations, he inter- 
preted the stars unfavorably for the king's 
enterprises. Agrippa was not of a temper 
to brook this dismissal with equanimity, 
and accordingly we find him, in one of his 
letters written at this time, denouncing the 
queen mother for a most atrocious and per- 
fidious sort of Jezebel — pro atrocissima et 
perfida quadam Jezabela. 

In 1528 he repaired to Antwerp, and the 
year after received from Margaret of Aus- 
tria, Governess of the low countries, the 
appointment of historiographer to the em- 
peror. The History of the Government of 
Charles V. was his only contribution to the 
duties of this office. Soon after Margaret 
died, and Agrippa again came into collision 
with his old ecclesiastical persecutors, 
whose resentment was greatly excited by his 
treatise On the Vanity of the Sciences, which 
he published in 1530, and another work 
soon after, written On the Occult Philosophy. 
His pension was discontinued, and in 1531 
he was incarcerated in the prison at Brus- 
sels. From this he was, however, soon 
liberated, and after a few more adventures, 
he finally retired to Grenoble, in France, 
where he died in 1535 ; some writers say 
in abject poverty, and in the public hospi- 
tal, but this has been denied by Gabriel 
Naude. 

The treatise on occult philosophy is the 
most important of the works of Agrippa, 
and which has given to him the false repu- 
tation of being a hermetic adept and a ma- 
gician. Thus, Paulus Jovius says, that he 
was always accompanied by a devil, in the 
shape of a black dog, wearing a collar con- 
taining some necromantic inscription, and 
that when he was about to die he released 
the dog with an imprecation, after which 



the animal fled to the river Soane, into 
which he leaped, and was never heard of 
more. Martin del Rio says that when 
Agrippa travelled, he used to pay his score 
at the inns in money which at the time 
appeared to be good, but in a few days 
turned out to be pieces of horn or shell ; a 
tale which reminds us of one of the stories 
in the Arabian Nights. The same author 
retails another apocryphal anecdote about 
a student who, during Agrippa's temporary 
absence, was strangled in the magician's 
library by an irate demon, and into whose 
dead body Agrippa, on his return, caused 
the devil to enter, and walk several times 
across the public square at Louvain, and 
finally to drop dead, whereby the death 
appeared to be a natural one, and suspicion 
was thus averted from Agrippa. The truth 
is, however, that the treatise on occult 
philosophy was of so abstruse and mystical 
a character, that the author found it neces- 
sary to write a key to it, which he reserved 
for his most intimate friends, and in which 
he explained its esoteric meaning. 

Masonic historians have very generally 
attempted to connect Agrippa with that 
Institution, or at least with cognate mystical 
societies. Thus, G'adicke {Freimaurer- Lexi- 
con) says : " A society for the cultivation of 
the secret sciences, which he founded at 
Paris, and which extended through Ger- 
many, England, France, and Italy, was the 
first ever established by a learned man, and 
was the pattern and parent of all subse- 
quent similar societies." 

Lenning [Encyc. der Freimaurerei) also 
states that "It is reported that Agrippa 
established in Paris a secret society for the 
practice of the abstruse sciences, which be- 
came the basis of the many mystical asso- 
ciations which have been since originated." 

But a writer in the Monthly Review (Lon- 
don, vol. xxv., anno 1798, p. 304,) is still 
more explicit on this subject. His language 
is as follows : " In the year 1510 Henry 
Cornelius Agrippa came to London, and, 
as appears by his correspondence, [Opus- 
cula, t. ii., p. 1073, etc.,) he founded a secret 
society for alchemical purposes, similar to 
one which he had previously instituted at 
Paris, in concert with Landolfo, Brixianus, 
Xanthus, and other students at that uni- 
versity. The . members of these societies 
did agree on private signs of recognition; 
and they founded, in various parts of Eu- 
rope, corresponding associations for the 
prosecution of the occult sciences. This 
practice of initiation, or secret incorpora- 
tion, thus and then first introduced, has 
been handed down to our own times; and 
hence apparently the mysterious Eleusinian 
confederacies now known as the Lodges of 
Freemasonry." 



AGRIPPA 



AHABATH 



45 



In 1856 there was published in London a 
Life of Cornelius Agrippa von Nettesheim, 
Doctor and Knight, commonly known as a 
Magician. By Henry Morley. This is a 
curious and trustworthy work, and con- 
tains a good summary of Agrippa, and in- 
teresting accounts of the times in which 
he lived. 

As Agrippa has, whether justly or not, 
been thrown into a connection with Freema- 
sonry, a brief view of his occult philosophy 
may not be uninteresting. But it must be 
always borne in mind, that this philosophy 
was what he called it, u occulta philosophia," 

— occult, hidden ; containing, like all the 
science of the alchemists, more in its inmost 
recesses than appears on its surface, and 
that he himself, aware of its esoteric char- 
acter, had written a key, by which his in- 
timate friends might be able to interpret its 
concealed meaning and enjoy its fruits. 
Kagon (Orthod. Mac., ch. xxviii.,) gives a 
resume of the doctrines, from which the fol- 
lowing is condensed : < 

Agrippa said that there were three worlds 

— the elementary, the celestial, and the intel- 
lectual, — each subordinate to the one above 
it. It is possible to pass from the knowl- 
edge of one world to that of another, and 
even to the archetype itself. It is this scale 
of ascent that constitutes what is called 
Magism, a profound contemplation, em- 
bracing nature, quality, substance, virtues, 
similitudes, differences, the art of uniting, 
separating, and compounding — in short, 
the entire operations of the universe. It is 
a sacred art, which must not be divulged, 
and to whose reality and certainty the uni- 
versal connection of all things testifies. 

There are abstruse doctrines on the ele- 
ments, of which each performed a particu- 
lar function. Fire, isolated from all matter, 
manifests upon it, however, its presence 
and action ; earth is the support of the ele- 
ments and the reservoir of the celestial in- 
fluences ; water is the germ of all animals ; 
and air is a vital spirit, which penetrates 
all beings, and gives them consistency and 
life. 

There is a sublime, secret, and necessary 
cause which leads to truth. 

The world, the heavens, and the stars 
have souls, which are in affinity with our 
own. 

The world lives, and has its organs and 
its senses. This is the microcosm. 

Imprecations are of efficacy in attaching 
themselves to beings, and in modifying 
them. 

Names have a potential quality. Magic 
has its language, which language is an 
image of signatures, and hence the effect 
of invocations, evocations, adjurations, con- 
jurations, and other formulae. 



Numbers are the first cause of the con- 
nection of things. To each number is 
attached a peculiar property — thus : Unity 
is the beginning and end of all things, but 
has no beginning nor end itself. God is 
the monad. The binary is a bad number. 
The ternary is the soul of the world. The 
quaternary is the basis of all numbers. The 
quinary is a powerful number ; it is effica- 
cious against poisons and evil spirits. The 
decade, or denary, is the completion of all 
things. The intelligence of God is incor- 
ruptible, eternal, present everywhere, influ- 
encing everything. 

The human spirit is corporeal, but its 
substance is very subtle, and readily unites 
with the universal spirit, the soul of the 
world, which is in us. 

This is some part of the occult philosophy 
of Agrippa, who, however, has said, in ref- 
erence to abstruse theories, almost, if not 
altogether, unintelligible, like these, that 
all that the books undertake to teach on 
the subjects of magic, astrology, and alchemy 
are false and deceptive, if they are under- 
stood in the letter ; but that to appreciate 
them, to draw any good out of them, we 
must seek the mystic sense in which they 
are enveloped ; a doctrine which applies to 
Freemasonry, as well as to the hermetic 
philosophy, and the truth of which is now 
universally admitted by the learned. The 
Freemason who expects to find in the ab- 
struse writings of Agrippa anything directly 
referring to his own Institution will be 
greatly disappointed; but if he looks in 
the pages of that profound thinker for 
lessons of philosophy and ethics, which 
have a common origin with those that are 
taught in the Masonic system, his labor 
will not have been in vain, and he will be 
disposed to place the wise Cornelius in the 
same category with Pythagoras, and many 
other philosophers of the olden time, whom 
the Craft have delighted to call their ancient 
brethren, because, without being Free- 
masons in outward form and ceremony, 
they have always taught true Masonic doc- 
trine. It is not, perhaps, inappropriate to 
give to such unaffiliated teachers of the 
true Masonic doctrine the title of "Un- 
initiated Freemasons." 

Ahabatli Olani. Two Hebrew words 
signifying eternal love. The name of a 
prayer which was used by the Jews dispersed 
over the whole Roman Empire during the 
times of Christ. It was inserted by Der- 
mott in his Ahiman Rezon, and copied into 
several others, with the title of "A Prayer 
repeated in the Royal Arch Lodge at Jeru- 
salem." The prayer was most probably 
adopted by Derruott, and the fictitious title 
given to it of a " Royal Arch Prayer " in 
consequence of the allusion in it to the 



46 



AHIAH 



AHIMAN 



" holy, great, mighty, and terrible name of 
God/' 

Aliiali. So spelled in the common ver- 
sion of the Bible, (1 Kings iv. 3,) but, ac- 
cording to the Hebrew orthography, the word 
should be spelled and pronounced Achiah. 
He and Elihoreph (or Elichoreph) were the 
sopherim, scribes or secretaries of King 
Solomon. In the ritual of the 7th degree 
of the Ancient and Accepted Rite, accord- 
ing to the modern American ritual, these 
personages are represented by the two 
Wardens. 

Ahiman I&ezon. The title given to 
their Book of Constitutions by that schism 
from the Grand Lodge of England which 
took place about the middle of the last cen- 
tury, and which was known as the " Ancient 
Masons," in contradistinction to the legiti- 
mate Grand Lodge and its adherents, who 
were called the "Moderns," and whose 
code of laws was contained in Anderson's 
work known as the Book of Constitutions. 
The title is derived from three Hebrew 
words, D*nN> ahim, "brothers;" j""OD> 
manah, "to appoint," or "to select," (in 
the sense of being placed in a peculiar 
class, see Isaiah liii. 12 ;) and J2H, ratzon, 
" the will, pleasure, or meaning ; " and 
hence the combination of the three words 
in the title, Ahiman Rezon, signifies " the 
will of selected brethren " = the law of a 
class or society of men who are chosen or 
selected from the rest of the world as 
brethren. This is the etymology that I 
proposed many years ago, and I have seen 
no good reason since for abandoning it. 
Two other derivations, however, one ante- 
cedent and the other subsequent to this, 
have been suggested. Dr. Dalcho (Ahim. 
Rez. of South Carolina, p. 159, 2d ed.,) derives 
it from ahi, "a brother," manah, "to pre- 
pare," and rezon," secret;" so that, as he says, 
" Ahiman Rezon literally means the secrets 
of a prepared brother." But the best mean- 
ing of manah is that which conveys the 
idea of being placed in or appointed to a 
certain, exclusive class, as we find in Isaiah, 
(liii. 12,) " he was numbered (nimenah) with 
the transgressors," placed in that class, 
being taken out of every other order of 
men. And although rezon may come from 
ratzon, " a will or law," it can hardly be 
elicited by any rules of etymology out of 
the Chaldeeword raz, " a secret," the termi- 
nation in on being wanting ; and besides the 
book called the Ahiman Rezon does not 
contain the secrets, but only the public 
laws of Masonry. The derivation of Dalcho 
seems therefore inadmissible. Not less so 
is that of Bro. W. S. Rockwell, who {Ahim. 
Rez. of Georgia, 1859, p. 3,) thinks the de- 
rivation may be found in the Hebrew, 
pDN, amun, "a builder" or "architect," 



and |H, rezon, as a noun, " prince," and 
as an adjective, "royal," and hence, Ahiman 
Rezon, according to this etymology, will 
signify the "royal builder," or, symboli- 
cally, the "Freemason." But to derive 
ahiman from amun, or rather amon, which 
is the masoretic pronunciation, is to place 
all known laws of etymology at defiance. 
Rockwell himself, however, furnishes the 
best argument against his strained deriva- 
tion, when he admits that its correctness 
will depend on the antiquity of the phrase, 
which he acknowledges that he doubts. 
In this, he is right. The phrase is alto- 
gether a modern one, and has Dermott, the 
author of the first work, bearing the title 
for its inventor. Rockwell's conjectural 
derivation is, therefore, for this reason, still 
more inadmissible than Dalcho's. 

But the history of the origin of the book 
is more important and more interesting 
than the history of the derivation of its 
title. 

The close of the first quarter of the 
eighteenth century found the Masons of the 
south of England congregated under the 
authority of a governing body at London, 
whose title was the Grand Lodge of Free 
and Accepted Masons of England. But 
from causes, upon which it is here unneces- 
sary to dwell, a schism soon afterwards took 
place, and a portion of the brethren, having 
seceded from the main body organized an 
independent Grand Lodge. This they 
called the Grand Lodge of Ancient York 
Masons, and stigmatized the members of 
the original body as " Moderns," by way of 
insinuating that they themselves were of 
the primitive or original stock, and that 
their opponents were innovators of a later 
birth. The former of these contending 
bodies, the Grand Lodge of England, had, 
in the year 1722, caused Dr. James An- 
derson to collect and compile all the 
statutes and regulations by which the Fra- 
ternity had in former times been governed ; 
and these, after having been submitted 
to due revision, were published in 1723, 
by Anderson, with the title of The Con- 
stitutions of the Freemasons. This work, 
of which several other editions subsequently 
appeared, has always been called the Book 
of Constitutions," and contains the foun- 
dations of the written law by which the 
Grand Lodge of England and the Lodges 
deriving from it, both in that country and 
in America, are governed. But when the 
Ancient York Masons established their 
schismatic Grand Lodge, they found it 
necessary, also, to have a Book of Constitu- 
tions ; and accordingly, Laurence Dermott, 
who was at one time their Grand Secretary, 
and afterwards their Deputy Grand Master, 
compiled such a work, the first edition of 



AHIMAN 



AHIMAN 



47 



which was published by James Bedford, at 
London, in 1756, with the following title : 
u Ahiman Rezon : or a Help to a Brother ; 
showing the Excellency of Secrecy, and the 
first cause or motive of the Institution of 
Masonry ; the Principles of the Craft ; and 
the Benefits from a strict Observance there- 
of, etc., etc. ; also the Old and New Regula- 
tions, etc. To which is added the greatest 
collection of Masons' Songs, etc. By Bro. 
Laurence Dermott, Secretary." 8vo, 209 pp. 

A second edition was published in 1764, 
with this title : "Ahiman Rezon : or a Help 
to all that are or would be Free and Ac- 
cepted Masons; containing the Quintes- 
sence of all that has been published on the 
Subject of Freemasonry, with many Addi- 
tions, which renders this Work more use- 
ful than any other Book of Constitutions 
now extant. By Lau. Dermott, Secretary." 
London, 1764. 8vo, 224 pp. 

A third edition was published in 1778, 
with the following title: "Ahiman Rezon : 
or a Help to all that are or would be Free 
and Accepted Masons, (with many Addi- 
tions. ) By Lau. Dermott, D.G.M. Printed 
for James Jones, Grand Secretary; and 
Sold by Peter Shatwell, in the Strand. 
London, 1778." 8vo, 232 pp. 

Five other editions were published : the 
4th, whose date is unknown to me, but it 
must have been in 1779 ; the 5th in 1780 ; 
the 6th in 1800 ; the 7th in 1807 ; and the 
8th in 1813. In this year, the Ancient 
Grand Lodge was dissolved by the union 
of the two Grand Lodges of England, and 
a new Book of Constitutions having been 
adopted for the united body, the Ahiman 
Rezon became useless, and no subsequent 
edition was ever published. 

The earlier editions of this work are 
among the rarest of Masonic publications. 
Hence they are highly prized by collectors, 
and I esteem myself fortunate in being the 
possessor of exemplars of the second, third, 
and seventh editions. 

In the year 1855, Mr. Leon Hyneman, 
of Philadelphia, who was engaged in a re- 
print of old standard Masonic works, (an 
enterprise which should have received bet- 
ter patronage than it did,) republished the 
second edition, with a few explanatory 
notes. 

As this book contains those principles of 
Masonic law by which, for three-fourths of 
a century, a large and intelligent portion 
of the Craft were governed; and as it is 
now becoming rare and, to the generality 
of readers, inaccessible, some brief review 
of its contents may not be uninteresting. 

The Preface or Address to the Reader, 
which is a long one, contains what pur- 
ports to be a history of Masonry, whose 
origin, under that name, Dermott places at 



the building of Solomon's Temple. This 
history, which after all is not worth much, 
includes some very caustic remarks on the 
revivers of Freemasonry in 1717, whose 
Grand Lodge he calls " a self-created as- 
sembly." 

There is next a "Phylacteria for such 
Gentlemen as may be inclined to become 
Freemasons." This article, which was not 
in the first edition, but appeared for the 
first time in the second, consists of direc- 
tions as to the method to be pursued by one 
who desires to be made a Freemason. This 
is followed by an account of what Dermott 
calls " Modern Masonry," that is, the sys- 
tem pursued by the original Grand Lodge 
of England, and of the differences existing 
between it and "Ancient Masonry," or the 
system of the seceders. He contends that 
there are material differences between the 
two systems ; that of the Ancients being 
universal, and that of the Moderns not; a 
Modern being able with safety to communi- 
cate all his secrets to an Ancient, while an 
Ancient cannot communicate his to a 
Modern ; a Modern being unable to enter an 
Ancient Lodge, while an Ancient can 
easily enter a Modern one ; all of which, in 
his opinion, show that the Ancients have 
secrets which are not in the possession of the 
Moderns. This, he considers, a convincing 
proof that the Modern Masons were innova- 
tors upon the established system, and had in- 
stituted their Lodges and framed their ritual 
without a sufficient knowledge of the arcana 
of the Craft. But the Modern Masons, with 
more semblance of truth, thought that the 
additional secrets of the Ancients were only 
innovations that they had made upon the 
true body of Masonry; and hence, they 
considered their ignorance of these newly 
invented secrets was the best evidence of 
their own superior antiquity. 

Dermott has next published the famous 
Leland MS., together with, the commen- 
taries of Locke. A copy of the resolutions 
adopted in 1772, by the Grand Lodges of 
Ireland and Scotland, in which they recog- 
nized the Grand Lodge of Ancients, con- 
cludes the preface or introduction, which 
in the third edition consists of 62 pages. 

The Ahiman Rezon proper, then, begins 
with 23 pages of an encomium on Masonry, 
and an explanation of its principles. Many 
a modern Masonic address is better written, 
and contains more important and instruc- 
tive matter than this prefatory discourse. 

On the 27th page we find "The Old 
Charges of the Free and Accepted Masons." 
These Charges were first printed in Ander- 
son's Constitutions, in 1723, and have always 
been considered of the highest value as 
Masonic law. Dermott's Charges are in- 
terpolated and much altered, being a copy 



48 



AHIMAN 



AHIMAN 



of those in Anderson's 1738 edition, and 
are therefore deemed of no authority. 

Fifty pages are next occupied with the 
"General Eegulations of the Free and 
Accepted Masons." These are borrowed 
from the second edition of Anderson, which 
edition has never been in great repute. But 
even here, Dermott's alterations and inno- 
vations are so considerable as to render this 
part of his work entirely untrustworthy as 
an exponent of Masonic law. 

The rest of the book, comprising more 
than a hundred pages, consists of " A Col- 
lection of Masonic Songs," of the poetical 
merits of which the less said the better for 
the literary reputation of the writers. 

Imperfect, however, as was this work, it 
for a long time constituted the statute book 
of the " Ancient Masons ;" and hence those 
Lodges in America which derived their 
authority from the Dermott or Ancient 
Grand Lodge of England, accepted its con- 
tents as a true exposition of Masonic law ; 
and several of their Grand Lodges caused 
similar works to be compiled for their own 
government, adopting the title of Ahiman 
Eezon, which thus became the peculiar 
designation of the volume which contained 
the fundamental law of the "Ancients," 
while the original title of Book of Con- 
stitutions continued to be retained by the 
" Moderns," to designate the volume used 
by them for the same purpose. 

Of the Ahiman Eezons compiled and 
published in America, the following are the 
principal. 

1. " Ahiman Eezon abridged and digested : 
as a help to all that are or would be Free and 
Accepted Masons, etc. Published by order 
of the Grand Lodge of Pennsylvania ; by 
William Smith, D.D." Philadelphia, 1783. 
A new Ahiman Eezon was published by 
the Grand Lodge of Pennsylvania in 1825. 

2. " Charges and Eegulations of the An- 
cient and Honorable Society of Free and 
Accepted Masons, extracted from the Ahi- 
man Eezon, etc. Published by the consent 
and direction of the Grand Lodge of Nova 
Scotia." Halifax, 1786. 

3. " The New Ahiman Eezon, containing 
the Laws and Constitution of Virginia, etc. 
By John K. Eeade, present Deputy Grand 
Master of Virginia, etc." Eichmond, 1791. 
Another edition was published in 1818, by 
James Henderson. 

4. "The Maryland Ahiman Eezon of 
Free and Accepted Masons, containing the 
History of Masonry from the establishment 
of the Grand Lodge to the present time ; 
with their Ancient Charges, Addresses, 
Prayers, Lectures, Prologues, Epilogues, 
Songs, etc., collected from the Old Eecords, 
Faithful Traditions and Lodge Books ; by 
G. Keating. Compiled by order of the 



Grand Lodge of Marvland." Baltimore, 
1797. 

5. "The Ahiman Eezon and Masonic 
Eitual, published by the order of the 
Grand Lodge of North Carolina and Ten- 
nessee." Newbern, N. C, 1805. 

6. " An Ahiman Eezon, for the use of 
the Grand Lodge of South Carolina, An- 
cient York Masons, and the Lodges under 
the Eegister and Masonic Jurisdiction 
thereof. Compiled and arranged with con- 
siderable additions, at the request of the 
Grand Lodge, and published by their au- 
thority. By Brother Frederick Dalcho, 
M. D., etc." Charleston, S. C, 1807. A 
second edition was published by the same 
author, in 1822, and a third, in 1852, by 
Dr. Albert G. Mackey. In this third edi- 
tion, the title was changed to that of " The 
Ahiman Eezon, or Book of Constitutions, 
etc." And the work was in a great measure 
expurgated of the peculiarities of Dermott, 
and made to conform more closely to the 
Andersonian Constitutions. A fourth edi- 
tion was published by the same editor, in 
1871, in which everything antagonistic to 
the original Book of Constitutions has been 
omitted. 

7. " The Freemason's Library and Gen- 
eral Ahiman Eezon : containing a delinea- 
tion of the true principles of Freemasonry, 
etc.; by Samuel Cole." Baltimore, 1817. 
8vo, 332 + 92 pp. There was a second edi- 
tion in 1826. 

8. " Ahiman Eezon : prepared under the 
direction of the Grand Lodge of Georgia ; 
by Wm. S. Eockwell, Grand Master of 
Masons of Georgia." Savannah, 1859. 
4to and 8vo, 404 pp. But neither this 
work nor the third and fourth editions of 
the Ahiman Eezon of South Carolina have 
any connection in principle or theory with 
the Ahiman Eezon of Dermott. They have 
borrowed the name from the "Ancient Ma- 
sons," but they derive all their law and 
their authorities from the "Moderns," or 
the legal Masons of the last century. 

9. "The General Ahiman Eezon and 
Freemason's Guide, by Daniel Sickles." 
New York, 1866. 8vo, pp. 408. This 
book, like Eockwell's, has no other connec- 
tion with the archetypal work of Dermott 
but the name. 

Many of the Grand Lodges of the United 
States having derived their existence and 
authority from the Dermott Grand Lodge, 
the influence of his Ahiman Eezon was for 
a long time exercised over the Lodges of 
this country ; and, indeed, it is only within 
a comparatively recent period, that the 
true principles of Masonic law, as ex- 
pounded in the first editions of Anderson's 
Constitutions, have been universally adopted 
amonji; American Masons. 



AHIMAX 



AHOLIAB 



49 



It must, however, be observed, in justice 
to Dermott, who has been rather too grossly 
abused by Mitchell and a few other writers, 
that the innovations upon the old laws of 
Masonry, which are to be found in the 
Ahiman Eezon, are for the most part not to 
be charged upon him, but upon Dr. Ander- 
son himself, who, for the first time, intro- 
duced them into the second edition of the 
Book of Constitutions, published in 1738. 
It i3 surprising, and accountable only on 
the ground of sheer carelessness on the part 
of the supervising committee, that the 
Grand Lodge should, in 1738, have ap- 
proved of these alterations made by Ander- 
son, and still more surprising that it was 
not until 1755 that a new or third edition 
of the Constitutions should have been pub- 
lished, in which these alterations of 1738 
were expunged, and the old regulations 
and the old language restored. But what- 
ever may have been the causes of this over- 
sight, it is not to be doubted that, at the 
time of the schism, the edition of the Book 
of Constitutions of 1738 was considered as 
the authorized exponent of Masonic law 
by the original or regular Grand Lodge of 
England, and was adopted, with but little 
change, by Dermott as the basis of his 
Ahiman Eezon. How much this edition of 
1738 differed from that of 1723, which is 
now considered the only true authority for 
ancient law, and how much it agreed with 
Dermott's Ahiman Eezon, will be evident 
from the following specimens of the first 
of the Old Charges, correctly taken from 
each of the three works : 

First of the Old Charges in the Book of 
Constitutions, edit., 1723. 

"A Mason is obliged by his tenure to obey 
the moral law ; and if he rightly understands 
the Art, he will never be a stupid Atheist, 
nor an irreligious libertine. But though in 
ancient times Masons were charged, in 
every country, to be of the religion of that 
country or nation, whatever it was, yet it 
is now thought more expedient only to 
oblige them to that religion in which all men 
agreed, leaving their particular opinions to 
themselves ; that is to be good men and true, 
or men of honor and honesty, by whatever 
denominations or persuasions they may be 
distinguished; whereby Masonry becomes 
the centre of union, and the means of con- 
ciliating true friendship among persons that 
must have remained at a perpetual dis- 
tance." 

First of the Old Charges in the Book of 
Constitutions, edit., 1738. 

"A Mason is obliged by his tenure to ob- 
serve the moral law, as a true Noachida ; 
and if he rightly understands the Craft, he 
will never be a stupid Atheist, nor an irre- 
ligious libertine, nor act against conscience. 
G 4 



" In ancient times, the Christian Masons 
were charged to comply with the Christian 
usages of each country where they travelled or 
worked. But Masonry being found in all no- 
iions,even of divers religions, they are now only 
charged to adhere to that religion in which 
all men agree, (leaving each brother to his 
own particular opinions ;) that is, to be good 
men and true, men of honor and honesty, 
by whatever names, religions, or persuasions 
they may be distinguished ; for they all 
agree in the three great articles of Noah 
enough to preserve the cement of the Lodge. 
Thus, Masonry is the centre of their union, 
and the happy means of conciliating per- 
sons that otherwise must have remained at 
a perpetual distance." 

First of the Old Charges in Dermott's 
Ahiman Eezon. 

"A Mason is obliged by his tenure to ob- 
serve the moral law, as a true Noachida ; 
and if he rightly understands the Craft, he 
will never be a stupid Atheist, nor an irre- 
ligious libertine, nor act against conscience. 

" In ancient times, the Christian Masons 
were charged to comply with the Christian 
usages of each country where they travelled 
or worked ; being found in all nations, even 
of divers religions. 

" They are generally charged to adhere to 
that religion in which all men agree, (leav- 
ing each brother to his own particular opi- 
nions;) that is, to be good men and true, 
men of honor and honesty, by whatever 
names, religions, or persuasions they may be 
distinguished; for they all agree in the three 
great articles of Xoah enough to preserve the 
cement of the Lodge. 

" Thus, Masonry is the centre of their 
union, and the happy means of conciliating 
persons that otherwise must have remained 
at a perpetual distance." 

The italics in the second and third ex- 
tracts will show what innovations Anderson 
made, in 1738, on the Charges as origin- 
ally published in 1723, and how closely 
Dermott followed him in adopting these in- 
novations. There is, in fact, much less dif- 
ference between the Ahiman Eezon of Der- 
mott, and Anderson's edition of the Book of 
Constitutions, printed in 1738, than there 
is between the latter and the first edition 
of the Constitutions, printed in 1723. But 
the great points of difference between the 
" Ancients " and the " Moderns," points, 
which kept them apart for so many years, 
are to be found in their work and ritual, 
for an account of which the reader is re- 
ferred to the article Ancients. 

Ahisiir. See Achishar. 

Alioliab. A skilful artificer of the 
tribe of Dan, who was appointed, together 
with Bezaleel, to construct the tabernacle 
in the wilderness and the ark of the cove- 



50 



AHRIMAN 



AID 



nant. He is referred to in the Koyal Arch de- 
gree of the English and American systems. 

Aliriman. The principle of evil in 
the system of Zoroaster, and as such op- 
posed to Ormuzd, the principle of good. 
He emanated, pure, from the primitive 
light, and was the second born — Ormuzd 
being the first ; but Ahriman, yielding to 
pride, ambition, and hatred of the first born, 
or principle of good, was condemned by the 
Eternal to dwell for 12,000 years in that part 
of space where no ray of light reaches, at 
the end of which time the contest between 
Light and Darkness, or Good and Evil, will 
terminate. See Zoroaster. 

Aichinalotarcli. The title given by 
the Jews to the Prince of the Captivity, or 
representative of the kings of Israel at 
Babylon. See Prince of the Captivity. 

Aid and Assistance. The duty of 
aiding and assisting, not only all worthy 
distressed Master Masons, but their widows 
and orphans also, "wheresoever dispersed 
over the face of the globe," is one of the 
most important obligations that is imposed 
upon every brother of the " mystic tie " by 
the whole scope and tenor of the Masonic 
Institution. The regulations for the exer- 
cise of this duty are tew, but rational. In 
the first place, a Master Mason who is in 
distress has a greater claim, under equal 
circumstances, to the aid and assistance of 
his brother, than one who, being in the 
Order, has not attained that degree, or who 
is altogether a profane. This is strictly in 
accordance with the natural instincts of the 
human heart, which will always prefer a 
friend to a stranger, or, as it is rather ener- 
getically expressed in the language of Long 
Tom Coffin, " a messmate before a shipmate, 
a shipmate before a stranger, and a stranger 
before a dog ; " and it is also strictly in ac- 
cordance with the teaching of the Apostle 
of the Gentiles, who has said: "As we have 
opportunity, therefore, let us do good to all 
men, especially unto them who are of the 
household." 

But this exclusiveness is only to be prac- 
tised under circumstances which make a 
selection imperatively necessary. Where 
the grant of relief to the profane would in- 
capacitate us from granting similar relief 
to our brother, then must the preference be 
given to him who is " of the household." 
But the earliest symbolic lessons of the 
ritual teach the Mason not to restrict his 
benevolence within the narrow limits of the 
Fraternity, but to acknowledge the claims 
of all men, who need it, to assistance. In- 
wood has beautifully said: "The humble 
condition both of property and dress, of 
penury and want, in which you were re- 
ceived into the Lodge, should make you at 
all times sensible of the distresses of poverty, 



and all you can spare from the call of na- 
ture and the due care of your families, 
should only remain in your possession as a 
ready sacrifice to the necessities of an un- 
fortunate, distressed brother. Let the dis- 
tressed cottage feel the warmth of your 
Masonic zeal, and, if possible, exceed even 
the un abating ardor of Christian charity. 
At your approach let the orphan cease to 
weep, and in the sound of your voice let the 
widow forget her sorrow." 

Another restriction laid upon this duty 
of aid and assistance by the obligations of 
Masonry is, that the giver shall not be 
lavish beyond his means in the disposition 
of his benevolence. What he bestows 
must be such as he can give " without ma- 
terial injury* to himself or family." No 
man should wrong his wife or children that 
he may do a benefit to a stranger, or even 
to a brother. The obligations laid on a 
Mason to grant aid and assistance to the 
needy and distressed seem to be in the fol- 
lowing gradations : first, to his family ; 
next, to his brethren; and, lastly, to the 
world at large. 

So far this subject has been viewed in a 
general reference to that spirit of kindness 
which should actuate all men, and which it 
is the object of Masonic teaching to im- 
press on the mind of every Mason as a 
common duty of humanity, and whose dis- 
position Masonry only seeks to direct and 
guide. But there is another aspect in which 
this subject may be considered, namely, 
in that peculiar and technical one of Ma- 
sonic aid and assistance due from one Ma- 
son to another. Here there is a duty de- 
clared, and a correlative right inferred ; for 
if it is the duty of one Mason to assist 
another, it follows that every Mason has 
the right to claim that assistance from his 
brother. It is this duty that the obliga- 
tions of Masonry are especially intended to 
enforce ; it is this right that they are in- 
tended to sustain. The symbolic ritual of 
Masonry which refers, as, for instance, in 
the first degree, to the virtue of benevo- 
lence, refers to it in the general sense of a 
virtue which all men should practise. But 
when the Mason reaches the third degree, 
he discovers new obligations which restrict 
and define the exercise of this duty of aid 
and assistance. So far as his obligations 
control him, the Mason, as a Mason, is not 
legally bound to extend his aid beyond the 
just claimants in his own Fraternity. To 
do good to all men is of course inculcated 
and recommended ; to do good to the house- 
hold is enforced and made compulsory by 
legal enactment and sanction. 

Now, as there is here, on one side, a duty, 
and on the other side a right, it is proper 
to inquire what are the regulations or laws 



AID 



AIX-LA-CHAPELLE 



51 



by which this duty is controlled and this 
right maintained. 

The duty to grant and the right to claim 
relief Masonically is recognized in the fol- 
lowing passage of the Old Charges of 
1722: 

" But if you discover him to be a true 
and genuine brother, you are to respect 
him accordingly; and if he is in want, you 
must relieve him if you can, or else direct 
him how he may be relieved. You must 
employ him some days, or else recommend 
him to be employed. But you are not 
charged to do beyond your ability ; only to 
prefer a poor brother, who is a good man 
and true, before any other people in the 
same circumstances." 

This written law agrees in its conditions 
and directions, so far as it goes, with the 
unwritten law of the Order, and from the 
two we may deduce the following principles : 

1. The applicant must be a Master Ma- 
son. In 1722, the charitable benefits of 
Masonry were extended, it is true, to En- 
tered Apprentices, and an Apprentice was 
recognized, in the language of the law, as 
"a true and genuine brother." But this 
was because at that time only the first de- 
gree was conferred in subordinate Lodges, 
Fellow Crafts and Master Masons being 
made in the Grand Lodge. Hence the 
great mass of the Fraternity consisted of 
Apprentices, and many Masons never pro- 
ceeded any further. But the second and 
third degrees are now always conferred in 
subordinate Lodges, and very few initiates 
voluntarily stop short of the Master's de- 
gree. Hence the mass of the Fraternity 
now consists of Master Masons, and the law 
which formerly applied to Apprentices is, 
under our present organization, made ap- 
plicable only to those who have become 
Master Masons. 

2. The applicant must be worthy. We 
are to presume that every Mason is " a good 
man and true " until the Lodge which has 
jurisdiction over him has pronounced to 
the contrary. Every Mason who is "in 
good standing," that is, who is a regularly 
contributing member of a Lodge, is to be 
considered as " worthy," in the technical 
sense of the term. An expelled, a sus- 
pended, or a non-affiliated Mason, does not 
meet the required condition of " a regu- 
larly contributing member." Such a Ma- 
son is therefore not * worthy," and is not 
entitled to Masonic assistance. 

3. The giver is not expected to exceed 
his ability in the amount of relief. The 
written law says, " you are not charged to 
do beyond your ability ; " the ritual says, 
that your relief must be " without material 
injury to yourself or family." The princi- 
ple is the same in both. 



4. The widow and orphans of a Master 
Mason have the claim of the husband and 
father extended to them. The written law 
says nothing explicitly on this point, but 
the unwritten or ritualistic law expressly 
declares that it is our duty " to contribute 
to the relief of a worthy, distressed brother, 
his widow and orphans." 

5. And lastly, in granting relief or assist- 
ance, the Mason is to be preferred to the 
profane. He must be placed " before any 
other people in the same circumstances." 

These are the laws which regulate the 
doctrine of Masonic aid and assistance. 
They are often charged by the enemies of 
Masonry with a spirit of exclusiveness. 
But it has been shown that they are in 
accordance with the exhortation of the 
Apostle, who would do good " especially to 
those who are of the household," and they 
have the warrant of the law of nature ; for 
every one will be ready to say, with that 
kindest-hearted of men, Charles Lamb, " I 
can feel for all indifferently, but I cannot 
feel for all alike. I can be a friend to a 
worthy man, who, upon another account, 
cannot be my mate or fellow. I cannot 
like all people alike." And so as Masons, 
while we should be charitable to all persons 
in need or in distress, there are only certain 
ones who can claim the aid and assistance 
of the Order, or of its disciples, under the 
positive sanction of Masonic law. 

Aitcheson-Haven Manuscript. 
A manuscript record formerly preserved 
in the archives of the Aitcheson-Haven 
Lodge, which met at Musselburgh in Scot- 
land, but which is now the property of the 
Grand Lodge of Scotland. The MS. is en- 
grossed in the minute-book of the Aitche- 
son Lodge, and is dated 29th of May, A. D. 
1666. It has never been published. In 
Laurie's History of Freemasonry, (ed. 1859,) 
there has been inserted " one narration of 
the founding of the craft of Masonry, and 
by whom it hath been cherished," which 
Bro. D. Murray Lyon says is a modern and 
somewhat imperfect rendering of the Ait- 
cheson-Haven MS., and not, therefore, a 
safe text to be followed. 

Aix - la - Chapelle. (In German, 
Aachen.) A city of Germany, remarkable 
in Masonic history for a persecution which 
took place in the eighteenth century, and of 
which Gadicke (Freimaur. Lex.) gives the 
following account. In the year 1779, Lud- 
wig Grienemann, a Dominican monk, de- 
livered a course of lenten sermons, in which 
he attempted to prove that the Jews who 
crucified Christ were Freemasons, that Pi- 
late and Herod were Wardens in a Mason's 
Lodge, that Judas, previous to his betrayal 
of his Master, was initiated into the Order, 
and that the thirty pieces of silver, which 



52 



AKXROP 



ALARM 



he is said to have returned, was only the 
fee which he paid for his initiation. Aix- 
la-Chapelle being a Roman Catholic city, 
the magistrates were induced, by the influ- 
ence of Grienemann, to issue a decree, in 
which they declared that any one who 
should permit a meeting of the Freemasons 
in his house should, for the first offence, be 
fined 100 florins, for the second 200, and 
for the third be banished from the city. 
The mob became highly incensed against 
the Masons, and insulted all whom they 
suspected to be members of the Order. At 
length Peter Schuff, a Capuchin, jealous of 
the influence which the Dominican Grie- 
nemann was exerting, began also, with 
augmented fervor, to preach against Free- 
masonry, and still more to excite the pop- 
ular commotion. In this state of affairs, 
the Lodge at Aix-la-Chapelle applied to 
the princes and Masonic Lodges in the 
neighboring territories for assistance and 
protection, which were immediately ren- 
dered. A letter in French was received 
by both priests, in which the writer, who 
stated that he was one of the former digni- 
taries of the Order, strongly reminded 
them of their duties, and, among other 
things, said that "many priests, a pope, 
several cardinals, bishops, and even Do- 
minican and Capuchin monks, had been, 
and still were, members of the Order." Al- 
though this remonstrance had some effect, 
peace was not altogether restored until the 
neighboring free imperial states threatened 
that they would prohibit the monks from 
collecting alms in their territories unless 
they ceased to excite the popular commo- 
tion against the Freemasons. 

Akirop. The name given, in the ritual 
of the Ancient and Accepted Eite, to one 
of the ruffians celebrated in the legend 
of the third degree. The word is said in 
the ritual to signify an assassin. It might 
probably be derived from 3")p, KaRaB, to 
assault or join battle ; but is just as proba- 
bly a word so corrupted by long oral trans- 
mission that its etymology can no longer 
be traced. See Abiram. 

Alabama. One of the Southern 
United States of America. Masonry was 
established in this State in the beginning 
of the nineteenth century. Mitchell, (Hist, 
of Freemas., i. 630,) whose accuracy is, how- 
ever, not to be depended on, says that it 
was planted, as he thinks, in this jurisdic- 
tion by the Grand Lodge of Tennessee and 
North Carolina. If he be so far right, we 
must also add the Grand Lodge of South 
Carolina, which, in 1819, granted a war- 
rant to Claiborne Lodge No. 51, afterwards 
called Alabama Lodge. In 1821, there 
were at least nine Lodges in Alabama, 
holding warrants under different jurisdic- 



tions, viz. : Halo, 21 ; Rising Virtue, 30 ; 
Madison, 21 ; Alabama, 21 ; Alabama, 51 ; 
Farrar, 41 ; St. Stephens, — ; Moulton, 34 ; 
and Russellville, 36. On the 11th of June, 
1821, these nine Lodges met in convention 
in the town of Cahawba, and organized the 
Grand Lodge of Alabama on the 14th of 
the same month; Thomas W. Farrar having 
been elected Grand Master, and Thomas A. 
Rogers Grand Secretary. 

The Grand Chapter of Alabama was 
organized on the 2d of June, 1827, at the 
town of Tuscaloosa, and at the same time 
and place a Grand Council of Royal and 
Select Masters was established. 

On the 27th of October, 1860, Sir Knt. 
B. B. French, Grand Master of the Grand 
Encampment of the United States, issued 
his mandate for the formation of a Grand 
Commandery of Alabama. 

Alapa. In classical Latinity given by 
the master to his manumitted slave as a 
symbol of manumission, and as a reminder 
that it was the last unrequited indignity 
which he was to receive. Hence, in medi- 
aeval times, the same word was applied to 
the blow inflicted on the cheek of the 
newly-created knight by the sovereign 
who created him with the same symbolic 
signification. This was sometimes repre- 
sented by the blow on the shoulder with 
the flat of a sword, which has erroneously 
been called the accolade. See Knighthood. 

Alarm. The verb, "to alarm," signi- 
fies, in Freemasonry, " to give notice of the 
approach of some one desiring admission." 
Thus, "to alarm the Lodge," is to inform 
the Lodge that there is some one without 
who is seeking entrance." As a noun, the 
word "alarm" has two significations. 1. 
An alarm is a warning given by the Tiler, or 
other appropriate officer, by which he seeks 
to communicate with the interior of the 
Lodge or Chapter. In this sense the ex- 
pression so often used, "an alarm at the 
door," simply signifies that the officer out- 
side has given notice of his desire to com- 
municate with the Lodge. 2. An alarm is 
also the peculiar mode in which this notice 
is to be given. In modern Masonic works, 
the number of knocks given in an alarm 
is generally expressed by musical notes. 
Thus, three distin ct knocks would be desig- 
nated thus, J J J ; two rapid and two slow 
ones thus, J J J J ; a nd th ree knoc ks three 

times repeated thus, J J J J J J J a J, 
etc. As to the derivation of the word, a 
writer in Notes and Queries (1 Ser. ii., 
151,) ingeniously conjectures that it comes 
from the old French a Varme, which in 
modern times is aux amies, " to arms ! " 
The legal meaning of to alarm is not to 



ALBAN 



ALCHEMY 



53 



frighten, but to make one aware of the 
necessity of defence or protection. And 
this is precisely the Masonic signification 
of the word. 

Alban, St. See Saint Alban. 

Albertus Magnus. A scholastic 
philosopher of the Middle Ages, of great 
erudition, but who had among the vulgar 
the reputation of being a magician. He 
was born at Lauingen, in Swabia, in 1205, 
of an illustrious family, his sub-title being 
that of Count of Bollstadt. He studied 
at Padua, and in 1223 entered the Order 
of the Dominicans. In 1249, he became 
head-master of the school at Cologne. In 
1260, Pope Alexander VI. conferred upon 
him the bishopric of Katisbon. In 1262, 
he resigned the episcopate and returned to 
Cologne, and, devoting himself to philo- 
sophic pursuits for the remainder of his life, 
died there in 1280. His writings were very 
voluminous, the edition published at Lyons, 
in 1651, amounting to twenty-one large 
folio volumes. Albertus has been con- 
nected with the Operative Masonry of the 
Middle Ages because he has been supposed 
by many to have been the real inventor of 
the German Gothic style of architecture. 
Heideloff, in his Bauhutte des Mittelalters, 
says, that " he recalled into life the sym- 
bolic language of the ancients, which had 
so long lain dormant, and adapted it to suit 
architectural forms." The Masons accepted 
his instructions, and adopted in consequence 
that system of symbols which were secretly 
communicated only to the members of their 
own body, and served even as a medium of 
intercommunication. He is asserted to 
have designed the plan for the construction 
of the Cathedral of Cologne, and to have 
altered the Constitution of the Masons, and 
to have given to them a new set of laws. 

Albrecht, Henry Christoph. A 
German author, who published at Hamburg, 
in 1792, the first and only part of a work en- 
titled Materialen zu einer critischen Geschicte 
der Freimaurerei, i. e., Collections towards a 
Critical History of Freemasonry. Kloss 
says that this was one of the first attempts 
at a clear and rational history of the Order. 
Unfortunately, the author never completed 
his task, and only the first part of the work 
ever appeared. Albrecht was the author 
also of another work entitled, Geheime 
Geschicte einer s Rosenkreuzers, or Secret His- 
tory of a Rosicrucian, and of a series of 
papers which appeared in the Berlin Archiv. 
derZeit, containing " Notices of Freemasonry 
in the first half of the Sixteenth Century." 
Albrecht adopted the theory first advanced 
by the Abbe Grandidier, that Freemasonry 
owes its origin to the stone-masons of 
Strasburg. 
Alchemy . The Neo-Platonicians in- 



troduced at an early period of the Chris- 
tian era an apparently new science, which 
they called kniar^fia lepd, or the Sacred 
Science, which materially influenced the 
subsequent condition of the arts and sci- 
ences. The books from which the sacred 
science was taught were called Chemia, 
supposed to be derived from Cham, the son 
of Noah, to whom was attributed its in- 
vention. In the fifth century arose, as the 
name of the science, alchemia, derived from 
the Arabic definite article al being added 
to chemia; and Julius Firmicius, in a work 
On the Influence of the Stars upon the Fate 
of Man, uses the phrase " scientia alche- 
miae." From this time the study of al- 
chemy was openly followed. In the Middle 
Ages', and up to the end of the seventeenth 
century, it was an important science, studied 
by some of the most distinguished philoso- 
phers, such as Avicenna, Albertus Magnus, 
Raymond Lulli, Roger Bacon, Elias Ash- 
mole, and many others. 

Alchemy — called also the Hermetic 
Philosophy, because it is said to have been 
first taught in Egypt by Hermes Trisme- 
gestus — was engaged in three distinct pur- 
suits : 

1. The discovery of the philosopher's 
stone, by which all the inferior metals 
could be transmuted into gold. 

2. The discovery of an alkahest, or uni- 
versal solvent of all things. 

3. The discovery of a panacea, or univer- 
sal remedy, under the name of elixir vitse, 
by which all diseases were to be cured and 
life indefinitely prolonged. 

It is not surprising that alchemy, putting 
forth such pretensions as these, should, by 
those who did not understand its true nature, 
have been flippantly defined as " ars sine 
arte, cujus principium est mentiri, medium 
laborare et finis mendicari," an art without 
an art, whose beginning is falsehood, its 
middle labor, and its end beggary. But 
while there were undoubtedly many fools 
who understood the language of alchemy 
only in its literal sense, and many charla- 
tans who used it for selfish purposes, it 
cannot be denied that there must have been 
something in it better than mere pretension, 
to invite the attention and engage the labors 
of so many learned men. 

Hitchcock, a learned American writer, 
who published, in 1857, Remarks upon Al- 
chemy and the Alchemists, says (p. x.) that 
"the genuine alchemists were religious 
men, who passed their time in legitimate 
pursuits, earning an honest subsistence, 
and, in religious contemplations, studying 
how to realize in themselves the union of 
the divine and human nature expressed in 
man by an enlightened submission to God's 
will ; and they thought out and published, 



54 



ALDWORTH 



ALDWORTH 



after a manner of their own, a method of 
attaining or entering upon this state, as 
the only rest of the soul.' 7 And in another 
place (p. 22) he says: "The subject of al- 
chemy was Man ; while the object was the 
perfection of Man, which was supposed to 
centre in a certain unity with the Divine 
nature." 

The alchemists were, in their philosophy, 
undoubtedly in advance of their age, and, 
being unwilling to make their opinions 
openly known to a world not yet prepared 
to receive and to appreciate them, they 
communicated their thoughts to each other 
in a language and in symbols understood 
only by themselves. Thus they spoke of 
Man as a Stone, and the fire which puri- 
fied the Stone was the series of trials and 
temptations by which man's moral nature 
is to be purified. So, too, sulphur, mer- 
cury, salt, and many other things, were 
symbols by which they taught lessons of 
profound religious import to the true adepts, 
which, being misunderstood by others, led 
thousands into the vain and useless search 
for some tangible method of transmuting 
the baser metals into gold. " Who," says 
one of these philosophers, " is to blame ? 
the Art, or those who seek it upon false 
principles ? " 

Freemasonry and alchemy have sought 
the same results, (the lesson of Divine Truth 
and the doctrine of immortal life,) and they 
have both sought it by the same method 
of symbolism. It is not, therefore, strange 
that in the eighteenth century, and per- 
haps before, we find an incorporation of 
much of the science of alchemy into that 
of Freemasonry. Hermetic rites and Her- 
metic degrees were common, and their 
relics are still to be found existing in de- 
grees which do not absolutely trace their 
origin to alchemy, but which show some 
of its traces in their rituals. The 28th de- 
gree of the Scottish Rite, or the Knight 
of the Sun, is entirely a hermetic degree, 
and claims its parentage in the title of 
" Adept of Masonry," by which it is some- 
times known. 

Aldworth, the Hon. Mrs. This 
lady received, about the year 1735, the first 
and second degrees of Freemasonry in 
Lodge No. 44, at Doneraile, in Ireland. 
The circumstances connected with this sin- 
gular initiation were first published in 1807, 
at Cork, and subsequently republished by 
Spencer, the celebrated Masonic bibliopole, 
in London. It may be observed, before 
proceeding to glean from this work the 
narrative of her initiation, that the authen- 
ticity of all the circumstances was con- 
firmed on their first publication by an 
eye-witness to the transaction. 
The Hon. Elizabeth St. Leger was born 



about the year 1713, and was the youngest 
child and only daughter of the Right Hon. 
Arthur St. Leger, first Viscount Doneraile, 
of Ireland, who died in 1727, and was suc- 
ceeded by his eldest son, the brother of our 
heroine. Subsequently to her initiation 
into the mysteries of Freemasonry she 
married Richard Aldworth, Esq., of New- 
market, in the county of Cork. 

Lodge No. 44, in which she was initiated, 
was, in some sort, an aristocratic Lodge, 
consisting principally of the gentry and 
most respectable and wealthy inhabitants 
of the country around Doneraile. The 
communications were usually held in the 
town, but during the Mastership of Lord 
Doneraile, under whom his sister was ini- 
tiated, the meetings were often held at his 
Lordship's residence. 

It was during one of these meetings at 
Doneraile House * that this female initia- 
tion took place, the story of w T hich Spen- 
cer, in the memoir to which we have 
referred, relates in the following words : 

"It happened on this particular occasion 
that the Lodge was held in a room sepa- 
rated from another, as is often the case, by 
stud and brickwork. The young lady, being 
giddy and thoughtless, and determined 
to gratify her curiosity, made her arrange- 
ments accordingly, and, with a pair of 
scissors, (as she herself related to the mo- 
ther of our informant,) removed a portion 
of a brick from the wall, and placed her- 
self so as to command a full view of every- 
thing which occurred in the next room ; so 
placed, she witnessed the two first degrees 
in Masonry, which was the extent of the 
proceedings of the Lodge on that night. 
Becoming aware, from what she heard, 
that the brethren were about to separate, 
for the first time she felt tremblingly alive 
to the awkwardness and danger of her sit- 
uation, and began to consider how she 
could retire without observation. She be- 
came nervous and agitated, and nearly 
fainted, but so far recovered herself as to 
be fully aware of the necessity of with- 
drawing as quickly as possible ; in the act 
of doing so, being in the dark, she stum- 
bled against and overthrew something, said 
to be a chair or some ornamental piece of 
furniture. The crash was loud ; and the 
Tiler, who was on the lobby or landing on 
which the doors both of the Lodge room 
and that where the honorable Miss St. 
Leger was, opened, gave the alarm, burst 
open the door and, with a light in one 
hand and a drawn sword in the other, ap- 



* A writer in the London Freemason'' s Quar- 
terly Review (1839, p. 322,) says that she was con- 
cealed in a clock-case in the regular Lodge room, 
in Maberly's house of entertainment at York. 
But the locus in quo is not material. 



ALETHOPHILE 



ALFADER 



55 



peared to the now terrified and fainting 
lady. He was soon joined by the members 
of the Lodge present, and luckily ; for it is 
asserted that but for the prompt appearance 
of her brother, Lord Doneraile, and other 
steady members, her life would have fallen 
a sacrifice to what was then esteemed her 
crime. The first care of his Lordship was 
to resuscitate the unfortunate lady without 
alarming the house, and endeavor to learn 
from her an explanation of what had oc- 
curred ; having done so, many of the mem- 
bers being furious at the transaction, she 
was placed under guard of the Tiler and a 
member, in the room where she was found. 
The members re-assembled and deliberated 
as to what, under the circumstances, was 
to be done, and over two long hours she 
could hear the angry discussion and her 
death deliberately proposed and seconded. 
At length the good sense of the majority 
succeeded in calming, in some measure, the 
angry and irritated feelings of the rest of 
the members, when, after much had been 
said and many things proposed, it was re- 
solved to give her the option of submitting 
to the Masonic ordeal to the extent she had 
witnessed, (Fellow Craft,) and if she re- 
fused, the brethren were again to consult. 
Being waited on to decide, Miss St. Leger, 
exhausted and terrified by the storminess 
of the debate, which she could not avoid 
partially hearing, and yet, notwithstanding 
all, with a secret pleasure, gladly and un- 
hesitatingly accepted the offer. She was 
accordingly initiated." 

Mrs., or, as she was appropriately called, 
Sister Aldworth, lived many years after, 
but does not seem ever to have forgotten 
the lessons of charity and fraternal love 
which she received on her unexpected ini- 
tiation into the esoteric doctrines of the 
Order. " Placed as she was," says the 
memoir we have quoted, " by her marriage 
with Mr. Aldworth, at the head of a very 
large fortune, the poor in general, and the 
Masonic poor in particular, had good rea- 
son to record her numerous and bountiful 
acts of kindness ; nor were these accompa- 
nied with ostentation — far from it. It has 
been remarked of her, that her custom was 
to seek out bashful misery and retiring 
poverty, and with a well-directed liberality, 
soothe many a bleeding heart." 

Alethophile, Lover of Truth. The 5th 
degree of the Order of African Architects. 

Alexander I., Emperor of Eussia. 
Alexander I. succeeded Paul I. in the year 
1801, and immedietely after his accession 
renewed the severe prohibitions of his pre- 
decessor against all secret societies, and 
especially Freemasonry. In 1803, M. Boe- 
ber, counsellor of state and director of the 
military school at St. Petersburg, resolved 



to remove, if possible, from the mind of 
the emperor the prejudices which he had 
conceived against the Order. Accordingly, 
in an audience which he had solicited and 
obtained, he described the objects of the 
Institution and the doctrine of its mysteries 
in such a way as to lead the emperor to 
rescind the obnoxious decrees, and to add 
these words : " What you have told me of 
the Institution not only induces me to 
grant it my protection and patronage, but 
even to ask for initiation into its mysteries. 
Is this possible to be obtained?" M. Boe- 
ber replied, " Sire, I cannot myself reply 
to the question. But I will call together 
the Masons of your capital, and make your 
Majesty's desire known; and I have no 
doubt that they will be eager to comply 
with your wishes." Accordingly Alexan- 
der was soon after initiated, and the Grand 
Lodge Astrea of Russia was in consequence 
established, of which M. Boeber was elected 
Grand Master. 

Alexandria, Scnool of. When 
Alexander built the city of Alexandria in 
Egypt, with the intention of making it the 
seat of his empire, he invited thither learned 
men from all nations, who brought with 
them their peculiar notions. The Alex- 
andria school of philosophy which was 
thus established, by the commingling of 
Orientalists, Jews, Egyptians, and Greeks, 
became eclectic in character, and exhibited 
a heterogeneous mixture of the opinions of 
the Egyptian priests, of the Jewish Rabbis, 
of Arabic teachers, and of the disciples of 
Plato and Pythagoras. From this school 
we derive Gnosticism and the Kabbala, 
and, above all, the system of symbolism and 
allegory which lay at the foundation of the 
Masonic philosophy. To no ancient sect, 
indeed, except perhaps the Pythagoreans, 
have the Masonic teachers been so much 
indebted for the substance of their doc- 
trines, as well as the esoteric method of 
communicating them, as to that of the 
School of Alexandria. Both Aristobulus 
and Philo, the two most celebrated chiefs 
of this school, taught, although a century 
intervened between their births, the same 
theory, that the sacred writings of the He- 
brews were, by their system of allegories, 
the true source of all religious and philo- 
sophic doctrine, the literal meaning of which 
alone was for the common people, the eso- 
teric or hidden meaning being kept for the 
initiated. Freemasonry still carries into 
practice the same theory. 

Alfader. The chief god of the Scan- 
dinavians. The Edda says that in Asgard, 
or the abode of the gods, the supreme god 
had twelve names, the first of which was 
Alfader, equivalent to the Greek Pantopater, 
or the Universal Father. 



56 



ALGABIL 



ALLOWED 



Algaoil. SaxJi^. A name of the Su- 
preme God, signifying THE BUILDER, 

having an etymological relation to the 
Oiblim, or Builders of Gebal, who acted an 
important part in the construction of the 
Temple of Solomon. It is equivalent to 
the Masonic epithet of God, "the Grand 
Architect of the Universe." I insert this 
word on the authority of Urquhart, who 
gives it in his Pillars of Hercules, ii. 67. 

Alincourt, Francois d\ A French 
gentleman, who, in the year 1776, was sent 
with Don Oyres de Ornellas Pracao, a Por- 
tuguese nobleman, to prison, by the gov- 
ernor of the island of Madeira, for being 
Freemasons. They were afterwards sent to 
Lisbon, and confined in a common jail for 
fourteen months, where they would have 
perished had not the Masons of Lisbon 
supported them, through whose interces- 
sion with Don Martinio de Mello they were 
at last released. Smith, Use and Abuse of 
Freemasonry, p. 206. 

Allegiance. Every Mason owes alle- 
giance to the Lodge, Chapter, or other 
body of which he is a member, and also to 
the Grand Lodge, Grand Chapter or other 
supreme authority from which that body 
has received its charter. But this is 
not a divided allegiance. If, for instance, 
the edicts of a Grand and a Subordinate 
Lodge conflict, there is no question which 
is to be obeyed. Supreme or governing 
bodies in Masonry claim and must receive 
a paramount allegiance. 

Allegory. A discourse or narrative 
in which there is a literal and a figurative 
sense, a patent and a connected meaning ; 
the literal or patent sense being intended, 
by analogy or comparison, to indicate the 
figurative or concealed one. Its derivation 
from the Greek, a?J.og and ayopetv, to say 
something different, that is, to say something 
where the language is one thing and the 
true meaning another, exactly expresses 
the character of an allegory. It has been 
said that there is no essential difference 
between an allegory and a symbol. There 
is not in design, but there is in their 
character. An allegory may be interpreted 
without any previous conventional agree- 
ment, but a symbol cannot. Thus the 
legend of the third degree is an allegory, 
evidently to be interpreted as teaching a 
restoration to life ; and this we learn from 
the legend itself, without any previous un- 
derstanding. The sprig of acacia is a sym- 
bol of the immortality of the soul. But 
this we know only because such meaning 
had been conventionally determined when 
the symbol was first established. It is evi- 
dent, then, that an allegory whose meaning 
is obscure is imperfect. The enigmatical 
meaning should be easy of interpretation ; 



and hence Lemiere, a French poet, has 
said: " L'allegorie iiabite un palais dia- 
phane," — Allegory lives in a transparent 
palace. All the legends of Freemasonry 
are more or less allegorical, and whatever 
truth there may be in some of them in a 
historical point of view, it is only as allegories 
or legendary symbols that they are of import- 
ance. The English lectures have therefore 
very properly defined Freemasonry to be 
"a system of morality veiled in allegory 
and illustrated by symbols." 

The allegory was a favorite figure among 
the ancients, and to the allegorizing spirit 
are we to trace the construction of the 
entire Greek and Eoman mythology. Not 
less did it prevail among the older Aryan 
nations, and its abundant use is exhibited 
in the religions of Brahma and Zoroaster. 
The Jewish Rabbins were greatly addicted 
to it, and carried its employment, as Mai- 
monides intimates, (More Nevochim, III., 
xliii.,) sometimes to an excess. Their Mi- 
drash, or system of commentaries on the 
sacred book, is almost altogether allegorical. 
Aben Ezra, a learned Rabbi of the twelfth 
century, says, "The Scriptures are like 
bodies, and allegories are like the garments 
with which they are clothed. Some are 
thin like fine silk, and others are coarse and 
thick like sackcloth." Our Lord, to whom 
this spirit of the Jewish teachers in his day 
was familiar, inculcated many truths in 
parables, all of which were allegories. The 
primitive Fathers of the Christian Church 
were thus infected; and Origen, (Epist. ad 
Dam.,) who was especially addicted to the 
habit, tells us that all the Pagan philoso- 
phers should be read in this spirit: "hoc 
facere solemus quando philosophos legi- 
mus." Of modern allegorizing writers, the 
most interesting to Masons are Lee, the 
author of 1 The Temple of Solomon por- 
trayed by Scripture Light, and John Bun- 
yan, who wrote Solomon's Temple Spirit- 
ualized. 

Allocution. The address of the pre- 
siding officer of a Supreme Council of 
the Ancient and Accepted Rite is some- 
times so called. It was first used by the 
Council for the Southern Jurisdiction of the 
United States, and is derived from the 
usage of the Roman Church, where certain 
addresses of the Pope to the Cardinals are 
called allocutions, and this is to be traced 
to the customs of Pagan Rome, where the 
harangues of the Generals to their soldiers 
were called allocutions. 

Allowed. In the old manuscript Con- 
stitutions, this word is found in the now 
unusual sense of" accepted." Thus, " Every 
Mason of the Craft that is Mason allowed, 
ye shall do to him as ye would be done unto 
yourself." Mason allowed means Mason 



ALL-SEEING 



ALMOND 



57 



that is, approved. Phillips, in his 
New World of Words, (1690,) defines the 
verb allow, "to give or grant; to ap- 
prove of; to permit or suffer." Latimer, 
in one of his sermons, uses it in this sense 
of approving or accepting, thus: "St. 
Peter, in forsaking his old boat and nets, 
was allowed as much before God as if he 
had forsaken all the riches in the world." 
In a similar sense is the word used in the 
Office of Public Baptism of Infants, in the 
Common Prayer-Book of the Church of 
England. 

All-Seeing Eye. An important sym- 
bol of the Supreme Being, borrowed by the 
Freemasons from the nations of antiquity. 
Both the Hebrews and the Egyptians ap- 
pear to have derived its use from that 
natural inclination of figurative minds to 
select an organ as the symbol of the func- 
tion which it is intended peculiarly to dis- 
charge. Thus, the foot was often adopted 
as the symbol of swiftness, the arm of 
strength, and the hand of fidelity. On the 
same principle, the open eye was selected as 
the symbol of watchfulness, and the eye of 
God as the symbol of divine watchfulness 
and care of the universe. The use of the 
symbol in this sense is repeatedly to be found 
in the Hebrew writers. Thus, the Psalmist 
says (Ps. xxxiv. 15) : " The eyes of the 
Lord are upon the righteous, and his ears 
are open to their cry," which explains a 
subsequent passage, (Ps. cxxi. 4,) in which 
it is said : " Behold, he that keepeth Israel 
shall neither slumber nor sleep." 

In the Apocryphal " Book of the Conver- 
sation of God with Moses on Mount Sinai," 
translated by the Rev. W. Cureton from an 
Arabic MS. of the fifteenth century, and 
published by the Philobiblon Society of 
London, the idea of the eternal watchful- 
ness of God is thus beautifully allegorized : 

" Then Moses said to the Lord, O Lord, 
dost thou sleep or not? The Lord said 
unto Moses, I never sleep : but take a cup 
and fill it with water. Then Moses took a 
cup and filled it with water, as the Lord 
commanded him. Then the Lord cast into 
the heart of Moses the breath of slumber ; 
so he slept, and the cup fell from his hand, 
and the water which was therein was spilled. 
Then Moses awoke from his sleep. Then 
said God to Moses, I declare by my power, 
and by my glory, that if I were to with- 
draw my providence from the heavens and 
the earth, for no longer a space of time 
than thou hast slept, they,would at once 
fall to ruin and confusion, like as the cup 
fell from thy hand." 

On the same principle, the Egyptians 

represented Osiris, their chief deity, by the 

symbol of an open eye, and placed this 

hieroglyphic of him in all their temples. 

H 



His symbolic name, on the monuments, was 
represented by the eye accompanying a 
throne, to which was sometimes added an 
abbreviated figure of the god, and some- 
times what has been called a hatchet, but 
which, I consider, may as correctly be sup- 
posed to be a representation of a square. 

The All-Seeing Eye may then be con- 
sidered as a symbol of God manifested in 
his omnipresence — his guardian and pre- 
serving character — to which Solomon al- 
ludes in the Book of Proverbs (xv. 3), when 
he says : " The eyes of Jehovah are in every 
place, beholding (or, as it might be more 
faithfully translated, watching) the evil and 
the good." It is a symbol of the Omni- 
present Deity. 

All-Souls 9 Day. The 2d of Novem- 
ber. A festival in the Romish Church for 
prayers in behalf of all the faithful dead. It 
is kept as a feast day by Chapters of Rose 
Croix. 

Almanac, Masonic. Almanacs for 
the special use of the Fraternity are annu- 
ally published in many countries of Europe, 
but the custom has not extended to Amer- 
ica. As early as 1752, we find an Almanack ' 
des Francs- Magons au Ecosse published at 
the Hague. This, or a similar work, was 
continued to be published annually at the 
same place until the year 1778. The first 
English work of the kind appeared in 1775, 
under the title of " The Freemason's Cal- 
endar, or an Almanac for the year 1775. 
Containing, besides an accurate and useful 
calendar of all remarkable occurrences for 
the year, many useful and curious particu- 
lars relating to Masonry. Inscribed to 
Lord Petre, G. M., by a Society of Breth- 
ren. London, printed for the Society of 
Stationers." This work was without any 
official authority, but two years after the 
Freemason's Calendar for 1777 was pub- 
lished "under the sanction of the Grand 
Lodge of England." Works of this useful 
kind continue to be annually published in 
Great Britain and Ireland under the name 
of Pocket Boohs, in Germany under that of 
Taschenbucher, and in France under that of 
Calendriers. 

Almighty. In Hebrew HK' Sk, El 
Shaddai. The name by which God was 
known to the patriarchs before he an- 
nounced himself to Moses by his tetra- 
grammatonic name of Jehovah. (See 
Exodus vi. 3.) It refers to his power and 
might as the Creator and Ruler of the uni- 
verse, and hence is translated in the Sep- 
tuagint by TravTonparup, and in the Vulgate 
by omnipotens. 

Almond-Tree. When it is said in 
the passage of Scripture from the twelfth 
chapter of Eccles., read during the ceremo- 
nies of the third degree, " the almond-tree 



58 



ALMONER 



ALPHA 



shall flourish," reference is made to the 
white flowers of that tree, and the allegoric 
signification is to old age, when the hairs 
of the head shall become gray. 

Almoner. An officer elected or ap- 
pointed in the continental Lodges of Europe 
to take charge of the contents of the alms- 
box, to carry into effect the charitable reso- 
lutions of the Lodge, and to visit sick and 
needy brethren. A physician is usually 
selected in preference to any other member 
for this office. An almoner is to be also 
found in some of the English Lodges, al- 
though the office is not recognized by law. 
In the United States the officer does not 
exist, his duties being performed by a com- 
mittee of charity. It is an important 
office in all bodies of the Scottish Rite. 

Alnis-Hox. A box which, towards 
the close of the Lodge, is handed around 
by an appropriate officer for the reception 
of such donations for general objects of 
charity as the brethren may feel disposed 
to bestow. This laudable custom is very 
generally practised in the Lodges of Eng- 
land, Scotland, and Ireland, and univer- 
sally in those of the Continent. The 
newly-initiated candidate is expected to 
contribute more liberally than the other 
members. Bro. Hyde Clarke says {Lon. 
Freem. Mag., 1859, p. 1166,) that "some 
brethren are in the habit, on an occasion 
of thanksgiving with them, to contribute 
to the box of the Lodge more than on other 
occasions." This custom has not been 
adopted in the Lodges of America, except 
in those of French origin and in those of 
the Ancient and Accepted Rite. 

Almsgiving. Although almsgiving, 
or the pecuniary relief of the destitute, 
was not one of the original objects for 
which the Institution of Freemasonry was 
established, yet, as in every society of men 
bound together by a common tie, it becomes 
incidentally, yet necessarily, a duty to be 
practised by all its members in their indi- 
vidual as well as in their corporate capacity. 
In fact, this virtue is intimately interwoven 
with the whole superstructure of the Insti- 
tution, and its practice is a necessary corol- 
lary from all its principles. At an early 
period in his initiation the candidate is 
instructed in the beauty of charity by the 
most impressive ceremonies, which are not 
easily to be forgotten, and which, with the 
same benevolent design, are repeated from 
time to time during his advancement to 
higher degrees, in various forms and under 
different circumstances. "The true Ma- 
son," says Bro. Pike, " must be, and must 
have a right to be, content with himself; 
and he can be so only when he lives not 
for himself alone, but for others who need 
his assistance and have a claim upon his 



sympathy." And the same eloquent writer 
lays down this rule for a Mason's almsgiv- 
ing : " Give, looking for nothing again, 
without consideration of future advantages ; 
give to children, to old men, to the un- 
thankful, and the dying, and to those you 
shall never see again ; for else your alms 
or courtesy is not charity, but traffic and 
merchandise. And omit not to relieve the 
needs of your enemy and him who does 
you injury." See Exclusiveness, Masonic. 

Alnwick. Manuscript. This man- 
uscript, which is now in the possession of 
Bro. E. F. Turnbull of Alnwick, (Eng.,) is 
written on twelve quarto pages as a preface 
to the minute-book of the " Company and 
Fellowship of Freemasons of a Lodge held 
at Alnwick," where it appears under the 
heading of "The Masons' Constitutions." 
The date of the document is Sept. 20th, 
1701, "being the general head-meeting 
day." It was first published in 1871 in 
Hughan's Masonic Sketches and Reprints, 
(Amer. ed.,) and again in 1872 by the same 
author in his Old Charges of the British 
Freemasons. In the preface to this latter 
work, Bro. Woodford says of the records of 
this old Lodge that, " ranging from 1703 to 
1757 they mostly refer to indentures, fines, 
and initiations, the Lodge from first to last 
remaining true to its operative origin. The 
members were required annually to ( appear 
at the Parish Church of Alnwick with 
their approns on and common squares 
aforesaid on St. John's Day in Christmas, 
when a sermon was provided and preached 
by some clergyman at their appointment.' 
A. D. 1708." 

Al-oni-Jah. In the Egyptian mys- 
teries, this is said to have been the name 
given to the aspirant in the highest degree 
as the secret name of the Supreme Being. 
In its component parts we may recognize 
the Sx, Al or El of the Hebrews, the Aum 
or triliteral name of the Indian mysteries, 
and the j"V Jah of the Syrians. 

Aloyau, Societe de P. The word 
Aloyau signifies, in French, a loin of beef, 
and hence the title of this society in Eng- 
lish would be The Society of the Loin. It 
was a Masonic association, which existed in 
France for about fifteen years, until its 
members were dispersed by the revolution. 
They are said to have been in possession 
of many valuable documents relating to the 
Knights Templars and their successors. 
See Temple, Order of the. 

Alpha and Omega. The first and 
last letters of the Greek language, referred 
to in the Royal Master and some of the 
higher degrees. They are explained by 
this passage in Revelations ch. xxii., v. 13. 
"I am Alpha and Omega, the beginning 
and the end, the first and the last." Alpha 



ALPHABET 



ALPINA 



59 



and Omega is, therefore, one of the appella- 
tions of God, equivalent to the beginning 
and end of all things, and so referred to in 
Isaiah xii. 4, " I am Jehovah, the first and 
the last." 

Alphabet, Angels'. In the old 
rituals of the fourth or Secret Master's de- 
gree of the Scottish and some other Rites, 
we find this passage: "The seventy-two 
names, like the name of the Divinity, are 
to be taken to the Kabbalistic Tree and the 
Angels' Alphabet." The Kabbalistic Tree 
is a name given by the Kabbalists to the 
arrangement of the ten Sephiroth, (which 
see.) The Angels' Alphabet is called by the 
Hebrews a-J^DH 2DD, chetab hamalachim, 
or the writing of the angels. Gaffarel says 
[Curios. Inouis., ch. xiii. 2,) that the stars, 
according to the opinion of the Hebrew 
writers, are ranged in the heavens in the 
form of letters, and that it is possible to 
read there whatsoever of importance is to 
happen throughout the universe. And the 
great English Hermetic philosopher, Eobert 
Flud, says, in his Apology for the Brethren 
of the Rosy Gross, that there are characters 
in the heavens formed from the disposition 
of the stars, just as geometric lines and 
ordinary letters are formed from points ; and 
he adds, that those to whom God has granted 
the hidden knowledge of reading these 
characters will also know not only what- 
ever is to happen, but all the secrets of 
philosophy. The letters thus arranged in 
the form of stars are called the Angels' 
Alphabet. They have the power and artic- 
ulation but not the form of the Hebrew 
letters, and the Kabbalists say that in them 
Moses wrote the tables of the law. The 
astrologers, and after them the alchemists, 
made much use of this alphabet; and its in- 
troduction into any of the high degree 
rituals is an evidence of the influence ex- 
erted on these degrees by the Hermetic 
philosophy. Agrippa in his Occult Phil- 
osophy, and Kircher in his (Edipus Egyp- 
tiacus, and some other writers, have given 
copies of this alphabet. It may also be 
found in Johnson's Typographia. But it 
is in the mystical books of the Kabbalists 
that we must look for full instructions on 
this subject. 

Alphabet, Hebrew. Nearly all of 
the significant words in the Masonic rituals 
are of Hebrew origin, and in writing them 
in the rituals the Hebrew letters are fre- 
quently used. For convenience of reference, 
that alphabet is here given. The Hebrews, 
like other ancient nations, had no figures, 
and therefore made use of the letters of 
their alphabet instead of numbers, each 
letter having a particular numerical value. 
They are, therefore, affixed in the follow- 
ing; table : 



Aleph N A 1 

Beth 5 B 2 

Gimel JJ G 3 

Daleth ^ D 4 

He H H 5 

Vau 1 V or O 6 

Zain f Z 7 

Cheth f] CH 8 

Teth 20 T 9 

Yod ' IorY 10 

Caph 3 CorK 20 

Lamed h L 30 

Mem J2 M 40 

Nun ] N 50 

Samech D S 60 

Ain V Guttural 70 

Pe £) P 80 

Tsaddi ^ Tz 90 

Koph p QorK 100 

Besh "*1 B 200 

Shin & SH 300 

Tau j"l T 400 

Final Caph ] CorK 500 
Final Mem o M 600 

Final Nun } N 700 

Final Pe «] P 800 

Final Tsaddi y TZ 900 

Alphabet, Masonic. See Cipher. 
Alphabet, Samaritan. It is be- 
lieved by scholars that, previous to the 
captivity, the alphabet now called the Sa- 
maritan was employed by the Jews in 
transcribing the copies of the law, and that 
it was not until their return from Babylon 
that they" adopted, instead of their ancient 
characters, the Chaldee or square letters, 
now called the Hebrew, in which the sacred 
text, as restored by Ezra, was written. 
Hence, in the more recent rituals of the 
Scottish Bite, especially those used in the 
United States, the Samaritan character is 
beginning to be partially used. For conve- 
nience of reference, it is therefore here in- 
serted. The letters are the same in number 
as the Hebrew, with the same power and the 
same names, the only difference is in form. 

Aleph fa Lamed £ 

Beth g Mem ^j 

Gimel **f Nun J 

Daleth «^ Samech vj 

He ^ Ayin V 

Vau zr Pe p 

Zam 43 Tsade vflf 

Cheth Tft Koph p 

Teth ^ Eesch <\ 

Yod (\f Shin -U\ 

Kaph £ Tau A 

Alpina. In 1836, and some years after- 
wards, General Assemblies of the Masons 



60 



ALTAR 



ALTENBERG 



of Switzerland were convened at Zurich, 
Berne, and Basle, which resulted in the 
union of the two Masonic authorities of 
that confederation, under the name of the 
Grand Lodge Alpina. The new Grand 
Lodge was organized at Zurich, by fourteen 
Lodges, on the 22d of June, 1844. 

Altar. The most important article of 
furniture in a Lodge room is undoubtedly 
the altar. It is worth while, then, to in- 
vestigate its character and its relation to 
the altars of other religious institutions. 
The definition of an altar is very simple. 
It is a structure elevated above the ground, 
and appropriated to some service connected 
with worship, such as the offering of obla- 
tions, sacrifices, or prayers. 

Altars, among the ancients, were gener- 
ally made of turf or stone. When perma- 
nently erected and not on any sudden 
emergency, they were generally built in 
regular courses of masonry, and usually in 
a cubical form. Altars were erected long 
before temples. Thus, Noah is said to have 
erected one as soon as he came forth from 
the ark. Herodotus gives the Egyptians 
the credit of being the first among the hea- 
then nations who invented altars. 

Among the ancients, both Jews and Gen- 
tiles, altars were of two kinds — for incense 
and for sacrifice. The latter were always 
erected in the open air, outside and in front 
of the Temple. Altars of incense only were 
permitted within the Temple walls. Ani- 
mals were slain, and offered on the altars 
of burnt-offerings. On the altars of in- 
cense, bloodless sacrifices were presented 
and incense was burnt to the Deity. 

The Masonic altar, which, like every- 
thing else in Masonry, is symbolic, appears 
to combine the character and uses of both 
of these altars. It is an altar of sacrifice, 
for on it the candidate is directed to lay his 
passions and vices as an oblation to the 
Deity, while he offers up the thoughts of a 
pure heart as a fitting incense to the Grand 
Architect of the Universe. The altar is, 
therefore, the most holy place in a Lodge. 

Among the ancients, the altar was always 
invested with peculiar sanctity. Altars 
were places of refuge, and the supplicants 
who fled to them were considered as having 
placed themselves under the protection of 
the deity to whom the altar was conse- 
crated, and to do violence even to slaves 
and criminals at the altar, or to drag them 
from it, was regarded as an act of violence 
to the deity himself, and was hence a sacri- 
legious crime. 

The marriage covenant among the an- 
cients was always solemnized at the altar, 
and men were accustomed to make all their 
solemn contracts and treaties by taking 
oaths at altars. An oath taken or a vow 
made at the altar was considered as more 



solemn and binding than one assumed 
under other circumstances. Hence, Han- 
nibal's father brought him to the Cartha- 
ginian altar when he was about to make 
him swear eternal enmity to the Roman 
power. 

In all the religions of antiquity, it was 
the usage of the priests and the people to 
pass around the altar in the course of the 
sun, that is to say, from the east, by the way 
of the south, to the west, singing pseans or 
hymns of praise as a part of their worship. 

From all this we see that the altar in 
Masonry is not merely a convenient article 
of furniture, intended, like a table, to hold 
a Bible. It is a sacred utensil of religion, 
intended, like the altars of the ancient 
temples, for religious uses, and thus iden- 
tifying Masonry, by its necessary existence 
in our Lodges, as a religious institution. 
Its presence should also lead the contem- 
plative Mason to view the ceremonies in 
which it is employed with solemn reverence, 
as being part of a really religious worship. 

The situation of the altar in the French 
and Scottish Rites is in front of the Wor- 
shipful Master, and, therefore, in the East. 
In the York Rite, the altar is placed in the 
centre of the room, or more properly a 
little to the East of the centre. 

The form of a Masonic altar should be 
a cube, about three feet high, and of cor- 
responding proportions as to length and 
width, having, in imitation of the Jewish 
altar, four horns, one at each corner. The 
Holy Bible with the Square and Compass 




should be spread open upon it, while around 
it are-to be placed three lights. These 
lights are to be in the East, West, and 
South, and should be arranged as in the 
annexed diagram. The stars show the 
position of the light in the East, West, 
and South. The black dot represents the 
position North of the altar where there is 
no light, because in Masonry the North is 
the place of darkness. 

Altenberg, Congress of. Al ten- 
berg is a small place in the Grand Dukedom 
of Weimar, about two miles from the city of 
Jena. In the month of June, 1764, the 
notorious Johnson, or Leucht, who called 



ALTEKBERG 



AMENDMENT 



61 



himself the Grand Master of the Knights 
Templars and the head of the Rite of 
Strict Observance, assembled a Masonic 
congress for the purpose of establishing 
this Rite and its system of Templar Ma- 
sonry. But he was denounced and expelled 
by the Baron de Hund, who, having proved 
Johnson to be an impostor and charlatan, 
was himself proclaimed Grand Master of 
the German Masons by the congress. See 
Johnson and Hund; also Strict Observance, 
Rite of. 

Altenberg, Iiodge at. One of the 
oldest Lodges in Germany is the Lodge of 
" Archimedes at the Three Tracing Boards," 
{Archimedes zu den drei Reissbrettern,) in 
Altenberg. It was instituted January 31, 
1742, by a deputation from Leipsic. In 
1775 it joined the Grand Lodge of Berlin, 
but in 1788 attached itself to the Eclectical 
Union at Fraukfort-on-the-Main, which 
body it left in 1801, and established a direc- 
tory of its own, and installed a Lodge at 
Gera and another at Schnesberg. In the 
year 1803 the Lodge published a Book of 
Constitutions in a folio of 244 pages, a work 
now rare, and which Lenning says is one 
of the most valuable contributions to Ma- 
sonic literature. In 1804 the Lodge struck 
a medal upon the occasion of erecting a 
new hall. In 1842 it celebrated its centen- 
nial anniversary. 

Amaranth. A plant well known to 
the ancients, and whose Greek name signi- 
fies "never withering." It is the Celosia 
cristata of the botanists. The dry nature 
of the flowers causes them to retain their 
freshness for a very long time, and Pliny 
says, although incorrectly, that if thrown 
into water they will bloom anew. Hence 
it is a symbol of immortality, and was us§d 
by the ancients in their funeral rites. It 
is often placed on coffins at the present day 
with a like symbolic meaning, and is hence 
one of the decorations of a Sorrow Lodge. 

Amar-jah. Hebrew PP~"T/DN, God 
spake; a significant word in the high de- 
grees of the Ancient and Accepted Rite. 

Amazons, Order of. Thory gives 
this in his Nomenclature des Grades as an 
androgynous degree practised in America. 
I have no knowledge of it, and think that 
Thory is in error. Ragon says ( Tuill. Gen., 
89,) that it was created in the United States 
in 1740, but met with no success. 

Amen. The response to every Masonic 
prayer is, "So mote it be: Amen." The 
word Amen signifies in Hebrew verily, truly, 
certainly. "Its proper place," says Gese- 
nius, " is where one person confirms the 
words of another, and adds his wish for 
success to the other's vows." It is evident, 
then, that it is the brethren of the Lodge, 
and not the Master or Chaplain, who should 
pronounce the word. It is a response to 



the prayer. The Talmudists have many 
superstitious notions in respect to this 
word. Thus, in one treatise, ( Uber Musar,) 
it is said that whosoever pronounces it with 
fixed attention and devotion, to him the 
gates of Paradise will be opened; and, 
again, whosoever enunciates the word rap- 
idly, his days shall pass rapidly away, and 
whosoever dwells upon it, pronouncing it 
distinctly and slowly, his life shall be pro- 
longed. 

Amendment. All amendments to 
the by-laws of a Lodge must be submitted 
to the Grand Lodge for its approval. 

An amendment to a motion pending be- 
fore a Lodge takes precedence of the orig- 
inal motion, and the question must be put 
upon the amendment first. If the amend- 
ment be lost, then the question will be on 
the motion ; if the amendment be adopted, 
then the question will be on the original 
motion as so amended; and if then this 
question be lost, the whole motion falls to 
the ground. 

The principal Parliamentary rules in 
relation to amendments which are appli- 
cable to the business of a Masonic Lodge 
are the following : 

1. An amendment must be made in one 
of three ways, — by adding or inserting cer- 
tain words, by striking out certain words, 
or by striking out certain words and insert- 
ing others. 

2. Every amendment is susceptible of an 
amendment of itself, but there can be no 
amendment of the amendment of an amend- 
ment ; such a piling of questions one upon 
another would tend to embarrass rather 
than to facilitate business. "The object 
which is proposed to be effected by such a 
proceeding must be sought by rejecting the 
amendment to the amendment, and then 
submitting the proposition in the form of 
an amendment of the first amendment in 
the form desired." Cushing {Elem. Law 
and Pract. Leg. Ass., $1306) illustrates this 
as follows : " If a proposition consists of 
AB, and it is proposed to amend by insert- 
ing CD, it may be moved to amend the 
amendment by inserting EF; but it cannot 
be moved to amend this amendment, as, 
for example, by inserting G. The only 
mode by which this can be reached is to 
reject the amendment in the form in which 
it is presented, namely, to insert EF, and 
to move it in the form in which it is desired 
to be amended, namely, to insert EFG." 

3. An amendment once rejected cannot 
be again proposed. 

4. An amendment to strike out certain 
words having prevailed, a subsequent mo- 
tion to restore them is out of order. 

5. An amendment may be proposed which 
will entirely change the character and sub- 
stance of the original motion. The incon- 



62 



AMERICAN 



AMERICAN 



sistency or incompatibility of a proposed 
amendment with the proposition to be 
amended, though an argument, perhaps, for 
its rejection by the Lodge, is no reason for 
its suppression by the presiding officer. 

6. An amendment, before it has been pro- 
posed to the body for discussion, may be 
withdrawn by the mover ; but after it has 
once been in possession of the Lodge, it can 
only be withdrawn by leave of the Lodge. 
In the Congress of the United States, leave 
must be obtained by unanimous consent ; 
but the usage in Masonic bodies is to re- 
quire only a majority vote. 

7. An amendment having been with- 
drawn by the mover, may be again pro- 
posed by another member. 

8. Several amendments may be proposed 
to a motion or several amendments to an 
amendment, and the question will be put 
on them in the order of their presentation. 
But as an amendment takes precedence of 
a motion, so an amendment to an amend- 
ment takes precedence of the original 
amendment. 

9. An amendment does not require a 
seconder, although an original motion al- 
ways does. 

There are many other rules relative to 
amendments which prevail in Parliamen- 
tary bodies, but these appear to be the only 
ones which regulate this subject in Ma- 
sonic assemblies. 

American Mysteries. Among the 
many evidences of a former state of civili- 
zation among the aborigines of this country 
which seem to prove their origin from the 
races that inhabit the Eastern hemisphere, 
not the least remarkable is the existence of 
Fraternities bound by mystic ties, and claim- 
ing, like the Freemasons, to possess an eso- 
teric knowledge, which they carefully con- 
ceal from all but the initiated. De Witt 
Clinton relates, on the authority of a respec- 
table native minister, who had received the 
signs, the existence of such a society among 
the Iroquois. The number of the members 
was limited to fifteen, of whom six were to 
be of the Seneca tribe, five of the Oneidas, 
two of the Cayugas, and two of the St. Regis. 
They claim that their institution has existed 
from the era of the creation. The times of 
their meeting they keep secret, and throw 
much mystery over all their proceedings. 

Brinton tells us in his interesting and 
instructive work on The Myths of the New 
World, (p. 285,) that among the red race 
of America "the priests formed societies 
of different grades of illumination, only to 
be entered by those willing to undergo 
trying ordeals, whose secrets were not 
to be revealed under the severest penalties. 
The Algonkins had three such grades — the 
waubeno, the meda, and the jossakeed, the 
last being the highest. To this no white 



man was ever admitted. All tribes appear 
to have been controlled by these secret so- 
cieties. Alexander von Humboldt mentions 
one, called that of the Botuto, orHoly Trum- 
pet, among the Indians of the Orinoko, 
whose members must vow celibacy, and 
submit to severe scourgings and fasts. The 
Collahuayas of Peru were a guild of itine- 
rant quacks and magicians, who never re- 
mained permanently in one spot. 5 ' 

American Rite. It has been pro- 
posed, and I think with propriety, to give 
this name to the series of degrees conferred 
in the United States. The York Rite, which 
is the name by which they are usually 
designated, is certainly a misnomer, for the 
York Rite properly consists of only the de- 
grees of Entered Apprentice, Fellow Craft, 
and Master Mason, including in the last 
degree the Holy Royal Arch. This was the 
Masonry that existed in England at the 
time of the revival of the Grand Lodge in 
1717. The abstraction of the Royal Arch 
from the Master's degree, and its location as 
a separate degree, produced that modifica- 
tion of the York Rite which now exists in 
England, and which should properly be 
called the Modern York Rite, to distin- 
guish it from the Ancient York Rite, which 
consisted of only three degrees. But in the 
United States still greater additions have 
been made to the Rite, through the labors 
of Webb and other lecturers, and the influ- 
ence insensibly exerted on the Order by 
the introduction of the Ancient and Ac- 
cepted Rite into this country. The Ameri- 
can modification of the York Rite, or the 
American Rite, consists of nine degrees, viz. : 

1. Entered Apprentice. 1^1^^ 

« Ma teT MaS„ ™ de * the g control 

* Master Mason. j of Graud Lod g es . 

4. Mark Master. 1 Given in Chap- 

5. Past Master. I ters, and under the 

6. Most Excellent Master, [control of Grand 

7. Holy Royal Arch. J Chapters. 

] Given in Coun- 

8. Royal Master. I cils, and under the 

9. Select Master. j control of Grand 

J Councils. 

A tenth degree, called Super-Excellent 
Master, is conferred in some Councils as an 
honorary rather than as a regular degree ; 
but even as such it is repudiated by many 
Grand Councils. To these, perhaps, should 
be added three more degrees, namely, 
Knight of the Red Cross, Knight Temp- 
lar, and Knight of Malta, which are given 
in Commanderies, and are under the con- 
trol of Grand Commanderies, or, as they are 
sometimes called, Grand Encampments. 
But the degrees of the Commandery, which 
are also known as the degrees of Chivalry, 
can hardly be called a part of the American 
Rite. The possession of the eighth and ninth 
degrees is not considered a necessary quali- 



AMETH 



ANACHRONISM 



63 



fication for receiving them. The true 
American Rite consists only of the nine 
degrees, above enumerated. 

There is, or may be, a Grand Lodge, 
Grand Chapter, Grand Council, and Grand 
Commandery in each State, whose jurisdic- 
tion is distinct and sovereign within its own 
territory. There is no General Grand 
Lodge, or Grand Lodge of the United States ; 
but there is a General Grand Chapter and 
a Grand Encampment, to which the Grand 
Chapters and Grand Commanderies of 
some, but not all, of the States are subject. 

Ameth. Properly, Emeth, which see. 

Amethyst. Hebrew nnSnx, achlemah. 
The ninth stone in the breastplate of the 
high priest. On it was inscribed the tribe of 
Gad. The amethyst is a stone in hardness 
next to the diamond, and of a deep red and 
blue color resembling the breast of a dove. 

Aniieists, Order of. A secret asso- 
ciation of students, once very extensively 
existing among the universities of Northern 
Germany. Thory says that this association 
was first established in the College of Cler- 
mont, at Paris. An account of it was pub- 
lished at Halle, in 1799, by F. C. Laukhard, 
under the title of Der Mosellaner-oder Ami- 
cistenorden nach seiner Enstehuny, inneren 
Verfassung und Verbreitung. The Order 
was finally suppressed by the imperial 
government. 

Amis Reunis, liOge des. The 
Lodge of United Friends, founded at Paris 
about 1 772, was distinguished for the talents 
of many of its members, among whom was 
Savalette des Langes, and played for many 
years an important part in the affairs of 
French Masonry. In its bosom was origi- 
nated, in 1773, the Rite of Philalethes. In 
1785 it convoked the first Congress of Paris, 
for the laudable purpose of endeavoring to 
disentangle Freemasonry from the almost 
inextricable confusion into which it had 
fallen by the invention of so many rites 
and new degrees. The Lodge was in pos- 
session of a valuable library for the use of 
its members, and had an excellent cabinet 
of the physical and natural sciences. Upon 
the death of Savalette, who was the soul of 
the Lodge, it fell into decay, and its books, 
manuscripts, and cabinet were scattered. 
All of its library that was valuable was 
transferred to the archives of the Mother 
Lodge of the Philosophic Scottish Rite. 
Barruel gives a brilliant picture of the con- 
certs, balls, and suppers given by this 
Lodge in its halcyon days, to which the 
Cresuses of Masonry congregated, while a 
few superior members were engaged, as he 
says, in hatching political and revolution- 
ary schemes, but really in plans for the ele- 
vation of Masonry as a philosophic institu- 
tion. 



Amnion. See Amun. 

Ammonitisli War. A war to which 
allusion is made in the Fellow Craft's 
degree. The Ammonites were the de- 
scendants of the younger son of Lot, and 
dwelt east of the river Jordan, but origi- 
nally formed no part of the land of Canaan, 
the Israelites having been directed not to 
molest them for the sake of their great pro- 
genitor, the nephew of Abraham. But in 
the time of Jephthah, their king having 
charged the Israelites with taking away a 
part of his territory, the Ammonites crossed 
the river Jordan and made war upon the 
Israelites. Jephthah defeated them with 
great slaughter, and took an immense 
amount of spoil. It was on account of 
this spoil — in which they had no share — 
that the Ephraimites rebelled against Jeph- 
thah, and gave him battle. See Ephraim- 
ites. 

Amphibalus. See Saint Amphibalus. 

Ample Form. When the Grand 
Master is present at the opening or closing 
of the Grand Lodge, it is said to be opened 
or closed " in ample form.' 7 Any ceremony 
performed by the Grand Master is said to 
be done " in ample form ; " when per- 
formed by the Deputy, it is said to be " in 
due form ; " and by any other temporarily 
presiding officer, it is " in form." See 
Form. 

Amulet. See Talisman. 

Amun. The supreme god among the 
Egyptians. He was a concealed god, and 
is styled "the Celestial Lord who sheds 
light on hidden things." From him all 
things emanated, though he created noth- 
ing. He corresponded with the Jove of 
the Greeks, and, consequently, with the 
Jehovah of the Jews. His symbol was a 
ram, which animal was sacred to him. On 
the monuments he is represented with a 
human face and limbs free, having two tall 
straight feathers on his head, issuing from 
a red cap ; in front of the plumes a disc is 
sometimes seen. His body is colored a deep 
blue. He is sometimes, however, repre- 
sented with the head of a ram, and the 
Greek and Roman writers in general agree 
in describing him as being ram-headed. 
There is some confusion on this point. 
Kenrick says that Nouf was, in the major- 
ity of instances, the ram-headed god of the 
Egyptians ; but he admits that Amun may 
have been sometimes so represented. 

Anaehronism. Ritual makers, espe- 
cially when they have been ignorant and 
uneducated, have often committed ana- 
chronisms by the introduction into Ma- 
sonic ceremonies of. matters entirely out 
of time. Thus, the use of a bell to indi- 
cate the hour of the night, practised in the 
third degree ; the placing of a celestial and 



64 



ANAGRAM 



ANCHOR 



a terrestrial globe on the summit of the 
pillars of the porch, in the second degree ; 
and quotations from the New Testament 
and references to the teachings of Christ, 
in the Mark degree, are all anachronisms. 
But, although it were to be wished that 
these disturbances of the order of time had 
been avoided, the fault is not really of 
much importance. The object of the rit- 
ualist was simply to convey an idea, and 
this he has done in the way which he sup- 
posed would be most readily comprehended 
by those for whom the ritual was made. 
The idea itself is old, although the mode 
of conveying it may be new. Thus, the 
bell is used to indicate a specific point of 
time, the globes to symbolize the univer- 
sality of Masonry, and passages from the 
New Testament to inculcate the practice 
of duties whose obligations are older than 
Christianity. 

Anagram. The manufacture of ana- 
grams out of proper names or other words 
has always been a favorite exercise, some- 
times to pay a compliment, — as when Dr. 
Burney made Honor est a Nilo out of Hora- 
tio Nelson, — and sometimes for purposes 
of secrecy, as when Roger Bacon concealed 
under an anagram' one of the ingredients 
in his recipe for gunpowder, that the world 
might not too easily become acquainted 
with the composition of so dangerous a 
material. The same method was adopted 
by the adherents of the house of Stuart 
when they manufactured their system of 
high degrees as a political engine, and thus, 
under an anagrammatic form, they made 
many words to designate their friends or, 
principally, their enemies of the opposite 
party. Most of these words it has now 
become impossible to restore to their orig- 
inal form, out several are readily decipher- 
able. Thus, among the Assassins of the 
third degree, who symbolized, with them, 
the foes of the monarchy, we recognize 
Bomvel as Cromwell, and Hoben as Bohun, 
Earl of Essex. It is only thus that we can 
ever hope to trace the origin of such words 
in the high degrees as Tercy, Stolkin, Mor- 
phey, etc. To look for them in any Hebrew 
root would be a fruitless task. The deri- 
vation of many of them, on account of the 
obscurity of the persons to whom they 
refer, is, perhaps, forever lost ; but of others 
the research for their meaning maybe more 
successful. 

Ananiah. The name of a learned 
Egyptian, who is said to have introduced 
the Order of Mizraim from Egypt into 
Italy. Dr. Oliver (Landm., ii. 75,) states 
the tradition, but doubts its authenticity. It 
is in all probability apocryphal. See Miz- 
raim, Bite of. 




Anchor and Ark. The anchor, as a 
symbol of hope, does not appear to have 
belonged to the ancient and classic system 
of symbolism.' The Goddess Spes, or Hope, 
was among the ancients represented in the 
form of an erect woman, holding the skirts 
of her garments in her left hand, and in 
her right a flower-shaped cup. As an em- 
blem of hope, the anchor is peculiarly a 
Christian, and thence a Masonic, symbol. 
It is first found inscribed on the tombs in 
the catacombs of Rome, and the idea of 
using it is probably derived from the lan- 
guage of St. Paul, (Heb. vi. 19,) " which 
hope we have as an anchor 
of the soul both sure and 
steadfast." The primitive 
Christians "looked upon 
life as a stormy voyage, 
and glad were the voy- 
agers when it was done, 
and they had arrived safe in port. Of this 
the anchor was a symbol, and when their 
brethren carved it over the tomb, it was to 
them an expression of confidence that he 
who slept beneath had reached the haven 
of eternal rest." (Kip, Catacombs of Borne, 
p. 112.) The strict identity between this 
and the Masonic idea of the symbol will be 
at once observed. 

" The anchor," says Mrs. Jameson, (Sac. 
and Legend, Art. L, 34,) "is the Christian 
symbol of immovable firmness, hope, and 
patience; and we find it very frequently 
in the catacombs and on the ancient Chris- 
tian gems." It is the peculiar attribute of 
St. Clement, and is often inscribed on 
churches dedicated to him. 

But there is a necessary connection be- 
tween an anchor and a ship, and hence, 
the latter image has also been adopted as a 
symbol of the voyage of life; but, unlike the 
anchor, it was not confined to Christians, 
but was with the heathens also a favorite 
emblem of the close of life. Kip thinks 
the idea may have been derived from them 
by the Christian fathers, who gave it a more 
elevated meaning. The ship is in Masonry 
substituted by the ark. Mrs. Jameson says, 
(ut supra,) that "the Ark of Noah floating 
safe amid the deluge, in which all things 
else were overwhelmed, was an obvious 
symbol of the Church of Christ. . . . The 
bark of St. Peter tossed in the storm, and 
by the Redeemer guided safe to land, was 
also considered as symbolical." 

These symbolical views have been intro- 
duced into Masonry, with, however, the 
more extended application which the uni- 
versal character of the Masonic religious 
faith required. Hence, in the third degree, 
whose teachings all relate to life and death, 
" the ark and anchor are emblems of a 



ANCHOR 



ANCIENT 



65 



well-grounded hope and a well-spent life. 
They are emblematical of that divine ark 
which safely wafts us over this tempestuous 
sea of troubles, and that anchor which shall 
safely moor us in a peaceful harbor where the 
wicked cease from troubling and the weary 
shall find rest." Such is the language of the 
lecture of the third degree, and it gives 
all the information that is required on the 
esoteric meaning of these symbols. The 
history I have added of their probable ori- 
gin will no doubt be interesting to the Ma- 
sonic student. 

Anchor, Knight of the. See 
Knight of the Anchor. 

Anchor, Order of Knights and 
Ladies of the. A system of androgy- 
nous Masonry which arose in France in the 
year 1745. It was a schism which sprang 
out of the Order of Felicity, from which it 
differed only in being somewhat more re- 
fined, and in the adoption of other words 
of recognition. Its existence was not more 
durable than that of its predecessor. See 
Felicity, Order of. 

Ancient and Accepted Rite. 
See Scottish Rite. 

Ancient Craft Masonry. This is 
the name given to the three symbolic de- 
grees of Entered Apprentice, Fellow Craft, 
and Master Mason. The degree of Royal 
Arch is not generally included under this 
appellation; although, when considered (as 
it really is) a complement of the third de- 
gree, it must of course constitute a part of 
Ancient Craft Masonry. In the articles of 
union between the two Grand Lodges of 
England, adopted in 1813, it is declared 
that "pure Ancient Masonry consists of 
three degrees and no more; viz.: those 
of the Entered Apprentice, the Fellow 
Craft, and the Master Mason, including 
the Supreme Order of the Holy Eoyal 
Arch." 

Ancient Free and Accepted 
Masons. The title most generally as- 
sumed by the English and American Grand 
Lodges. See Titles of Grand Lodges. 

Ancient Masons. Ancients was the 
name assumed by the schismatic body of 
Masons who, in 1738, seceded from the 
regular Grand Lodge of England, and who 
at the same time insultingly bestowed upon 
the adherents of that body the title of 
Moderns. Thus Dermott, in his Ahiman 
Kezon, (p. 63,) divides the Masons of Eng- 
land into two classes, as follows : 

" The Ancients, under the name of Free 
and Accepted Masons. The Moderns, under 
the name of Freemasons of England. And 
though a similarity of names, yet they dif- 
fer exceedingly in makings, ceremonies, 
knowledge, Masonical language, and instal- 
I ■ 5 



lations ; so much so, that they always have 
been, and still continue to be, two dis- 
tinct societies, directly independent of each 
other." 

To understand, therefore, anything of the 
meaning of these two terms, we must be 
acquainted with the history of the schism 
of the self-styled Ancients from the legal 
Grand Lodge of England. No Masonic 
student should be ignorant of this history, 
and I propose, therefore, to give a brief 
sketch of it in the present article. 

In the year 1738, a number of brethren 
in London, having become dissatisfied with 
certain transactions in the Grand Lodge of 
England, separated themselves from the 
regular Lodges, and began to hold meetings 
and initiate candidates without the sanction 
and authority of the Grand Lodge. Pres- 
ton, who has given a good account of the 
schism, does not, however, state the causes 
which led to the dissatisfaction of the re- 
cusant brethren. But Thory [Act. Lat., i. 
36,) attributes it to the fact that the Grand 
Lodge had introduced some innovations, 
altering the rituals and suppressing many 
of the ceremonies which had long been in 
use. This is also the charge made by Dermott. 
It is certain that changes were made, espe- 
cially in some of the modes of recognition, 
and these changes, it is believed, were in- 
duced by the publication of a spurious 
revelation by the' notorious Samuel Prich- 
ard. Preston himself acknowledges that 
innovations took place, although he attri- 
butes them to a time subsequent to the first 
secession. 

Just about this time some dissensions 
had occurred between the Grand Lodge at 
London and that at York, and the seceding 
brethren, taking advantage of this condi- 
tion of affairs, assumed, but without au- 
thority from the Grand Lodge of York, the 
name of Ancient York Masons. Matters 
were, however, subsequently accommo- 
dated ; but in the next year the difficulties 
were renewed, and the Grand Lodge per- 
sisting in its innovations and ritualistic 
changes, the seceding brethren declared 
themselves independent, and assumed the 
appellation of Ancient Masons, to indicate 
their adhesion to the ancient forms, while, 
for a similar purpose, they denominated the 
members of the regular Lodges, Modern 
Masons, because, as was contended, they 
had adopted new forms and usages. The 
seceders established a new Grand Lodge in 
London, and, under the claim that they 
were governed by the Ancient York Con- 
stitutions, which had been adopted at that 
city in the year 926, they gained over many 
influential persons in England, and were 
even recognized by the Grand Lodges of 



66 



ANCIENT 



ANCIENT 



Scotland and Ireland. The Ancient York 
Lodges, as they were called, greatly in- 
creased in England, and became so popular 
in America that a majority of the Lodges 
and provincial Grand Lodges established in 
this country during the eighteenth century 
derived their warrants from the Grand 
Lodge of Ancient York Masons. In the 
year 1756, Laurence Dermott, then Grand 
Secretary, and subsequently the Deputy 
Grand Master of the schismatic Grand 
Lodge, published a' Book of Constitutions 
for the use of the Ancient Masons, under 
the title of Ahiman Rezon, which work 
went through several editions, and became 
the code of Masonic law for all who ad- 
hered, either in England or America, to the 
Ancient York Grand Lodge, while the 
Grand Lodge of Moderns, or the regular 
Grand Lodge of England, and its ad- 
herents, were governed by the regulations 
contained in Anderson's Constitutions, the 
first edition of which had been published 
in 1723. 

The dissensions between the two Grand 
Lodges of England lasted until the year 
1813, when, as will be hereafter seen, the 
two bodies became consolidated under the 
name and title of the United Grand Lodge 
of Ancient Freemasons of England. Four 
years afterwards a similar and final recon- 
ciliation took place in America, by the 
union of the two Grand Lodges in South 
Carolina. At this day all distinction be- 
tween the Ancients and Moderns has 
ceased, and it lives only in the memory of 
the Masonic student. 

What were the precise differences in the 
rituals of the Ancients and the Moderns, 
it is now perhaps impossible to discover, as 
from their esoteric nature they were only 
orally communicated ; but some shrewd 
and near approximations to their real na- 
ture may be drawn by inference from the 
casual expressions which have fallen from 
the advocates of each in the course of their 
long and generally bitter controversies. 

I have already said that the regular 
Grand Lodge is stated to have made certain 
changes in the modes of recognition, in 
consequence of the publication of Samuel 
Prichard's spurious revelation. These 
changes were, as we traditionally learn, a 
simple transposition of certain words, by 
which that which had originally been the 
first became the second, and that which had 
been the second became the first. Hence Dr. 
Dalcho, the compiler of the original Ahi- 
man Rezon of South Carolina, who was 
himself made in an Ancient Lodge, but 
was acquainted with both systems, says, 
(Edit. 1822, p. 193,) " The real difference in 
point of importance was no greater than it 
would be to dispute whether the glove should 



be placed first upon the right or on the left." 
A similar testimony as to the character of 
these changes is furnished by an address to 
the Duke of Athol, the Grand Master of 
the Grand Lodge of Ancients, in which it 
is said : " I would beg leave to ask, whether 
two persons standing in the Guildhall of 
London, the one facing the statues of Gog 
and Magog, and the other with his back 
turned on them, could, with any degree of 

gropriety, quarrel about their stations ; as 
rog must be on the right of one, and Ma- 
gog on the right of the other. Such then, 
and far more insignificant, is the disputa- 
tious temper of the seceding brethren, that 
on no better grounds than the above they 
choose to usurp a power and to aid in open 
and direct violation of the regulations they 
had solemnly engaged to maintain, and by 
every artifice possible to be devised endeav- 
ored to increase their numbers." It was 
undoubtedly to the relative situation of the 
pillars of the porch, and the appropriation 
of their names in the ritual, that these in- 
nuendoes referred. As we have them now, 
they were made by the change effected by 
the Grand Lodge of Moderns, which trans- 
posed the original order in which they 
existed before the change, and in which 
order they are still preserved by the conti- 
nental Lodges of Europe. 

It is then admitted that the Moderns did 
make innovations in the ritual; and although 
Preston asserts that the changes were made 
by the regular Grand Lodge to distinguish 
its members from those made by the An- 
cient Lodges, it is evident, from the lan- 
guage of the address just quoted, that the 
innovations were the cause and not the 
effect of the schism, and the inferential 
evidence is that the changes were made in 
consequence of, and as a safeguard against, 
spurious publications, and were intended, 
as I have already stated, to distinguish im- 
postors from true Masons, and not schis- 
matic or irregular brethren from those who 
were orthodox and regular. 

But outside of and beyond this transpo- 
sition of words, there was another difference 
existing between the Ancients and the 
Moderns. Dalcho, who was acquainted 
with both systems, says that the Ancient 
Masons were in possession of marks of re- 
cognition known only to themselves. His 
language on this subject is positive. "The 
Ancient York Masons," he says, "were 
certainly in possession of the original, uni- 
versal marks, as they were known and 
given in the Lodges they had left, and 
which had descended through the Lodge of 
York, and that of England, down to their 
day. Besides these, we find they had pecu- 
liar marks of their own, which were un- 
known to the body from which they had 



ANCIENT 



ANCIENT 



67 



separated, and were unknown to the rest of 
the Masonic world. We have, then, the 
evidence that they had two sets of marks ; 
viz. : those which they had brought with 
them from the original body, and those 
which they had, we must suppose, them- 
selves devised." (P. 192.) 

Dermott, in his Ahiman Kezon, confirms 
this statement of Dalcho, if, indeed, it needs 
confirmation. He says that "a Modern 
Mason may with safety communicate all 
his secrets to an Ancient Mason, but that 
an Ancient Mason cannot, with like safety, 
communicate all his secrets to a Modern 
Mason without further ceremony." And 
he assigns as a reason for this, that " as a 
science comprehends an art (though an art 
cannot comprehend a science), even so An- 
cient Masonry contains everything valua- 
ble among the Moderns, as well as many 
other things that cannot be revealed with- 
out additional ceremonies." 

Now, what were these " other things " 
known by the Ancients, and not known by 
the Moderns ? What were these distinctive 
marks, which precluded the latter from 
visiting the Lodges of the former ? Written 
history is of course silent as to these eso- 
teric matters. But tradition, confirmed by, 
and at the same time explaining, the hints 
and casual intimations of contemporary 
writers, leads us to the almost irresistible 
inference that they were to be found in the 
different constructions of the third, or 
Master's degree, and the introduction into 
it of the Royal Arch element ; for, as Dr. 
Oliver (Hist. Eng. R. A., p. 21,) says, "the 
division of the third degree and the fabri- 
cation of the English Eoyal Arch appear, 
on their own showing, to have been the 
work of the Ancients." And hence the 
Grand Secretary of the regular Grand 
Lodge, or that of the Moderns, replying to 
the application of an Ancient Mason from 
Ireland for relief, says : " Our society (i. e. 
the Moderns) is neither Arch, Eoyal Arch, 
nor Ancient, so that you have no right to 
partake of our charity." 

This, then, is the solution of the diffi- 
culty. The Ancients, besides preserving 
the regular order of the words in the first 
and second degrees, which the Moderns had 
transposed, (a transposition which has been 
retained in the Lodges of Britain and 
America, but which has never been ob- 
served by the continental Lodges of Europe, 
who continue the usage of the Ancients,) 
also finished the otherwise imperfect third 
degree with its natural complement, the 
Royal Arch, a complement with which the 
Moderns were unacquainted, or which they, 
if they knew it once, had lost. 

For some years the Ancient Lodges ap- 
pear to have worked on an independent 



system, claiming the original right which 
every body of Masons had to assemble and 
work without a warrant. Here, however, 
they were evidently in error, for it was well 
known that on the revival of Masonry, in 
the year 1717, this right had been relin- 
quished by the four London Lodges that 
were then in operation, and which consti- 
tuted the Grand Lodge. This objection the 
Ancients pretended to meet by declaring 
that the Grand Lodge organized in 1717 
was not legally constituted, only four Lodges 
having been engaged in the organization, 
while, as they said, five were required. 
Here again they were in error, as there is 
no evidence of any such regulation having 
ever existed. And, therefore, to place 
themselves in a less irregular position, they 
organized, in 1757, a Grand Lodge of their 
own, which was subsequently known by the 
title of " The Grand Lodge of Free and Ac- 
cepted Masons of England, according to 
the old Constitutions," while the regular 
body was known as " The Grand Lodge of 
Free and Accepted Masons under the Con- 
stitution of England." 

The following is a list of the Grand 
Masters of the Grand Lodge of Ancients 
from its organization to its dissolution : 
1753, Robert Turner; 1755, Edward 
Vaughan ; 1757, Earl of Blessington ; 
1761, Earl of Kelly ; 1767, Thomas Mat- 
thew ; 1771, 3d Duke of Athol ; 1775, 4th 
Duke of Athol; 1782, Earl of Antrim; 
1791, 4th Duke of Athol ; 1813, Duke of 
Kent, under whom the reconciliation of 
the two Grand Lodges was accomplished. 

The Grand Lodge of Ancient Masons 
was, shortly after its organization, recog- 
nized by the Grand Lodges of Scotland and 
Ireland, and, through the ability and en- 
ergy of its officers, but especially Laurence 
Dermott, at one time its Grand Secretary, 
and afterwards its Deputy Grand Master, 
and the author of its Ahiman Rezon, or 
Book of Constitutions, it extended its in- 
fluence and authority into foreign coun- 
tries and into the British Colonies of 
America, where it became exceedingly 
popular, and where it organized several 
Provincial Grand Lodges, as, for instance, 
in Massachusetts, New York, Pennsylvania, 
Virginia, and South Carolina, where the 
Lodges working under this authority were 
generally known as "Ancient York Lodges." 

In consequence of this, dissensions existed, 
not only in the mother country but also in 
America, for many years, between the 
Lodges which derived their warrants from 
the Grand Lodge of Ancients and those 
which derived theirs from the regular or 
so-called Grand Lodge of Moderns. But 
the Duke of Kent having been elected, in 
1813,' the Grand Master of the Ancients, 



68 



ANCIENT 



ANDERSON 



while his brother, the Duke of Sussex, was 
Grand Master of the Moderns, a perma- 
nent reconciliation was effected between 
the rival bodies, and by mutual compro- 
mises the present " United Grand Lodge of 
Ancient Freemasons of England " was es- 
tablished. 

Similar unions were consummated in 
Ameri ca, th e last being th at of the two Grand 
Lodges of South Carolina, in 1817, and the 
distinction between the Ancients and the 
Moderns was forever abolished, or remains 
only as a melancholy page in the history 
of Masonic controversies. 

Ancient Reformed Rite. A Eite 
differing very slightly from the French 
Eite, or Rite Moderne, of which, indeed, it 
is said to be only a modification. It is 
practised by the Grand Lodge of Holland 
and the Grand Orient of Belgium. It was 
established in 1783 as one of the results of 
the Congress of Wilhelmsbad. 

Ancient of Days. A title applied, 
in the visions of Daniel, to Jehovah, to sig- 
nify that his days are beyond reckoning. 
Used by Webb in the Most Excellent Mas- 
ter's song. 

" Fulfilled is the promise 

By the Ancient of Days, 

To bring forth the cape-stone 

With shouting and praise." 

Ancients. See Ancient Masons. 
Ancient, The. The third degree of 
the German Union of Twenty-two. 
Ancient York Masons. One of 

the names assumed by the Lodges of An- 
cient Masons, which see. 

Anderson, James. The Eev. James 
Anderson, D. D., is well known to all Ma- 
sons as the compiler of the celebrated Book 
of Constitutions. He was born at Edin- 
burgh, Scotland, on the 5th of August, 
1684. He removed to London, — at what 
time is not known, — and became the min- 
ister of the Scotch Presbyterian Church in 
Swallow Street, Piccadilly. Chambers, in 
his Scottish Biography, describes him as "a 
learned but imprudent man, who lost a 
considerable part of his property in deep 
dabbling in the South Sea scheme." He 
was the author of an elaborate but very 
singular work, entitled Royal Genealogies. 
But he is principally indebted for his repu- 
tation to his labors on the Ancient Consti- 
tutions of Freemasonry. It is probable that 
he was a member of one of the four old 
Lodges of London which, in 1717, organ- 
ized the Grand Lodge of England. At all 
events, he is found, four years after, taking 
an interest in the concerns of the Craft, 
and having so much reputation among his 
brethren as to have been selected to dis- 
charge the difficult duties of a historiogra- 
pher. On the 29th of September, 1721, he 



was commissioned by the Grand Lodge to 
collect and compile the history, charges, and 
regulations of the Fraternity from the then 
existing ancient Constitutions of the Lodges. 
On the 27th of December following, his 
work was finished, and the Grand Lodge 
appointed a committee of fourteen learned 
brethren to examine and report upon it. 
Their report was made on the 25th of 
March, 1722; and, after a few amend- 
ments, Anderson's work was formally ap- 
proved, and ordered to be printed for the 
benefit of the Lodges, which was done in 
1723. This is now the well-known Book 
of Constitutions, which contains the his- 
tory of Masonry, (or, more correctly, archi- 
tecture,) the ancient charges, and the gen- 
eral regulations, as the same were in use in 
many old Lodges. In 1738 a second edi- 
tion was published. The edition of 1723 
has become exceedingly rare, and copies 
of it bring fancy prices among the collect- 
ors of old Masonic books. Its intrinsic 
value is derived only from the fact that it 
contains the first printed copy of the Old 
Charges and also the General Eegulations. 
The history of Masonry which precedes 
these, and constitutes the body of the 
work, is fanciful, unreliable, and preten- 
tious to a degree that often leads to ab- 
surdity. The Craft is greatly indebted to 
Anderson for his labors in reorganizing the 
Institution, but doubtless it would have 
been better if he had contented himself 
with giving the records of the Grand Lodge 
from 1717 to 1738, which are contained in 
his second edition, and with preserving for 
us the charges and regulations, which, 
without his industry, might have been 
lost. No Masonic writer would now ven- 
ture to quote Anderson as authority for the 
history of the Order anterior to the eigh- 
teenth century. It must also be added that 
in the republication of the Old Charges 
in the edition of 1738, he made several 
important alterations and interpolations, 
which justly gave some offence to the 
Grand Lodge, and which render the 
second edition of no authority in this re- 
spect. 

In 1730, Dr. Anderson, in reply to some 
libellous attacks on the Order, and espe- 
cially the pretended exposition of Prich- 
ard, published A Defence of Masonry, which 
he subsequently appended to the second 
edition of the Book of Constitutions. This 
is the earliest scholarly discussion of the 
character of the Masonic institution, and 
proves that Anderson was a man of learn- 
ing and extensive reading. He died on 
May 28, 1739, aged 55 years. 

Anderson Manuscript. In the 
first edition of the Constitutions of the Free- 
masons, published by Dr. Anderson in 1723, 



ANDRE 



ANDROGYNOUS 



69 



there is on page 32, a copy of a manuscript, 
which he calls " a certain record of Free- 
masons, written in the reign of King Ed- 
ward IV." Preston also cites it in his Illus- 
trations, (p. 133,) but states that it is said to 
have been in the possession of Elias Ash- 
mole, but was unfortunately destroyed, with 
other papers on the subject of Masonry, at 
the Revolution. Anderson makes no refer- 
ence to Ashmole as the owner of the MS., 
nor to the fact of its destruction. If the 
statement of Preston was confirmed by other 
evidence, its title would properly be the 
" Ashmole MS. ; " but as it was first pub- 
lished by Anderson, Bro. Hughan has very 
properly called it the "Anderson Manu- 
script." It contains the Prince Edwin 
legend. 

Andre, Christopher Karl. An 
active Mason, who resided at Brtinn, in 
Moravia, where, in 1798, he was the Direc- 
tor of the Evangelical Academy. He was 
very zealously employed, about the end of 
the last century, in connection with other 
distinguished Masons, in the propagation 
of the Order in Germany. He was the 
editor and author of a valuable periodical 
work, which was published in 5 numbers, 
8vo, at Gotha and Halle under the title of 
Der Freimaurer oder compendiose Bibliothek 
alles Wissencourdigen iiber geheime Gesell- 
schaften. The Freemason, or a Compen- 
dious Library of everything worthy of 
notice in relation to Secret Societies. Be- 
sides valuable extracts from contemporary 
Masonic writers, it contains several essays 
and treatises by the editor. 

Andrea, John Valentine. This 
distinguished philosopher and amiable 
moralist, who has been claimed by many 
writers as the founder of the Rosicrucian 
Order, was born on the 17th of August, 
1586, at the small town of Herrenberg, in 
Wiirtemberg, where his father exercised 
clerical functions of a respectable rank. 
After receiving an excellent education in 
his native province, he travelled extensively 
through the principal countries of Europe, 
and on his return home received the ap- 
pointment, in 1614, of deacon in the town 
of Vaihingen. Four years after he was 
promoted to the office of superintendent at 
Kalw. In 1639 he was appointed court 
chaplain and a spiritual privy councillor, 
and subsequently Protestant prelate of 
Adelberg, and almoner of the Duke of 
Wiirtemberg. He died on the 27th of June, 
1654, at the age of sixty-eight years. 

Andrea was a man of extensive acquire- 
ments and of a most feeling heart. ■ By his 
great abilities he was enabled to elevate 
himself beyond the narrow limits of the 
prejudiced age in which he lived, and his 
literary labors were exerted for the reforma- 



tion of manners, and for the supply of the 
moral wants of the times. His writings, 
although numerous, were not voluminous, 
but rather brief essays full of feeling, judg- 
ment, and chaste imagination, in which 
great moral, political, and religious senti- 
ments were clothed in such a language of 
sweetness, and yet told with such boldness 
of spirit, that, as Herder says, he appears, 
in his contentious and anathematizing cen- 
tury, like a rose springiug up among thorns. 
Thus, in his Menippus, one of the earliest 
of his works, he has, with great skill and 
freedom, attacked the errors of the Church 
and of his contemporaries. His Herculis 
Christiani Lucius, xxiv., is supposed by 
some persons to have given indirectly, if 
not immediately, hints to John Bunyan 
for his Pilgrim' 's Progress. 

One of the most important of his works, 
however, or at least one that has attracted 
most attention, is his Fama Fraternitatis, 
published in 1615. This and the Chemische 
Hochzeit Christiani Rosencreuz, or Chemical 
Nuptials, by Christian Rosencreuz, which is 
also attributed to him, are the first works in 
which the Order of the Rosicrucians is men- 
tioned. Arnold, in his Ketzergeschicte, or His- 
tory of Heresy, contends, from these works, 
that Andrea was the founder of the Rosicru- 
cian Order ; others claim a previous exist- 
ence for it, and suppose that he was simply 
an annalist of the Order ; while a third party 
deny that any such Order was existing at the 
time, or afterwards, but that the whole was 
a mere mythical rhapsody, invented by 
Andrea as a convenient vehicle in which 
to convey his ideas of reform. But the 
whole of this subject is more fully discussed 
under the head of Posicrucianism, which 
see. 

Andrew, Apprentice and Fel- 
low Craft of St. (Fr., Apprenti et Com- 
pagnon de St. Andre; Ger., Andreas lehr- 
ling und Geselle.) The fourth degree of the 
Swedish Rite, which is almost precisely the 
same as the Flu Secret of the French Rite. 

Andrew, Cross of St. See Cross, 
St. Andrew's. 

Andrew, Favorite of St. (Fr., 
Frtre favori de St. Andre. ) Usually called 
" Knight of the Purple Collar." The ninth 
degree of the Swedish Rite. 

Andrew, Grand Scotch Knight 
of St. See Knight of St. Andrew. 

Androgynous Degrees. (From 
avqp, a man, and ywij, a woman.) Those de- 
grees of Masonry which are conferred on 
both men and women. Besides the degrees 
of the Adoptive Rite, which are practised 
in France, there are several of these degrees 
which are, as "sides degrees," conferred 
in this country. Such are the "Mason's 
Wife," conferred on the wives, daughters, 



70 



ANDROGYNOUS 



ANIMAL 



sisters, and mothers of Master Masons, and 
the " Knight and Heroine of Jericho," con- 
ferred on the wives and daughters of Royal 
Arch Masons. A few years ago, Rob. Morris 
invented, and very generally promulgated 
through the Western States of this country, 
a series of androgynous degrees, which he 
called " The Star of the East." There is 
another androgynous degree, sometimes 
conferred on the wives of Royal Arch Ma- 
sons, known as the " Good Samaritan." 

In some parts of the United States these 
degrees are very popular, while in other 
places they are never practised, and are 
strongly condemned as improper innova- 
tions. The fact is, that by their friends as 
well as by their enemies, these so-called 
degrees have been greatly misrepresented. 
When females are told that in receiving 
these degrees they are admitted into the 
Masonic Order, and are obtaining Masonic 
information under the name of "Ladies' 
Masonry," they are simply deceived. Every 
woman connected by ties of consanguinity 
to a Master Mason is peculiarly entitled to 
Masonic assistance and protection. If she 
is told this, and also told that by these an- 
drogynous degrees she is to be put in pos- 
session of the means of making her claims 
known by a sort of what may be called 
oral testimony, but that she is by their pos- 
session no nearer to the portals of Masonry 
than she was before, if she is honestly told 
this, then I can see no harm, but the pos- 
sibility of some good, in these forms if care- 
fully bestowed and prudently preserved. 
But all attempts to make Masonry of them, 
and especially that anomalous thing called 
Ladies' Masonry, are wrong, imprudent, and 
calculated to produce opposition among the 
well-informed and cautious members of the 
Fraternity. 

Androgynous Masonry. That so- 
called Masonry which is dedicated to the 
cultivation of the androgynous degrees. 
The Adoptive Rite of France is Androgyn- 
ous Masonry. 

Angel. Angels were originally in the 
Jewish theogony considered simply as mes- 
sengers of God, as the name Malachim im- 
ports, and the word is thus continually used 
in the early Scriptures of the Old Testa- 
ment. It was only after the captivity that 
the Jews brought from Babylon their mys- 
tical ideas of angels as instruments of crea- 
tive ministration, such as the angel of fire, 
of water, of earth, or of air. These doctrines 
they learned from the Chaldean sages, who 
had probably derived them from Zoroaster 
and the Zendavesta. In time these doc- 
trines were borrowed by the Gnostics, and 
through them they have been introduced 
into some of the high degrees; such, for in- 
stance, as the Knight of the Sun, in whose 



ritual the angels of the four elements play 
an important part. 

Angelic Brothers. (Ger., Engels- 
briider.) Sometimes called, after their 
founder, Oichtelites or Gichtelianer. A 
mystical sect of religious fanatics founded 
by one Gichtel, about the close of the seven- 
teenth century, in the United Netherlands. 
After the death of their founder in 1710, 
they gradually became extinct, or were con- 
tinued only in secret union with the Rosi- 
crucians. 

Angels' Alphabet. See Alphabet, 
Angels'. 

Angerona. The name of a pagan 
deity worshipped among the Romans. 
Pliny calls her the goddess of silence, and 
calmness of mind. Hence her statue has 
sometimes been introduced among the or- 
naments of Masonic edifices. She is repre- 
sented with her finger pressed upon her 
lips. See Harpowates, for what is further 
to be said upon this symbol. 

Angle. The inclination of two lines 
meeting in a point. Angles are of three 
kinds — acute, obtuse, and right angles. The 
right angle, or the angle of 90 degrees, is 
the only one recognized in Masonry, be- 
cause it is the form of the trying square, one 
of the most important working tools of the 
profession, and the symbol of morality. 

Angular Triad. A name given by 
Oliver to the three presiding officers of a 
Royal Arch Chapter. 

Animal Worship. The worship of 
animals is a species of idolatry that was 
especially practised by the ancient Egyp- 
tians. Temples were erected by this people 
in their honor, in which they were fed and 
cared for during life ; to kill one of them 
was a crime punishable with death ; and 
after death, they were embalmed, and in- 
terred in the catacombs. This worship was 
derived first from the earlier a'doration of 
the stars, to certain constellations of which 
the names of animals had been given ; next, 
from an Egyptian tradition that the gods, 
being pursued by Typhon, had concealed 
themselves under the forms of animals; 
and lastly, from the doctrine of the metem- 
psychosis, according to which there was a 
continual circulation of the souls of men 
and animals. But behind the open and 
popular exercise of this degrading worship 
the priests concealed a symbolism full of 
philosophical conceptions. 

Mr. Gliddonsays in his OtiaEgyptiaca, (p. 
94,) that "animal worship among the Egyp- 
tians was the natural and unavoidable con- 
sequence of the misconception, by the vul- 
gar, of those emblematical figures invented 
by the priests to record their own philo- 
sophical conception of absurd ideas. As 
the pictures and effigies suspended in early 



ANKALES 



ANOINTING 



71 



Christian churches, to commemorate a per- 
son or an event, became in time objects of 
worship to the vulgar, so, in Egypt, the 
esoteric or spiritual meaning of the em- 
blems was lost in the gross materialism of 
the beholder. This esoteric and allegorical 
meaning was, however, preserved by the 
priests, and communicated in the mysteries 
alone to the initiated, while the unin- 
structed retained only the grosser concep- 
tion." 

Annates Cnronologiques, Lite- 
raires et Historiques de la Maconnerie de 
la Pays-Bas, a dater de 1 Janvier, 1814, i.e. 
Chronological, Literary, and Historical An- 
nals of the Masonry of the Netherlands from 
the year 1814. This work, edited by Bros. 
Melton and De Margny, "was published at 
Brussels, in five volumes, during the years 
1823-26. It consists of an immense col- 
lection of French, Dutch, Italian, and Eng- 
lish Masonic documents translated into 
French. Kloss extols t it highly as a work 
which no Masonic library should be with- 
out. Its publication was unfortunately dis- 
continued in 1826 by the Belgian revolution. 

Annates Originis Magni Oalli- 
arum Orientis, etc. This history of 
the Grand Orient of France is, in regard to 
its subject, the most valuable of the works 
of C. A. Thory. It comprises a full account 
of the rise, progress, changes, and revolu- 
tions of French Freemasonry, with nume- 
rous curious and inedited documents, no- 
tices of a great number of rites, a fragment 
on Adoptive Masonry, and other articles of 
an interesting nature. It was published at 
Paris, in 1812, in 1 vol. of 471 pp., 8vo. See 
Kloss, No. 4,088. 

AnniTersary. See Festivals. 

Anno Depositionis. In the Year of 
the Deposite; abbreviated A.*. Dep.*. The 
date used by Royal and Select Masters, 
which is found by adding 1000 to the vul- 
gar era; thus, 1860 -f 1000 = 2860. 

Anno Hebraico. In the Hebrew 
Year ; abbreviated A.*. H.\ The same as 
Anno Mundi ; which see. 

Anno In ventionis. In the Year of the 
Discovery ; abbreviated A.*. I.*, or A. \ Inv.\ 
The date used by Royal Arch Masons. 
Found by adding 530 to the vulgar era ; 
thus, 1860 + 530 = 2390. 

Anno IiUCis. In the Year of Light ; 
abbreviated A.*. L.\ The date used in an- 
cient Craft Masonry ; found by adding 4000 
to the vulgar era ; thus, 1860+4000 = 5860. 

Anno Mundi. In the Year of the 
World. The date used in the Ancient and 
Accepted Rite; found by adding 3760 to 
the vulgar era until September. After Sep- 
tember, add one year more ; this is because 
the year used is the Hebrew one, which be- 
gins in September. Thus, July, 1860 + 



3760 = 5620, and October, 1860 + 3760 -f 
1 = 5621. 

Anno Ordinis. In the Year of the 
Order ; abbreviated A*. 0.\ The date used 
by Knights Templars ; found by subtract- 
ing 1118 from the vulgar era ; thus, 1860 — 
1118 = 742. 

Annuaire. Some French Lodges pub- 
lish annually a record of their most im- 
portant proceedings for the past year, and 
a list of their members. This publication 
is called an Annuaire, or Annual. 

Annual Communication. All the 
Grand Lodges of the United States, except 
those of Massachusetts, and Maryland, the 
District of Columbia, and Pennsylvania, 
hold only one annual meeting ; thus reviv- 
ing the ancient custom of a yearly Grand 
Assembly. The Grand Lodge of Massachu- 
setts, like that of England, holds Quarterly 
Communications. At these annual com- 
munications it is usual to pay the represen- 
tatives of the subordinate Lodges a per diem 
allowance, which varies in different Grand 
Lodges from one to three dollars, and also 
their mileage or travelling expenses. 

Annual Proceedings. Every 
Grand Lodge in the United States pub- 
lishes a full account of its proceedings at 
its Annual Communication, to which is also 
almost always added a list of the subordi- 
nate Lodges and their members. Some of 
these Annual Proceedings extend to a 
considerable size, and they are all valuable 
as giving an accurate and official account 
of the condition of Masonry in each State 
for the past year. They also frequently con- 
tain valuable reports of committees on ques- 
tions of Masonic law. The reports of the 
Committees of Foreign Correspondence are 
especially valuable in these pamphlets. See 
Correspondence, Committee on Foreign. 

Annuities. In England, one of the 
modes of distributing the charities of a 
Lodge is to grant annuities to aged mem- 
bers or to the widows and orphans of those 
who are deceased. In 1842 the "Royal 
Masonic Benevolent Annuity Fund" was 
established, which grants its charities in 
this way. 

Anointing. The act of consecrating 
any person or thing by the pouring on 
of oil. The ceremony of anointing was 
emblematical of a particular sanctifica- 
tion to a holy and sacred use. As such 
it was practised by both the Egyptians 
and the Jews, and many representations 
are to be seen among the former of the per- 
formance of this holy Rite. Wilkinson in- 
forms us, (Anc. Egypt., iv. 280,) that with 
the Egyptians the investiture to any sacred 
office was confirmed by this external sign ; 
and that priests and kings at the time of 
their consecration were, after they had been 



72 



ANONYMOUS 



ANTI-MASONIC 



attired in their full robes, anointed by the 
pouring of oil .upon the head. The Jewish 
Scriptures mention several instances in 
which unction was administered, as in the 
consecration of Aaron as high priest, and 
of Saul and David, of Solomon and Jo- 
ash, as kings. The process of anointing 
Aaron is fully described in Exodus (xxix. 
7). After he had been clothed in all his 
robes, with the mitre and crown upon his 
head, it is said, " then shalt thou take the 
anointing oil and pour it upon his head, and 
anoint him." 

The ceremony is still used in some of the 
high degrees of Masonry, and is always 
recognized as a symbol of sanctification, or 
the designation of the person so anointed 
to a sacred use, or to the performance of a 
particular function. Hence, it forms an 
important part of the ceremony of installa- 
tion of a high priest in the order of High 
Priesthood as practised in America. 

As to the form in which the anointing 
oil was poured, Buxtorf {Lex. Talm., p. 267,) 
quotes the Rabbinical tradition that in the 
anointment of kings the oil was poured on 
the head in the form of a crown, that is, 
in a circle around the head ; while in the 
anointment of the priests it was poured in 
the form of the Greek letter X, that is, on 
the top of the head, in the shape of a St. 
Andrew's cross. 

Anonymous Society. A society 
formerly existing in Germany, which con- 
sisted of 72 members, namely, 24 Appren- 
tices, 24 Fellow Crafts, and 24 Masters. It 
distributed much charity, but its real object 
was the cultivation of the occult sciences. 
Its members pretended that its Grand 
Master was one Tajo, and that he resided in 
Spain. 

Ansyreeh. A sect found in the moun- 
tains of Lebanon, of Northern Syria. Like 
the Druses, towards whom, however, they 
entertain a violent hostility, and the Assas- 
sins, they have a secret mode of recognition 
and a secret religion, which does not appear 
to be well understood by them. " How- 
ever," says Rev. Mr. Lyde, who visited 
them in 1852, " there is one in which they 
all seem agreed, and which acts as a kind 
of Freemasonry in binding together the 
scattered members of their body, namely, 
secret prayers which are taught to every 
male child of a certain age, and are re- 
peated at stated times, in stated places, 
and accompanied with religious rites. The 
Ansyreeh arose about the same time with 
the Assassins, and, like them, their religion 
appears to be an ill-digested mixture of 
Judaism, Christianity, and Mohammedan- 
ism. To the Masonic scholars these secret 
sects of Syria present an interesting study, 
because of their supposed connection with 
the Templars during the Crusades, the en- 



tire results of which are yet to be investi- 
gated. 

Antediluvian Masonry. Among 
the traditions of Masonry, which, taken 
literally, become incredible, but which, con- 
sidered allegorically, may contain a pro- 
found meaning, not the least remarkable 
are those which relate to the existence of a 
Masonic system before the Flood. Thus, 
Anderson (Const. 1st ed., p. 3,) says: 
" Without regarding uncertain accounts, we 
may safely conclude the old world, that 
lasted 1656 years, could not be ignorant of 
Masonry." Dr. Oliver has devoted the 
twenty-eighth lecture in his Historical Land- 
marks to an inquiry into " the nature and 
design of Freemasonry before the Flood ; " 
but he admits ttiat any evidence of the 
existence at that time of such an Institu- 
tion must be based on the identity of Free- 
masonry and morality. "We may safely 
assume," he says, " that whatever had for 
its object and end an inducement to the 
practice of that morality which is founded 
on the love of God, may be identified with 
primitive Freemasonry." 

The truth is, that antediluvian Masonry 
is alluded to only in what is called the 
" ineffable degrees ; " and that its only im- 
portant tradition is that of Enoch, who is 
traditionally supposed to be its founder, or, 
at least, its great hierophant. See Enoch. 

Anthem. The anthem was originally 
a piece of church music sung by alternate 
voices. The word afterwards, however, 
came to be used as a designation of that 
kind of sacred music which consisted of 
certain passages taken out of the Scriptures, 
and adapted to particular solemnities. In 
the permanent poetry and music of Ma- 
sonry the anthem is very rarely used. The 
spirit of Masonic poetry is lyrical, and 
therefore the ode is almost altogether used 
(except on some special occasions) in the 
solemnities and ceremonials of the Order. 
There are really no Masonic anthems. 

Anti-Masonic Books. There is no 
country of the civilized world where Free- 
masonry has existed, in which opposition 
to it has not, from time to time, exhibited 
itself; although it has always been over- 
come by the purity and innocence of the 
Institution. The earliest opposition by a 
government of which we have any record, 
is that of 1425, in the third year of the 
reign of Henry VI., of England, when the 
Masons were forbidden to confederate in 
chapters and congregations. This law was, 
however, never executed, and since that 
period Freemasonry has met with no per- 
manent or important opposition in England. 
The Roman Catholic religion has always 
been anti-Masonic, and hence edicts have 
constantly been promulgated by popes and 
sovereigns in Roman Catholic countries 



ANTI-MASONIC 



ANTI-MASONIC 



73 



against the Order. The most important of 
these edicts is the bull of Pope Clement 
XII., which was issued on the 28th of 
April, 1738, the authority of which bull is 
still in existence, and forbids any pious 
Catholic from uniting with a Masonic 
Lodge under the severest penalties of eccle- 
siastical excommunication. 

In the United States, where there are 
neither popes to issue bulls nor kings to 
promulgate edicts, the opposition to Free- 
masonry had to take the form of a political 
party. Such a party was organized in this 
country in the year 1826, soon after the 
disappearance of one William Morgan. 
The object of this party was professedly to 
put down the Masonic Institution as sub- 
versive of good government, but really for 
the political aggrandizement of its leaders, 
who used the opposition to Freemasonry 
merely as a stepping-stone to their own 
advancement to office. But the public vir- 
tue of the masses of the American people 
repudiated a party which was based on such 
corrupt and mercenary views, and its 
ephemeral existence was followed by a total 
annihilation. 

A society which has been deemed of so 
much importance as to be the victim of so 
many persecutions, must needs have had its 
enemies in the press. It was too good an 
Institution not to be abused. Accordingly, 
Freemasonry had no sooner taken its com- 
manding position as one of the teachers of 
the world, than a host of adversaries sprang 
up to malign its character and to misrepre- 
sent its objects. Hence, in the catalogue of 
a Masonic library, the anti-Masonic books 
will form no small part of the collection. 

Anti-Masonic works may very properly 
be divided into two classes. 1. Those 
written simply for the purposes of abuse, 
in which the character and objects of the 
Institution are misrepresented. 2. Those 
written for the avowed purpose of reveal- 
ing its ritual and esoteric doctrines. The 
former of these classes is always instigated 
by malignity, the latter by mean cupidity. 
The former class alone comes strictly 
within the category of " anti - Masonic 
books," although the two classes are often 
confounded; the attack on the principles 
of Masonry being sometimes accompanied 
with a pretended revelation of its myste- 
ries, and, on the other hand, the pseudo 
revelations are not unfrequently enriched by 
the most liberal abuse of the Institution. 

The earliest authentic work which con- 
tains anything in opposition to Freema- 
sonry is The Natural History of Stafford- 
shire, by Robert Plot, which was printed 
at Oxford in the year 1686. It is only in 
one particular part of the work that Dr. 
Plot makes any invidious remarks against 
K 



the Institution ; and we should freely for- 
give him for what he has said against it, 
when we know that his recognition of the 
existence, in the seventeenth century, of a 
society which was already of so much im- 
portance that he was compelled to acknowl- 
edge that he had " found persons of the 
most eminent quality that did not disdain 
to be of this fellowship," gives the most 
ample refutation of those writers who as- 
sert that no traces of the Masonic Institu- 
tion are to be found before the beginning of 
the eighteenth century. A triumphant reply 
to the attack of Dr. Plot is to be found 
in the third volume of Oliver's Golden 
Remains of the Early Masonic Writers. 

A still more virulent attack on the Order 
was made in 1730, by Samuel Prichard, 
which he entitled " Masonry dissected, being 
an universal and genuine description of all 
its branches from the original to the present 
time." This work went through a great 
many editions, and was at last, in 1738, re- 
plied to by the celebrated Dr. James Ander- 
son, in a pamphlet entitled " A Defence of 
Masonry, occasioned by a pamplet called 
Masonry Dissected." It was appended to 
the second edition of Anderson's Constitu- 
tions. It is a learned production, well 
worth perusal for the information that it 
gives in reference to the sacred rites of the 
ancients, independent of its polemic char- 
acter. About this time the English press 
was inundated by pretended revelations of 
the Masonic mysteries, published under 
the queerest titles, such as "Jachin and 
Boaz ; or, An authentic key to the door of 
Freemasonry," published in 1762 ; " Hiram, 
or the Grand Master Key to both Ancient 
and Modern Freemasonry," which ap- 
peared in 1766; "The Three Distinct 
Knocks," published in 1768, and a host of 
others of a similar character, which were, 
however, rather intended, by ministering 
to a morbid and unlawful curiosity, to put 
money into the purses of their compilers, 
than to gratify any vindictive feelings 
against the Institution. 

Some, however, of these works were 
amiable neither in their inception nor in 
their execution, and appear to have been 
dictated by a spirit that may be character- 
ized as being anything else except Chris- 
tian. Thus, in the year 1768, a sermon 
was preached, we may suppose, but cer- 
tainly published, at London, with the fol- 
lowing ominous title : " Masonry the Way to 
Hell; a Sermon wherein is clearly proved, 
both from Eeason and Scripture, that all 
who profess the Mysteries are in a State of 
Damnation." This sermon appears to have 
been a favorite with the ascetics, for in less 
than two years it was translated into French 
and German. But, on the other hand, it 



74 



ANTI-MASONIC 



ANTI-MASONIC 



gave offence to the liberal-minded, and many- 
replies to it were written and published, 
among which was one entitled Masonry the 
Turnpike- Road to Happiness in this Life, and 
Eternal Happiness Hereafter, which also 
found its translation into German. 

In 1797 appeared the notorious work of 
John Eobison, entitled " Proofs of a Con- 
spiracy against all the Eeligions and Gov- 
ernments of Europe, carried on in the secret 
meetings of Freemasons, Illuminati, and 
Reading Societies." Eobison was a gen- 
tleman and a scholar of some repute, a 
professor of natural philosophy, and Secre- 
tary of the Eoyal Society of Edinburgh. 
Hence, although his theory is based on 
false premises and his reasoning fallacious 
and illogical, his language is more decorous 
and his sentiments less malignant than 
generally characterize the writers of anti- 
Masonic books. A contemporary critic in 
the Monthly Review (vol. xxv., p. 315,) thus 
correctly estimates the value of his work : 
" On the present occasion," says the re- 
viewer, " we acknowledge that we have felt 
something like regret that a lecturer in 
natural philosophy, of whom his country 
is so justly proud, should produce any work 
of literature by which his high character 
for knowledge and for judgment is liable 
to be at all depreciated." Eobison's book 
owes its preservation at this day from the 
destruction of time only to the perma- 
nency and importance of the Institution 
which it sought to destroy, Masonry, 
which it villified, has alone saved it from 
the tomb of the Capulets. 

This work closed the labors of the anti- 
Masonic press in England. No work abu- 
sive of the Institution of any importance 
has appeared in that country since the 
attack of Eobison. The Manuals of Eich- 
ard Carlile and the Theologico-astronomi- 
cal sermons of the Eev. Eobert Taylor are 
the productions of men who do not profess 
to be the enemies of the Order, but who 
have sought, by their peculiar views, to 
give to Freemasonry an origin, a design, 
and an interpretation different from that 
which is received as the general sense of 
the Fraternity. The works of these writers, 
although erroneous, are not inimical. 

The French press was prolific in the pro- 
duction of anti-Masonic publications. Com- 
mencing with La Grande Lumiere, which 
was published at Paris, in 1734, soon after 
the modern introduction of Masonry into 
France, but brief intervals elapsed without 
the appearance of some work adverse to 
the Masonic Institution. But the most 
important of these was certainly the pon- 
derous effort of the Abbe Barruel, pub- 
lished in four volumes, in 1797, under the 
title of Memoires pour servir a Uhistoire du 



Jacobinisme. The French Eevolution was 
at the time an accomplished fact. The 
Bourbons had passed away, and Barruel, 
as a priest and a royalist, was indignant at 
the change, and, in the bitterness of his 
rage, he charged the whole inception and 
success of the political movement to the 
machinations of the Freemasons, whose 
Lodges, he asserted, were only Jacobinical 
clubs. The general scope of his argument 
was the same as that which was pur- 
sued by Professor Eobison; but while 
both were false in their facts and fallacious 
in their reasoning, the Scotchman was calm 
and dispassionate, while the Frenchman 
was vehement and abusive. No work, per- 
haps, was ever printed which contains so 
many deliberate misstatements as disgrace 
the pages of Barruel. Unfortunately, the 
work was, soon after its appearance, trans- 
lated into English. It is still to be found 
on the shelves of Masonic students and 
curious work collectors, as a singular speci- 
men of the extent of folly and falsehood 
to which one may be led by the influences 
of bitter party prejudices. 

The anti-Masonrc writings of Italy and 
Spain have, with the exception of a few 
translations from French and English au- 
thors, consisted only of bulls issued by 
popes and edicts pronounced by the Inqui- 
sition. The anti-Masons of those coun- 
tries had it all their own way, and, scarcely 
descending to argument or even to abuse, 
contented themselves with practical perse- 
cution. 

In Germany, the attacks on Freemasonry 
were less frequent than in England or 
France. Still there were some, and among 
them may be mentioned one whose very 
title would leave no room to doubt of its 
anti-Masonic character. It is entitled, Be- 
weiss dass die Freimaurer-Gesellschaft in 
alien' Staaten, u, s. w., that is, " Proots that 
the Society of Freemasons is in every coun- 
try not only useless, but, if not restricted, 
dangerous, and ought to be interdicted." 
This work was published at Dantzic, in 
1764, and was intended as a defence of the 
decree of the Council of Dantzic against 
the Order. The Germans, however, have 
given no such ponderous works in behalf 
of anti-Masonry as the capacious volumes 
of Barruel and Eobison. The attacks on 
the Order in that country have principally 
been by pamphleteers. 

In the United States, anti-Masonic writ- 
ings were scarcely known until they sprung 
out of the Morgan excitement in 1826. 
The disappearance and alleged abduction 
of this individual gave birth to a rancorous 
opposition to Masonry, and the country 
was soon flooded with anti-Masonic works. 
Most of these were, however, merely pam- 



ANTI-MASONIC 



ANTI-MASONIC 



75 



phlets, which had only an ephemeral exist- 
ence, and have long since been consigned 
to the service of the trunk-makers or suf- 
fered a literary metempsychosis in the 
paper-mill. Two only are worthy, from 
their size, (their only qualification,) for a 
place in a Masonic catalogue. The first of 
these is entitled, "Letters on Masonry and 
Anti-Masonry, addressed to the Hon. John 
Quincy Adams. By William L. Stone." 
This work, which was published at New 
York in 1832, is a large octavo of 556 
pages. 

The work of Mr. Stone, it must be ac- 
knowledged, is not abusive. If his argu- 
ments are illogical, they are at least con- 
ducted without malignity. If his state- 
ments are false, his language is decorous. 
He was himself a Mason, and he has been 
compelled, by the force of truth, to make 
many admissions which are favorable to 
the Order. The book was evidently written 
for a political purpose, and to advance the 
interests of the anti -Masonic party. It 
presents, therefore, nothing but partisan 
views, and those, too, almost entirely of a 
local character, having reference only to 
the conduct of the Institution as exhibited 
in what is called "the Morgan affair." 
Masonry, according to Mr. Stone, should 
be suppressed because a few of its mem- 
bers are supposed to have violated the laws 
in a village of the State of New York. As 
well might the vices of the Christians of 
Corinth have suggested to a contemporary 
of St. Paul the propriety of suppressing 
Christianity. 

The next anti -Masonic work of any 
prominence published in this country is 
also in the epistolary style, and is entitled, 
" Letters on the Masonic Institution. By 
John Quincy Adams." It is an octavo of 
281 pages, and was published at Boston in 
1847. Mr. Adams, whose eminent public 
services have made his life a part of the 
history of his country, has very properly 
been described as " a man of strong points 
and weak ones, of vast reading and wonder- 
ful memory, of great credulity and strong 
prejudice." In the latter years of his life, 
he became notorious for his virulent oppo- 
sition to Freemasonry. Deceived and ex- 
cited by the misrepresentations of the anti- 
Masons, he united himself with that party, 
and threw all his vast energies and abilities 
into tire political contests then waging. 
The result was this series of letters, abusive 
of the Masonic Institution, which he di- 
rected to leading politicians of the country, 
and which were published in the public 
journals from 1831 to 1833. These letters, 
which are utterly unworthy of the genius, 
learning, and eloquence of the author, dis- 
play a most egregious ignorance of the 



whole design and character of the Masonic 
Institution. The " oath " and " the murder 
of Morgan " are the two bugbears which 
seem continually to float before the excited 
vision of the writer, and on these alone he 
dwells from the first to the last page. 

Except the letters of Stone and Adams, 
I scarcely know another anti-Masonic book 
published in America that can go beyond 
the literary dignity of a respectably-sized 
pamphlet. A compilation of anti-Masonic 
documents was published at Boston, in 
1830, by James C. Odiorne, who has thus 
in part preserved for future reference the 
best of a bad class of writings. In 1831, 
Henry Gassett, of Boston, a most virulent 
anti-Mason, distributed, at his own ex- 
pense, a great number of anti-Masonic 
books, which had been published during 
the Morgan excitement, to the principal 
libraries of the United States, on whose 
shelves they are probably now lying cov- 
ered with dust; and, that the memory of his 
good deed might not altogether be lost, he 
published a catalogue of these donations in 
1852, to which he has prefixed an attack on 
Masonry. 

Anti-Masonic Party. A party or- 
ganized in this country soon after the com- 
mencement of the Morgan excitement, pro- 
fessedly, to put down the Masonic Institu- 
tion as subversive of good government, but 
really for the political aggrandizement of 
its leaders, who used the opposition to 
Freemasonry merely as a stepping-stone to 
their own advancement to office. The 
party held several conventions ; endeavored, 
sometimes successfully, but oftener unsuc- 
cessfully, to enlist prominent statesmen in 
its ranks, and finally, in 1831, nominated 
William Wirt and Amos Ellmaker as its 
candidates for the Presidency and the Vice- 
Presidency of the United States. Each of 
these gentlemen received but seven votes, 
being the whole electoral vote of Vermont, 
which was the only State that voted for 
them. So signal a defeat was the death- 
blow of the party, and from the year 1833 
it quietly withdrew from public notice, and 
now is happily no longer in existence. 
William L. Stone, the historian of anti- 
Masonry, has with commendable imparti- 
ality expressed his opinion of the character 
of this party, when he says that " the fact 
is not to be disguised — contradicted it can- 
not be — that anti-Masonry had become 
thoroughly political, and its spirit was vin- 
dictive towards the Freemasons without 
distinction as to guilt or innocence." 
(Letters, xxxviii., p. 418.) Notwithstand- 
ing the opposition that from time to time 
has been exhibited to Freemasonry in 
every country, America is the only one 
where it assumed the form of a political 



76 



ANTI-MASONRY 



ANTIQUITY 



party. This, however, may very justly be 
attributed to the peculiar nature of our 
popular institutions. With us, the ballot- 
box is considered the most potent engine 
for the government of rulers as well as 
people, and is, therefore, resorted to in 
cases in which, in more despotic govern- 
ments, the powers of the Church and State 
would be exercised. Hence, the anti- 
Masonic convention holden at Phila- 
delphia, in 1830, did not hesitate to make 
the following declaration as the cardinal 
principle of the party. "The object of 
anti-Masonry, in nominating and electing 
candidates for the Presidency and Vice- 
Presidency, is to deprive Masonry of the 
support which it derives from the power 
and patronage of the executive branch of 
the United States Government. To effect 
this object, will require that candidates, 
besides possessing the talents and virtues 
requisite for such exalted stations, be 
known as men decidedly opposed to secret 
societies." This issue having been thus 
boldly made was accepted by the people ; 
and as principles like these were funda- 
mentally opposed to all the ideas of liberty, 
personal and political, into which the 
citizens of the country had been indoc- 
trinated, the battle was made, and the anti- 
Masonic party was not only defeated for 
the time, but forever annihilated. 

Anti-Masonry. Opposition to Free- 
masonry. There is no country in which 
Masonry has ever existed in which this 
opposition has not from time to time ex- 
hibited itself; although, in general, it has 
been overcome by the purity and innocence 
of the Institution. The earliest opposition 
by a government, of which we have any 
record, is that of 1425, in the third year 
of the reign of Henry VI., of England, 
when the Masons were forbidden to con- 
federate in Chapters and Congregations. 
This law was, however, never executed. 
Since that period, Freemasonry has met 
with no permanent opposition in England. 
The Roman Catholic religion has always 
been anti-Masonic, and hence edicts have 
always existed in the Roman Catholic 
countries against the Order. But the anti- 
Masonry which has had a practical effect in 
inducing the Church or the State to inter- 
fere with the Institution, and endeavor to 
suppress it, will come more properly under 
the head of Persecutions, to which the 
reader is referred. 

Antin, Duke d\ Elected perpetual 
Grand Master of the Masons of France, on 
the 24th of June, 1738. He held the office 
until 1743, when he died, and was succeeded 
by the Count of Clermond. Clavel (Hist. 
Pittoresq., p. 141,) relates an instance of the 
fidelity and intrepidity with which, on one 



occasion, he guarded the avenues of the 
Lodge from the official intrusion of a 
commissary of police accompanied by a 
band of soldiers. 

Antipodean^. [Les Antipodiens.) The 
name of the sixtieth degree of the collection 
of the Metropolitan Chapter of France. 

Antiquity, Lodge of. The oldest 
Lodge in England, and one of the four 
which concurred in February, 1717, in the 
meeting at the Apple-Tree tavern, London, 
in the formation of the Grand Lodge of 
England. At that time, the Lodge of An- 
tiquity met at the Goose and Gridiron, in 
St. Paul's Church-yard. This, with the 
other three Lodges, did not derive their 
warrants from the Grand Lodge, but " acted 
by immemorable Constitution." 

Antiquity Manuscript. This cele- 
brated MS. is now, and has long been, in 
the possession of the Lodge of Antiquity, 
at London. It is stated in the subscription 
to have been written, in 1686, by " Robert 
Padgett, Clearke to the Worshipful Society 
of the Freemasons of the city of London." 
The whole manuscript was first published 
by W. J. Hughan in his Old Charges of 
British Freemasons, (p. 64,) but a part 
had been previously inserted by Preston 
in his Illustrations, (b. ii., sect, vi.) And 
here we have evidence of a criminal in- 
accuracy of the Masonic writers of the last 
century, who never hesitated to alter or in- 
terpolate passages in old documents when- 
ever it was required to confirm a pre-con- 
ceived theory. Thus, Preston had intimated 
that there was before 1717 an Installation 
ceremony for newly-elected Masters of 
Lodges, (which is not true,) and inserts 
what he calls, "the ancient Charges that 
were used on this occasion," taken from 
the MS. of the Lodge of Antiquity. To 
confirm the statement, that they were used 
for this purpose, he cites the conclusion of 
the MS. in the following words: "These 
be all the charges and covenants that 
ought to be read at the instalment of Master, 
or making of a Freemason or Free- 
masons." The words in italics are not to 
be found in the original MS., but were in- 
serted by Preston. Bro. E. Jackson Barron 
had an exact transcript made of this MS., 
which he carefully collated, from which 
copy it was published by Bro. Hughan. 
Bro. Barron gives the following description 
of the document: 

" The MS. copy of the Charges of Free- 
masons is on a roll of parchment nine 
feet long by eleven inches wide, the roll 
being formed of four pieces of parchment 
glued together ; and some few years ago it 
was partially mounted (but not very skil- 
fully) on a backing of parchment for its 
better preservation. 



ANTIQUITY 



ANTIQUITY 



77 



" The Eolls are headed by an engraving 
of the Eoyal Arms, after the fashion usual 
in deeds of the period ; the date of the 
engraving in this case being fixed by the 
initials at the top, I. 2, R. 

" Under this engraving are emblazoned 
in separate shields the Arms of the city of 
London, which are too well known to re- 
quire description, and the Arms of the 
Masons of London, Sable on a chevron be- 
tween three castles argent, a pair of compasses 
of the first surrounded by appropriate mant- 
ling. 

" The writing is a good specimen of the 
ordinary law writing of the times, inter- 
spersed with words in text. There is a 
margin of about an inch on the left side, 
which is marked by a continuous double 
red ink line throughout, and there are sim- 
ilar double lines down both edges of the 
parchment. The letter W is used through- 
out the MS. for V, with but two or three 
exceptions." 

Antiquity of Freemasonry. 
Years ago, in writing an article on this 
subject under the impressions made upon 
me by the fascinating theories of Dr. Oli- 
ver, though I never completely accepted 
his views, I was led to place the organiza- 
tion of Freemasonry, as it now exists, at 
the building of Solomon's Temple. Many 
years of subsequent research have led me 
greatly to modify the views I had previ- 
ously held. Although I do not rank my- 
self among those modern iconoclasts who 
refuse credence to every document whose 
authenticity", if admitted, would give to 
the Order a birth anterior to the beginning 
of the last century, I confess that I cannot 
find any incontrovertible evidence that 
would trace Masonry, as now organized, 
beyond the Building Corporations of the 
Middle Ages. In this point of view I speak 
of it only as an architectural brotherhood, 
distinguished by signs, by words, and by 
brotherly ties which have not been essen- 
tially changed, and by symbols and legends 
which have only been developed and ex- 
tended, while the association has undergone 
a transformation from an operative art to 
a speculative science. 

But then these Building Corporations did 
not spring up in all their peculiar organi- 
zation — different, as it was, from that of 
other guilds — like Autochthones, from the 
soil. They, too, must have had an origin 
and an archetype, from which they de- 
rived their peculiar character. And I am 
induced, for that purpose, to look to the 
Roman Colleges of Artificers, which were 
spread over Europe by the invading forces 
of the empire. But these have been traced 
to Numa, who gave to them that mixed 
practical and religious character which 



they are known to have possessed, and in 
which they were imitated by the mediaeval 
architects. 

We must, therefore, look at Freemasonry 
in two distinct points of view : First, as it 
is — a society of Speculative Architects en- 
gaged in the construction of spiritual tem- 
ples, and in this respect a development 
from the Operative Architects of the tenth 
and succeeding centuries, who were them- 
selves offshoots from the Travelling Free- 
masons of Como, who traced their origin 
to the Roman Colleges of Builders. In 
this direction, I think, the line of descent 
is plain, without any demand upon our 
credulity for assent to its credibility. 

But Freemasonry must be looked at also 
from another stand-point. Not only does 
it present the appearance of a speculative 
science, based on an operative art, but it 
also very significantly exhibits itself as the 
symbolic expression of a religious idea. In 
other and plainer words, we see in it the 
important lesson of eternal life, taught by 
a legend which, whether true or false, is 
used in Masonry as a symbol and an alle- 
gory. 

But whence came this legend ? Was it 
invented in 1717 at the revival of Free- 
masonry in England ? We have evidence 
of the strongest circumstantial character, 
derived from the Sloane Manuscript No. 
3,329, recently exhumed from the shelves of 
the British Museum, that this very legend 
was known to the Masons of the seven- 
teenth century at least. 

Then, did the Operative Masons of the 
Middle Ages have a legend also ? The evi- 
dence is that they did. The Compagnons 
de la Tour, who were the offshoots of the 
old Masters' Guilds, had a legend. We 
know what the legend was, and we know 
that its character was similar to, although 
not in all the details precisely the same as, 
the Masonic legend. It was, however, con- 
nected with the Temple of Solomon. 

Again : Did the builders of the Middle 
Ages invent their legend, or did they ob- 
tain it from some old tradition? The 
question is interesting, but its solution 
either way would scarcely affect the an- 
tiquity of Freemasonry. It is not the form 
of the legend, but its spirit and symbolic 
design, with which we have to do. 

This legend of the third degree as we 
now have it, and as we have had it for a 
certain period of two hundred and fifty 
years, is intended, by a symbolic represen- 
tation, to teach the resurrection from death, 
and the divine dogma of eternal life. All 
Masons know its character, and it is neither 
expedient nor necessary to dilate upon it. 

But can we find such a legend elsewhere? 
Certainly we can. Not indeed the sarnie 



78 



ANTIQUITY 



ANTON 



legend ; not the same personage as its hero ; 
not the same details ; but a legend with the 
same spirit and design ; a legend funereal 
in character, celebrating death and resur- 
rection, solemnized in lamentation and 
terminating in joy. Thus, in the Egyptian 
Mysteries of Osiris, the image of a dead 
man was borne in an argha, ark or coffin, 
by a procession of initiates; and this inclo- 
sure in the coffin or interment of the body 
was called the aphanism, or disappearance, 
and the lamentation for him formed the 
first part of the Mysteries. On the third 
day after the interment, the priests and 
initiates carried the coffin, in which was 
also a golden vessel, down to the river 
Nile. Into the vessel they poured water 
from the river ; and then with the cry of 
~Evp?jiia/Liev ayaXXofieday " We have found 
him, let us rejoice," they declared that 
the dead Osiris, who had descended into 
Hades, had returned from thence, and was 
restored again to life ; and the rejoicings 
which ensued constituted the second part 
of the Mysteries. The analogy between 
this and the legend of Freemasonry must 
be at once apparent. Now, just such a 
legend, everywhere differing in particulars, 
but everywhere coinciding in general char- 
acter, is to be found in all the old religions 
— in sun worship, in tree worship, in animal 
worship. It was often perverted, it is true, 
from the original design. Sometimes it was 
applied to the death of winter and the birth 
of spring, sometimes to the setting and the 
subsequent rising of the sun, but always 
indicating a loss and a recovery. 

Especially do we find this legend, and in 
a purer form, in the Ancient Mysteries. 
At Samothrace, at Eleusis, at Byblos — in 
all places where these ancient religions and 
mystical rites were celebrated — we find the 
same teachings of eternal life inculcated by 
the representation of an imaginary death 
and apotheosis. And it is this legend, and 
this legend alone, that connects Speculative 
Freemasonry with the Ancient Mysteries 
of Greece, of Syria, and of Egypt. 

The theory, then, that I advance on the 
subject of the antiquity of Freemasonry is 
this : I maintain that, in its present pecu- 
liar organization, it is the successor, with 
certainty, of the Building Corporations of 
the Middle Ages, and through them, with 
less certainty but with great probability, of 
the Roman Colleges of Artificers. Its con- 
nection with the Temple of Sok>mon, as 
its birthplace, may have been accidental, 
— a mere arbitrary selection by its invent- 
ors, — and bears, therefore, only an alle- 
gorical meaning; or it may be historical, 
and to be explained by the frequent com- 
munications that at one time took place 
between the Jews and the Greeks and the 



Romans. This is a point still open for dis- 
cussion. On it I express no fixed opinion. 
The historical materials upon which to 
base an opinion are as yet too scanty. But 
I am inclined, I confess, to view the Temple 
of Jerusalem and the Masonic traditions 
connected with it as a part of the great 
allegory of Masonry. 

, But in the other aspect in which Free- 
masonry presents itself to our view, and to 
which I have already adverted, the ques- 
tion of its antiquity is more easily settled. 
As a brotherhood, composed of symbolic 
Masters and Fellows and Apprentices, de- 
rived from an association of Operative 
Masters, Fellows, and Apprentices, — those 
building spiritual temples as these built 
material ones, — its age may not exceed 
five or six hundred years ; but as a secret 
association, containing within itself the 
symbolic expression of a religious idea, 
it connects itself with all the Ancient 
Mysteries, which, with similar secrecy, 
gave the same symbolic expression to the 
same religious idea. These Mysteries were 
not the cradles of Freemasonry : they were 
only its analogues. But I have no doubt 
that all the Mysteries had one common 
source, perhaps, as it has been suggested, 
some ancient body of priests ; and I have 
no more doubt that Freemasonry has de- 
rived its legend, its symbolic mode of in- 
struction, and the lesson for which that 
instruction was intended, either directly or 
indirectly from the same source. In this 
view the Mysteries become interesting to 
the Mason as a study, and in this view 
only. An<| so, when I speak of the anti- 
quity of Masonry, I must say, if I would 
respect the axioms of historical science, 
that its body came out of the Middle Ages, 
but that its spirit is to be traced to a far 
remoter period. 

Anton, Dr. Carl Gottlob Ton. A 
German Masonic writer of considerable rep- 
utation, who died at Gorlitz on the 17th of 
November, 1818. He is the author of two 
historical works on Templarism, both of 
which are much esteemed. 1. Versuchs einer 
Geschichte des Tempelherren or dens, i.e. His- 
torical Essays on the Order of Knights 
Templars. Leipzig, 1779. And, 2. Unter- 
suchung uber das Geheimnis und die Ge- 
brduche der Tempelherren, i. e. An Inquiry 
into the Mystery and Usages of the Knights 
Templers. Dessau, 1728. He also pub- 
lished at Gorlitz, in 1805, and again in 
1819, A brief essay on the Culdees, Ueber 
die Culdeer. 

Anton Hieronymus. In the ex- 
amination of a German " steinmetz," or 
stonemason, this is said to have been the 
name of the first Mason. It is unquestion- 
ably a corruption of A don Hiram. 



APE 



APOCALYPSE 



79 



Ape and Lion. Knight of the. 

See Knight of the Ape and Lion. 

Aphanism. In the Ancient Mysteries, 
there was always a legend of the death or 
disappearance of some hero god, and the 
subsequent discovery of the body and its 
resurrection. The concealment of this body 
by those who had slain it, was called the 
aphanism, from the Greek, acpavc^u, to con- 
ceal. As these Mysteries may be considered 
as a type of Masonry, as some suppose, and 
as, according to others, both the Mysteries 
and Masonry are derived from one common 
and ancient type, the aphanism, or conceal- 
ing of the body, is of course to be found in 
the third degree. Indeed, the purest kind 
of Masonic aphanism is the loss or conceal- 
ment of the word. See Mysteries, and 
Euresis. 

Apocalypse, Masonry of the. 
The adoption of St. John the Evangelist 
as one of the patrons of our Lodges, has 
given rise, among the writers on Free- 
masonry, to a variety of theories as to the 
original cause of his being thus connected 
with the Institution. Several traditions 
have been handed down from remote 
periods, which claim him as a brother, 
among which the Masonic student will be 
familiar with that which represents him as 
having assumed the government of the 
Craft, as Grand Master, after the demise of 
John the Baptist. I confess that I am not 
willing to place implicit confidence in the 
correctness of this legend, and I candidly 
subscribe to the prudence of Dalcho's re- 
mark, that *it is unwise to assert more 
than we can prove, and to argue against 
probability." There must have been, how- 
ever, in some way, a connection more or 
less direct between the Evangelist and the 
institution of Freemasonry, or he would 
not from the earliest times have been so 
universally claimed as one of its patrons. 
If it was simply a Christian feeling — a re- 
ligious veneration — which gave rise to this 
general homage, I see no reason why St. 
Matthew, St. Mark, or St. Luke might not 
as readily and appropriately have been 
selected as one of the "lines parallel." 
But the fact is that there is something, both 
in the life and in the writings of St. John 
the Evangelist, which closely connects him 
with our mystic Institution. He may 
not have been a Freemason in the sense 
in which we now use the term; but it 
will be sufficient, if it can be shown that 
he was familiar with other mystical in- 
stitutions, which are themselves generally 
admitted to have been more or less inti- 
mately connected with Freemasonry by 
deriving their existence from a common 
origin. 

Such a society was the Essenian Fra- 



ternity — a mystical association of specula- 
tive philosophers among the Jews, whose 
organization very closely resembled that of 
the Freemasons, and who are even supposed 
by some to have derived their tenets and 
their discipline from the builders of the 
Temple. As Oliver observes, their institu- 
tion " may be termed Freemasonry, retain- 
ing the same form but practised under 
another name." Now there is little doubt 
that St. John was an Essene. Calmet posi- 
tively asserts it ; and the writings and life 
of St. John seem to furnish sufficient in- 
ternal evidence that he was originally of 
that brotherhood. 

But it seems to me that St. John was 
more particularly selected as a patron of 
Freemasonry in consequence of the mys- 
terious and emblematic nature of the Apoc- 
alypse, which evidently assimilated the 
mode of teaching adopted by the Evangel- 
ist to that practised by the Fraternity. If 
any one who has investigated the ceremonies 
performed in the Ancient Mysteries, the 
Spurious Freemasonry as it has been called 
of the Pagans, will compare them with the 
mystical machinery used in the Book of 
Revelations, he will find himself irresisti- 
bly led to the conclusion that St. John the 
Evangelist was intimately acquainted with 
the whole process of initiation into these 
mystic associations, and that he has selected 
its imagery for the ground-work of his pro- 
phetic book. Mr. Faber, in his Origin of 
Pagan Idolatry, (vol. ii., b. vi., ch. 6,) has, 
with great ability and clearness, shown 
that St. John in the Apocalypse applies 
the ritual of the ancient initiations to a 
spiritual and prophetic purpose. 

"The whole machinery of the Apoca- 
lypse," says Mr. Faber, " from beginning to 
end, seems to me very plainly to have been 
borrowed from the machinery of the An- 
cient Mysteries ; and this, if we consider 
the nature of the subject, was done with 
the very strictest attention to poetical de- 
corum. 

" St. John himself is made to personate 
an aspirant about to be initiated ; and, ac- 
cordingly, the images presented to his 
mind's eye closely resemble the pageants 
of the Mysteries both in nature and in order 
of succession. 

" The prophet first beholds a door opened 
in the magnificent temple of heaven; and 
into this he is invited to enter by the voice 
of one who plays the hierophant. Here he 
witnesses the unsealing of a sacred book, 
and forthwith he is appalled by a troop of 
ghastly apparitions, which flit in horrid suc- 
cession before his eyes. Among these are 
preeminently conspicuous a vast serpent, 
the well-known symbol of the great father ; 
and two portentous wild beasts, which 



80 



APOCALYPSE 



APORRHETA 



severally come up out of the sea and out 
of the earth. Such hideous figures cor- 
respond with the canine phantoms of the 
Orgies, which seem to rise out of the 
ground, and with the polymorphic images 
of the hero god who was universally deemed 
the offspring of the sea. 

" Passing these terrific monsters in safety, 
the prophet, constantly attended by his 
angel hierophant, who acts the part of an 
interpreter, is conducted into the presence 
of a female, who is described as closely re- 
sembling the great mother of pagan theol- 
ogy. Like Isis emerging from the sea and 
exhibiting herself to the aspirant Apuleius, 
this female divinity, upborne upon the 
marine wild beast, appears to float upon 
the surface of many waters. She is said to 
be an open and systematical harlot, just as 
the great mother was the declared female 
principle of fecundity; and as she was 
always propitiated by literal fornication 
reduced to a religious system, and as the 
initiated were made to drink a prepared 
liquor out of a sacred goblet, so this harlot 
is represented as intoxicating the kings of 
the earth with the golden cup of her pros- 
titution. On her forehead the very name 
of Mystery is inscribed; and the label 
teaches us that, in point of character, she 
is the great universal mother of idolatry. 

" The nature of this mystery the officiating 
hierophant undertakes to explain; and an 
important prophecy is most curiously and 
artfully veiled under the very language and 
imagery of the Orgies. To the sea-born 
great father was ascribed a threefold state — 
lie lived, he died, and he revived ; and these 
changes of condition were duly exhibited 
in the Mysteries. To the sea-born wild 
beast is similarly ascribed a threefold 
state — he lives, he dies, he revives. While 
dead, he lies floating on the mighty ocean, 
just like Horus or Osiris, or Siva or Vish- 
nou. When he revives again, like those 
kindred deities, he emerges from the waves ; 
and, whether dead or alive, he bears seven 
heads and ten horns, corresponding in num- 
ber with the seven ark-preserved Rishis and 
the ten aboriginal patriarchs. Nor is this 
all : as the worshippers of the great father 
bore his special mark or stigma, and were 
distinguished by his name, so the worship- 
pers of the maritime beast equally bear his 
mark and are equally decorated by his ap- 
pellation. 

" At length, however, the first or doleful 
part of these sacred Mysteries draws to a 
close, and the last or joyful part is rapidly 
approaching. After the prophet has beheld 
the enemies of God plunged into a dread- 
ful lake or inundation of liquid fire, which 
corresponds with the infernal lake or deluge 
of the Orgies, he is introduced into a splen- 



didly-illuminated region, expressly adorned 
with the characteristics of that Paradise 
which was the ultimate scope of the ancient 
aspirants ; while without the holy gate of 
admission are the whole multitude of the 
profane, dogs, and sorcerors, and whoremon- 
gers, and murderers, and idolators, and who- 
soever loveth and maketh a lie." 

Such was the imagery of the Apocalypse. 
In close resemblance to the machinery of 
the Mysteries, and the intimate connection 
between their system and that of Freema- 
sonry, very naturally induced our ancient 
brethren to claim the patronage of an 
apostle so preeminently mystical in his 
writings, and whose last and crowning 
work bore so much of the appearance, in 
in an outward form, of a ritual of initia- 
tion. 

Apocalypse, Order of the. An 
Order instituted about the end of the sev- 
enteenth century, by one Gabrino, who 
called himself the Prince of the Septenary 
Number and Monarch of the Holy Trin- 
ity. He enrolled a great number of arti- 
zans in his ranks. According to Thory, 
some of the provincial Lodges of France 
made a degree out of Gabrino's system. 
The jewel of the Order was a naked sword 
and a blazing star. Reghellini (iii. 72) 
thinks that this Order was the precursor 
of the degrees afterwards introduced by the 
Masons who practised the Templar system. 

Apocalyptic Degrees. Those de- 
grees which are founded on the Revelation of 
St. John, or whose symbols and machinery 
of initiation are derived from that work, 
are called Apocalyptic degrees. Of this 
nature are several of the high degrees; 
such, for instance, as the 17th, or Knight 
of the East and West of the Scottish Rite. 

Aporrheta. Greek, anoppriTa. The holy 
things in the Ancient Mysteries which were 
known only to the initiates, and were not to 
be disclosed to the profane, were called the 
aporrheta. What are the aporrheta of Free- 
masonry? what are the arcana of which 
there can be no disclosure ? is a question 
that for some years past has given rise to 
much discussion among the disciples of the 
Institution. If the sphere and number of 
these aporrheta be very considerably ex- 
tended, it is evident that much valuable in- 
vestigation by public discussion of the sci- 
ence of Masonry will be prohibited. On 
the other hand, if the aporrheta are re- 
stricted to only a few points, much of the 
beauty, the permanency, and the efficacy of 
Freemasonry which are dependent on its 
organization as a secret and mystical asso- 
ciation will be lost. We move between 
Scylla and Charybdis, and it is difficult for 
a Masonic writer to know how to steer so as, 
in avoiding too frank an exposition of the 



APPEAL 



APPRENTICE 



81 



principles of the Order, not to fall by too 
much reticence into obscurity. The Eu- 
ropean Masons are far more liberal in their 
views of the obligation of secrecy than the 
English or the American. There are few- 
things, indeed, which a French or German 
Masonic writer will refuse to discuss with 
the utmost frankness. It is now beginning 
to be very generally admitted, and English 
and American writers are acting on the ad- 
mission, that the only real aporrheta of 
Freemasonry are the modes of recognition, 
and the peculiar and distinctive ceremonies 
of the Order ; and to these last it is claimed 
that reference may be publicly made for the 
purpose of scientific investigation, provided 
that the reference be so made as to be ob- 
scure to the profane, and intelligible only 
to the initiated. 

Appeal, Right of. The right of 
appeal is an inherent right belonging to 
every Mason, and the Grand Lodge is the 
appellate body to whom the appeal is to be 
made. 

Appeals are of two kinds : 1st, from the 
decision of the Master ; 2d]y, from the de- 
cision of the Lodge. Each of these will 
require a distinct consideration. 

1. Appeals from the Decision of the Mas- 
ter. It is now a settled doctrine in Masonic 
law that there can be no appeal from the 
decision of a Master of a Lodge to the 
Lodge itself. But an appeal always lies 
from such decision to the Grand Lodge, 
which is bound to entertain the appeal and 
to inquire into the correctness of the deci- 
sion. Some writers have endeavored to 
restrain the despotic authority of the Mas- 
ter to decisions in matters strictly relating 
to the work of the Lodge, while they con- 
tend that on all questions of business an 
appeal may be taken from his decision to 
the Lodge. But it would be unsafe, and 
often impracticable, to draw this distinc- 
tion, and accordingly the highest Masonic 
authorities have rejected the theory, and 
denied the power in a Lodge to entertain 
an appeal from any decision of the pre- 
siding officer. 

The wisdom of this law must be appa- 
rent to any one who examines the nature 
of the organization of the Masonic institu- 
tion. The Master is responsible to the 
Grand Lodge for the good conduct of his 
Lodge. To him and to him alone the su- 
preme Masonic authority looks for the pre- 
servation of order, and the observance of 
the Constitutions and the Landmarks of 
the Order in the body over which he pre- 
sides. It is manifest, then, that it would be 
highly unjust to throw around a presiding 
officer so heavy a responsibility, if it were 
in the power of the Lodge to overrule his 
decisions or to control his authority. 

L 6 



2. Appeals from the Decisions of the 
Lodge. Appeals may be made to the Grand 
Lodge from the decisions of a Lodge, on 
any subject except the admission of 
members, or the election of candidates ; but 
these appeals are more frequently made in 
reference to conviction and punishment 
after trial. 

When a Mason, in consequence of charges 
preferred against him, has been tried, con- 
victed, and sentenced by his Lodge, he has 
an inalienable right to appeal to the Grand 
Lodge from such conviction and sentence. 

His appeal may be either general or 
specific. That is, he may appeal on the 
ground, generally, that the whole of the 
proceedings have been irregular or illegal, 
or he may appeal specifically against some 
particular portion of the trial; or lastly, 
admitting the correctness of the verdict, 
and acknowledging the truth of the charges, 
he may appeal from the sentence, as being 
too severe or disproportionate to the offence. 

Appendant Orders. In the Tem- 
plar system of the United States, the de- 
grees of Knight of the Eed Cross, and 
Knight of Malta, are called Appendant Or- 
ders because they are conferred as append- 
ages to that of Knight Templar, which is 
the principal degree of the Commandery. 

Apple-Tree Tavern. The place 
where the four Lodges of London met in 
1717, and organized the Grand Lodge of 
England. It was situated in Charles Street, 
Covent Garden. 

Apprenti. French for Apprentice. 

Apprentice. See Apprentice, Entered. 

Apprentice Architect. {Apprenti 
Architecte.) A degree in the collection of 
Fustier. 

Apprentice Architect, Perfect. 
{Apprenti Architecte Parfait.) A degree in 
the collection of Le Page. 

Apprentice Architect, Prus- 
sian. {Apprenti Architecte Prussien.) A 
degree in the collection of Le Page. 

Apprentice Cohen. {ApprentiCoen.) 
A degree in the collection of the Archives 
of the Mother Lodge of the Philosophic 
Rite. 

Apprentice, Egyptian. {Apprenti, 
Egyptien. ) The first degree of the Egyptian 
Rite of Cagliostro. 

Apprentice, Entered. The first 
degree of Freemasonry, in all the Rites, is 
that of Entered Apprentice. In French, it 
is called apprenti; in Spanish, aprendiz ; 
in Italian, apprendente; and in German, 
lehrling : in all of which the radical mean- 
ing of the word is a learner. Like the 
lesser Mysteries of the ancient initiations, 
it is in Masonry a preliminary degree, in- 
tended to prepare the candidate for the 
higher and fuller instructions of the sue 



82 



APPRENTICE 



APPRENTICE 



ceeding degrees. It is therefore, although 
supplying no valuable historical informa- 
tion, replete, in its lecture, with instruc- 
tions on the internal structure of the Order. 
Until late in the seventeenth century, Ap- 
prentices do not seem to have been con- 
sidered as forming any part of the confra- 
ternity of Free and Accepted Masons ; for 
although they are incidentally mentioned 
in the Old Constitutions of the fifteenth, 
sixteenth, and seventeenth centuries, these 
records refer only to Masters and Fellows 
as constituting the Craft, and this distinc- 
tion seems to have been one rather of posi- 
tion than of degree. The Sloane Manu- 
script, No. 3,329, which Findel supposes to 
have been written at the end of the seven- 
teenth century, describes a just and perfect 
Lodge as consisting of " two Interprentices, 
two Fellow Crafts, and two Masters," which 
shows that by that time the Apprentices 
had been elevated to a recognized rank in 
the Fraternity. In the Manuscript signed 
" Mark Kypling," which Hughan entitles 
"Manuscript Constitutions, No. 4," the 
date of which is 1693, there is a still further 
recognition in what is there called " the 
Apprentice Charge," one item of which is, 
that " he shall keepe councell in all things 
spoken in Lodge or chamber by any Masons, 
Fellows, or Freemasons." This indicates 
that they were admitted to a closer com- 
munion with the members of the Craft. 
But notwithstanding these recognitions, all 
the manuscripts up to 1704 show that only 
" Masters and Fellows " were summoned to 
the assembly. During all this time, when 
Masonry was in fact an operative art, there 
was but one degree in the modern sense of 
the word. Early in the eighteenth century, 
if not earlier, Apprentices must have been 
admitted to the possession of this degree ; 
for after what is called the revival of 1717, 
Entered Apprentices constituted the bulk 
of the Craft, and they only were initiated 
in the Lodges, the degrees of Fellow Craft 
and Master Mason being conferred by the 
Grand Lodge. This is not left to conjecture. 
The thirteenth of the General Regulations, 
approved in 1721, says that " Apprentices 
must be admitted Masters and Fellow 
Crafts only in the Grand Lodge, unless by 
a dispensation." But this having been 
found very inconvenient, on the 22d No- 
vember, 1725, the Grand Lodge repealed 
the article, and decreed that the Master of 
a Lodge, with his Wardens and a compe- 
tent number of the Lodge assembled in due 
form, can make Masters and Fellows at 
discretion. 

The mass of the Fraternity being at that 
time composed of Apprentices, they exer- 
cised a great deal of influence in the legis- 
lation of the Order ; for although they could 



not represent their Lodge in the Quarterly 
Communications of the Grand Lodge, — a 
duty which could only be discharged by a 
Master or Fellow, — yet they were always 
permitted to be present at the grand feast, 
and no General Regulation could be altered 
or repealed without their consent ; and, of 
course, in all the business of their particular 
Lodges, they took the most prominent part, 
for there were but few Masters or Fellows 
in a Lodge, in consequence of the difficulty 
and inconvenience of obtaining the degree, 
which could only be done at a Quarterly 
Communication of the Grand Lodge. 

But as soon as the subordinate Lodges 
were invested with the power of conferring 
all the degrees, the Masters began rapidly 
to increase in numbers and in corresponding 
influence. And now, the bulk of the Fra- 
ternity consisting of Master Masons, the 
legislation of the Order is done exclusively 
by them, and the Entered Apprentices and 
Fellow Crafts have sunk into comparative 
obscurity, their degrees being considered 
only as preparatory to the greater initiation 
of the Master's degree. ' 

Apprentice, Hermetic. [Apprenti 
Hermetique.) The thirteenth degree of the 
collection of the Metropolitan Chapter of 
France. 

Apprentice, Kabbalistic. [Ap- 
prenti Cabalistique. ) A degree in the collec- 
tion of the Archives of the Mother Lodge 
of the Philosophic Rite. 

Apprentice Mason. [Apprenti Ma- 
con.) The Entered Apprentice of French 
Masonry. 

Apprentice Masoness. [Apprentie 
Maconne.) The first degree of the French 
Rite of Adoption. The word Masoness is a 
neologism ; but it is in accordance with the 
genius of our language; and I know not 
how else to translate into English the 
French word Maconne, which means a 
woman who has received the degrees of the 
Rite of Adoption, unless by the use of the 
awkward phrase, Female Mason. To ex- 
press this idea, we might introduce as a 
technicality the word Masoness. 

Apprentice Masoness^ Egyp- 
tian. [Apprentie Maconne Egyptienne.) 
The first degree of Cagliosh's Egyptian 
Rite of Adoption. 

Apprentice, Mystic. [Apprenti 
Mystique. ) A degree in the collection of M. 
Pyron. 

Apprentice of Paracelsus. {Ap- 
prenti de Paracelse.) A degree in the collec- 
tion of M. Peuvret. There existed a series 
of these Paracelsian degrees — Apprentice, 
Fellow Craft, and Master. They were all 
most probably forms of Hermetic Masonry. 

Apprentice of the Egyptian Se- 
crets. [Apprenti des secrets Egyptiens.) The 



APPRENTICE 



APRON 



83 



first degree of the Order of African Archi- 
tects. 
Apprentice Philosopher, by 

the dumber 3. [Apprenti Philosophe 
par le Nombre 3.) A degree in the collection 
of M. Peuvret. 

Apprentice Philosopher, Her- 
metic. {Apprenti Philosophe Hermetique.) 
A degree in the collection of M. Peuvret. 

Apprentice Philosopher to the 
Number 9. [Apprenti Philosophe au 
Nombre 9. ) A degree in the collection of 
M. Peuvret. 

Apprentice Pillar. See Prentice 
Pillar. 

Apprentice, Scottish. [Apprenti 
Ecossais.) This negree, and that of Trini- 
tarian Scottish Apprentice, [Apprenti Ecos- 
sais Trinitaire,) are contained in the collec- 
tion of Pyron. 

Apprentice Theosophist. [Ap- 
prenti Thtosophe.) The first degree of the 
Rite of Swedenborg. 

Apron. There is no one of the sym- 
bols of Speculative Masonry more impor- 
tant in its teachings, or more interesting in 
its history, than the lambskin, or white 
leather apron. Commencing its lessons at 
an early period in the Mason's progress, it 
is impressed upon his memory as the first 
gift which he receives, the first symbol 
which is explained to him, and the first 
tangible evidence which he possesses of his 
admission into the Fraternity. Whatever 
may be his future advancement in the 
"royal art," into whatsoever deeper arcana 
his devotion to the mystic Institution or 
his thirst for knowledge may subsequently 
lead him, with the lambskin apron — his 
first investiture — he never parts. Chang- 
ing, perhaps, its form and its decorations, 
and conveying, at each step, some new but 
still beautiful allusion, its substance is still 
there, and it continues to claim the honored 
title by which it was first made known to 
him, on the night of his initiation, as " the 
badge of a Mason." 

If in less important portions of our ritual 
there are abundant allusions to the manners 
and customs of the ancient world, it is not 
to be supposed that the Masonic rite of in- 
vestiture — the ceremony of clothing the 
newly-initiated candidate with this dis- 
tinctive badge of his profession — is with- 
out its archetype in the times and practices 
long passed away. It would, indeed, be 
strange, while all else in Masonry is cov- 
ered with the veil of antiquity, that the 
apron alone, its most significant symbol, 
should be indebted for its existence to the 
invention of a modern mind. 

On the contrary, we shall find the most 
satisfactory evidence that the use of the 
apron, or some equivalent mode of investi- 



ture, as a mystic symbol, was common to 
all the nations of the earth from the earliest 
pariods. 

Among the Israelites the girdle formed 
a part of the investiture of the priesthood. 
In the mysteries of Mithras, in Persia, the 
candidate was invested with a white apron. 
In the initiations practised in Hindostan, 
the ceremony of investiture was preserved, 
but a sash, called the sacred zennar, was 
substituted for the aprou. The Jewish sect 
of the Essenes clothed their novices with 
a white robe. The celebrated traveller 
Ksempfer informs us that the Japanese, 
who practise certain rites of initiation, in- 
vest their candidates with a white apron, 
bound round the loins with a zone or gir- 
dle. In the Scandinavian rites, the mili- 
tary genius of the people caused them to 
substitute a white shield, but its presenta- 
tion was accompanied by an emblematic 
instruction not unlike that which is con- 
nected with the Mason's apron. 

"The apron," says Dr. Oliver, [S. andS., 
Lect. X., p. 196,) " appears to have been in 
ancient times an honorary badge of distinc- 
tion. In the Jewish economy none but the 
superior orders of the priesthood were per- 
mitted to adorn themselves with orna- 
mented girdles, which were made of blue, 
purple, and crimson, decorated with gold, 
upon a ground of fine white linen, while 
the inferior priests wore only plain white. 
The Indian, the Persian, the Jewish, the 
Ethiopian, and the Egyptian aprons, though 
equally superb, all bore a character dis- 
tinct from each other. Some were plain 
white ones, others striped with blue, pur- 
ple, and crimson; some were of wrought 
gold, others adorned and decorated with 
superb tassels and fringes. In a word, 
though the princij)al honor of the apron 
may consist in innocence of conduct and 
purity of heart, yet it certainly appears 
through all ages to have been a most ex- 
alted badge of distinction. In primitive 
times it was rather an ecclesiastical than a 
civil decoration; although in some cases 
the apron was elevated to great superiority 
as a national trophy. The royal 'standard 
of Persia was originally an apron in form 
and dimensions. At this day it is connected 
with ecclesiastical honors; for the chief 
dignitaries of the Christian church, wher- 
ever a legitimate establishment, with the 
necessary degrees of rank and subordina- 
tion is formed, are invested with aprons as 
a peculiar badge of distinction, which is a 
collateral proof of the fact that Masonry 
was originally incorporated with the various 
systems of divine worship used by every 
people in the ancient world. Masonry re- 
tains the symbol or shadow ; it cannot have 
renounced the reality or substance." 



84 



APRON 



APRON 



In the Masonic apron two things are 
essential to the due preservation of its sym- 
bolic character — its color and its material. 

1. As to its color. The color of a Mason's 
apron should be pure unspotted white. 
This color has, in all ages and countries, 
been esteemed an emblem of innocence 
and purity. It was with this reference that 
a portion of the vestments of the Jewish 
priesthood was directed to be white. In 
the Ancient Mysteries the candidate was 
always clothed in white. "The priests of 
the Romans," says Festus, "were accus- 
tomed to wear white garments when they 
sacrificed." In the Scandinavian rites it 
has been seen that the shield presented to 
the candidate was white. The Druids 
changed the color of the garment pre- 
sented to their initiates with each degree ; 
white, however, was the color appropriated 
to the last, or degree of perfection. And 
it was, according to their ritual, intended 
to teach the aspirant that none were ad- 
mitted to that honor but such as were 
cleansed from all impurities both of body 
and mind. In the early ages of the Chris- 
tian church a white garment was always 
placed upon the catechumen who had been 
newly baptized, to denote that he had been 
cleansed from his former sins, and was 
thenceforth to lead a life of purity. Hence 
it was presented to him with this solemn 
charge : " Receive the white and undefiled 
garment, and produce it unspotted before 
the tribunal of our Lord Jesus Christ, that 
you may obtain eternal life." From all 
these instances we learn that white apparel 
was anciently used as an emblem of purity, 
and for this reason the color has been pre- 
served in the apron of the Freemason. 

2. As to its material. A Mason's apron 
must be made of lambskin. No other sub- 
stance, such as linen, silk, or satin, could be 
substituted without entirely destroying the 
emblematic character of the apron, for the 
material of the Mason's apron constitutes 
one of the most important symbols of his 
profession. The lamb has always been con- 
sidered as an appropriate emblem of inno- 
cence. And hence we are taught, in the 
ritual of the first degree, that, "by the 
lambskin, the Mason is reminded of that 
purity of life and rectitude of conduct 
which is so essentially necessary to his gain- 
ing admission into the Celestial Lodge 
above, where the Supreme Architect of the 
Universe forever presides." 

The true apron of a Mason must then be 
of unspotted lambskin, from 14 to 16 inches 
wide, from 12 to 14 deep, with a fall about 
3 or 4 inches deep, square at the bottom, and 
without device or ornament of any kind. 
The usage of the Craft in this country has, 
for a few years past, allowed a narrow edg- 



ing of blue ribbon in the symbolic de- 
grees, to denote the universal friendship 
which constitutes the bond of the society, 
and of which virtue blue is the Masonic 
emblem. But this undoubtedly is an inno- 
vation, for the ancient apron was without 
any edging or ornament. In the Royal 
Arch degree the lambskin is, of course, con- 
tinued to be used, but, according to the 
same modern custom, there is an edging of 
red, to denote the zeal and fervency which 
should distinguish the possessors of that 
degree. All extraneous ornaments and de- 
vices are in bad taste, and detract from the 
symbolic character of the investiture. But 
the silk or satin aprons, bespangled and 
painted and embroidered, which have been 
gradually creeping into our Lodges, have no 
sort of connection with Ancient Craft Ma- 
sonry. They are an innovation of our 
French brethren, who are never pleased 
with simplicity, ^,nd have, by their love of 
tinsel in their various newly-invented cere- 
monies, effaced many of the most beautiful 
and impressive symbols of our Institution. 
A Mason who understands and appreciates 
the true symbolic meaning of his apron, 
would no more tolerate a painted or em- 
broidered satin one than an artist would a 
gilded statue. By him, the lambskin, and 
the lambskin alone, would be considered 
as the badge " more ancient than the Golden 
Fleece, or Roman Eagle, and more honor- 
able than the Star and Garter." 

The Grand Lodge of England is precise 
in its regulations for the decorations of the 
apron, which are thus laid down in its 
Constitution. 

" Entered Apprentices. — A plain white 
lambskin, from fourteen to sixteen inches 
wide, twelve to fourteen inches deep, square 
at bottom, and without ornament; white 
strings. 

" Fellow Craft. — A plain white lambskin, 
similar to that of the Entered Apprentices, 
with the addition only of two sky-blue 
rosettes at the bottom. 

" Master Masons. — The same, with sky- 
blue lining and edging, one and a half inch 
deep, and an additional rosette on the fall 
or nap, and silver tassels. No other color 
or ornament shall be allowed, except to 
officers and past officers of Lodges who 
may have the emblems of their offices in 
silver or white in the centre of the apron ; 
and except as to the members of the Prince 
of Wales' Lodge, No. 324, who are allowed 
to wear a narrow internal border of garter- 
blue in their aprons. 

" Grand Stewards, present and past. — 
Aprons of the same dimensions lined with 
crimson, edging of the same color three 
and a half inches, and silver tassels. Pro- 
vincial Grand Stewards, while in office, the 



APRON 



ARCHAEOLOGY 



same, except that the edging is only two 
inches wide. The collars of the Grand 
Steward's Lodge to be crimson ribbon, four 
inches broad. 

" Grand Officers of the United Grand 
Lodge, present and past. — Aprons of the 
same dimensions, lined with garter-blue, 
edging three and a half inches, ornamented 
with gold, and blue strings ; and they may 
have the emblems of their offices, in gold 
or blue, in the centre. 

" Provincial Grand Officers, present and 
past. — Aprons of the same dimensions, 
lined with garter-blue, and ornamented 
with gold and with blue strings : they must 
have the emblems of their offices in gold or 
blue in the centre within a double circle, in 
the margin of which must be inserted the 
name of the province. The garter-blue 
edging to the aprons must not exceed two 
inches in width. 

" The apron of the Deputy Grand Master 
to have the emblem of his office in gold 
embroidery in the centre, and the pome- 
granate and lotus alternately embroidered 
in gold on the edging. 

The apron of the Grand Master is orna- 
mented with the blazing sun embroidered 
in gold in the centre; on the edging the 
pomegranate and lotus with the seven-eared 
wheat at each corner, and also on the fall ; 
all in gold embroidery ; the fringe of gold 
bullion. 

" The apron of the pro Grand Master the 
same. 

" The Masters and Past Masters of Lodges 
to wear, in lieu and in the places of the 
three rosettes on the Master Mason's apron, 
perpendicular lines upon horizontal lines, 
thereby forming three several sets of two 
right angles ; the length of the horizontal 
lines to be two inches and a half each, and 
of the perpendicular lines one inch ; these 
emblems to be of ribbon, half an inch 
broad, and of the same color as the lining 
and edging of the apron. If Grand. Officers, 
similar emblems of garter-blue or gold." 

In this country, although there is evi- 
dence in some old aprons, still existing, 
that rosettes were formerly worn, there are 
now no distinctive decorations for the 
aprons of the different symbolic degrees. 
The only mark of distinction is in the 
mode of wearing ; and this differs in the 
different jurisdictions, some wearing the 
Master's apron turned up at the corner, and 
others the Fellow Craft's. The authority 
of Cross, in his plate of the Royal Master's 
degree in the older editions of his Hiero- 
glyphic Chart, conclusively shows that he 
taught the former method ; although the 
latter is now the more common usage. 

As we advance to the higher degrees, w r e 
find the apron varying in its decorations 



and in the color of its border, which are, 
; however, always symbolical of some idea 
| taught in the degree. 

Araunah. See Oman. 

Arbitration. In the Old Charges, 

( Masons are advised, in all cases of dispute 

\ or controversy, to submit to the arbitration 

I of the Masters and Fellows, rather than to 

go to law. 

Arcana. Latin. Secret things, or 
mysteries which it is forbidden to reveal 
See Secrets. 

Arcani Disciplina. The mode of 
initiation into the primitive Christian 
; church. See Discipline of the Secret. 

Arch, Antiquity of the. Writers 
on architecture have, until within a few 
' years, been accustomed to suppose that the 
invention of the arch and keystone was 
| not anterior to the era of Augustus. But 
the researches of modern antiquaries have 
! traced the existence of the arch as far 
back as 460 years before the building of 
| King Solomon's Temple, and thus rescued 
Masonic traditions from the charge of ana- 
chronism. See Keystone. 

Arch, Catenarian. See Catenarian 
Arch. 

Arch of Enoch. The 13th degree 
of the Ancient and Accepted Scottish Rite 
is sometimes so called. See Knight of the 
Ninth Arch. 

Arch of Heaven. Job, xxvi. 11, 
compares heaven to an arch supported by 
pillars. "The pillars of heaven tremble 
and are astonished at his reproof." Dr. 
Cutbush, on this passage, remarks, " The 
arch in this instance is allegorical, not only 
of the arch of heaven, but of the higher 
degree of Masonry, commonly called the 
Holy Royal Arch. The pillars which sup- 
port the arch are emblematical of Wisdom 
j and Strength ; the former denoting the 
wisdom of the Supreme Architect, and the 
i latter the stability of the Universe." — Am, 
I Ed. Brewster's Encyc. 

Arch of Solomon, Royal. The 

I 13th degree of the Ancient and Accepted 

| Rite is sometimes so called, by which it is 

distinguished from the Royal Arch degree 

of the English and American systems. 

Arch of Steel. The grand honors 
are conferred, in the French Rite, by two 
ranks of brethren elevating and crossing 
their drawn swords. They call it voitte 
deader. 

Arch of Zernbbabel, Royal. The 
7th degree of the American Rite is some- 
times so called to distinguish it from the 
Royal Arch of the Ancient and Accepted 
Scottish Rite, which is called the Royal 
Arch of Solomon. 
Arch, Royal. See Royal Arch. 
Archaeology. The science which is en- 



86 



ARCHETYPE 



ARCHITECTURE 



gaged in the study of those minor branches 
of antiquities which do not enter into the 
course of general history, such as national 
architecture, genealogies, manners, cus- 
toms, heraldic subjects, and others of a simi- 
lar nature. The archaeology of Freema- 
sonry has been made, within a recent 
period, a very interesting study, and is 
much indebted for its successful pursuit to 
the labors of Kloss and Findel in Ger- 
many, and to Thory and Ragon in France, 
and to Oliver, Lyon, Hughan, and many 
living writers, in England. The scholars 
of this science have especially directed their 
attention to the collection of old records, 
and the inquiry into the condition and or- 
ganization of Masonic and other secret as- 
sociations during the Middle Ages. In 
America, the late William S. Rockwell was 
a diligent student of Masonic archaeology, 
and several others in this country have 
labored assiduously in the same inviting 
field. 

Archetype. The principal type, figure, 
pattern, or example whereby and whereon 
a thing is formed. In the science of sym- 
bolism, the archetype is the thing adopted 
as a symbol, whence the symbolic idea is 
derived. Thus we say the Temple is the 
archetype of the Lodge, because the former 
is the symbol whence all the Temple sym- 
bolism of the latter is derived. 

Architect. In laying the corner- 
stones of Masonic edifices, and in dedicating 
them after they are finished, the architect 
of the building, although he may be a pro- 
fane, is required to take a part in the cere- 
monies. In the former case, the square, 
level, and plumb are delivered to him with 
a charge by the Grand Master ; and in the 
latter case they are returned by him to that 
officer. 

Architect, African. See African 
Architects. 

Architect by 3, 5, and 7, Grand. 
( Grande Architecte par 3, 5, et 7.) A degree 
in the manuscript of Peuvret's collection. 

Architect, Or and. {Architecte 
Grande.) 1. The sixth degree of the Rite 
of Martinism. 2. The fourth degree of the 
Rite of Elect Cohens. 3. The twenty- 
third degree of the Rite of Mizraim. 4. 
The twenty-fourth degree in the collection 
of the Metropolitan Chapter of France. 

Architect, Orand Master. See 
Grand Master Architect. 

Architect, Little. {Architecte Petit. ) 

1. The twenty-third degree of the collection 
of the Metropolitan Chapter of France. 

2. The twenty-second degree of the Rite 
of Mizraim. 

Architect of Solomon . ( A rchitecte 
de Salomon.) A degree in the manuscript 
collection of M. Peuvret. 



Architect, Perfect. {Architecte 
Parfait.) The twenty-eighth degree of the 
Rite of Mizraim. The twenty-fifth, twenty- 
sixth, twenty-seventh degrees of the same 
Rite, are Apprentice, Fellow Craft, and 
Master Perfect Architect. 

Architect, Perfect and Sub> 
lime Orand. {Architecte, Parfait et 
Sublime Grande.) A degree in the collec- 
tion of the Loge des Amis Reunis at 
Calais. 

Architectonicns. Latin. Relating 
to architecture. Thus, Vitruvius says, 
"rationes architectonicse," the rules of 
architecture. But as Architecton signifies 
a Master Builder, the Grand Lodge of 
Scotland, in some Latin inscriptions, has 
used the word architectonicns, to denote Ma- 
sonic or relating to Freemasonry. In the in- 
scription on the corner-stone of the Royal 
Exchange of Edinburgh, we find " fratres 
architectonici " used for Freemasons; and in 
the Grand Lodge diploma, a Lodge is called 
" societas architectonica;" but the usage of 
the word in this sense has not been gen- 
erally adopted. 

Architecture. The art of construct- 
ing dwellings, as a shelter from the heat 
of summer and the cold of winter, must 
have been resorted to from the very first 
moment in which man became subjected to 
the power of the elements. Architecture 
is, therefore, not only one of the most im- 
portant, but one of the most ancient of 
sciences. Rude and imperfect must, how- 
ever, have been the first efforts of the 
human race, resulting in the erection of 
huts clumsy in their appearance, and ages 
must have elapsed ere wisdom of design 
combined strength of material with beauty 
of execution. 

As Geometry is the science on whieh 
Masonry is founded, Architecture is the art 
from which it borrows the language of its 
symbolic instruction. In the earlier ages 
of the Order every Mason was either an 
operative mechanic or a superintending 
architect. And something more than a 
superficial knowledge of the principles of 
architecture is absolutely essential to the 
Mason who would either understand the 
former history of the Institution or appre- 
ciate its present objects. 

There are five orders of architecture : the 
Doric, the Ionic, the Corinthian, the Tus- 
can, and the Composite. The first three 
are the original orders, and were invented 
in Greece ; the last two are of later forma- 
tion, and owe their existence to Italy. 
Each of these orders, as well as the other 
terms of architecture, so far as they are 
connected with Freemasonry, will be found 
under its appropriate head throughout this 
work. 



ARCHITECTURE 



ARK 



87 



The Books of Constitutions, commenced 
by Anderson and continued by Entick and 
Noorthouck, contain, under the title of a 
History of Freemasonry, in reality a history 
of the progress of architecture from the 
earliest ages. In the older manuscript 
Constitutions the science of geometry, as 
well as architecture, is made identical with 
Masonry; so that he who would rightly 
understand the true history of Freema- 
sonry must ever bear in mind the distinc- 
tion between Geometry, Architecture, and 
Masonry, which is constantly lost sight of 
in these old records. 

Architecture, Piece of. (Morgeau 
d' architecture.) The name given in French 
Lodges to the minutes. 

Archives. This word means, properly, 
a place of deposit for records ; but it means 
also the records themselves. Hence the 
archives of a Lodge are its records and 
other documents. The legend in the second 
degree, that the pillars of the Temple were 
made hollow to contain the archives of 
Masonry, is simply a myth, and a very 
modern one. 

Archives, Grand Guardian of 
the. An officer in the Grand Council of 
Rites of Ireland who performs the duties 
of Secretary General. 

Archives, Grand Keeper of the. 
An officer in some of the bodies of the high 
degrees whose duties are indicated by the 
name. In the Grand Orient of France he 
is called Grand Garde des timbres et Sceaux, 
as he combines the duties of a keeper of 
the archives and a keeper of the seals. 

Archiviste. An officer in French 
Lodges who has the charge of the archives. 
The Germans call him Archivar. 

Ardarel. A word in the high degrees, 
used as the name of the angel of fire. It 
is a distorted form of Adariel, the splendor 
of God. 

Arelini. A word used in some, of the 
rituals of the high degrees. It is found in 
Isaiah, (xxxiii. 7,) where it is translated, 
in the A. V., " valiant ones," and by Lowth, 
" mighty men." It is a doubtful word, and 
is probably formed from ariel, the lion of 
God. D'Herbelot says that Mohammed 
called his uncle Hamseh, on account of 
his valor, the lion of God. In the Kabba- 
la, Arelim is the angelic name of the third 
sephirah. 

Areopagus. The third apartment in 
a Council of Kadosh is so called. It rep- 
resents a tribunal, and the name is derived 
from the celebrated court of Athens. 

Arithmetic. That science which is 
engaged in considering the properties and 
powers of numbers, and which, from its 
manifest necessity in all the operations of 
weighing, numbering, and measuring, must 



have had its origin in the remotest ages of 
the world. 

In the lecture of the degree of Grand 
Master Architect, the application of this 
science to Freemasonry is made to consist 
in its reminding the Mason that he is con- 
tinually to add to his knowledge, never to 
subtract anything from the character of his 
neighbor, to multiply his benevolence to his 
fellow-creatures, and to divide his means 
with a suffering brother. 

Ark. In the ritual of the American 
Royal Arch degree three arks are referred 
to : 1. The Ark of Safety, or of Noah ; 2. 
The Ark of the Covenant, or of Moses ; 3. 
The Substitute Ark, or the Ark of Zerub- 
babel. In what is technically called " the 
passing of the veils," each of these arks 
has its commemorative illustration, and in 
the order in which they have been named. 
The first was constructed by Shem, Ham, 
and Japheth, the sons of Noah ; the second 
by Moses, Aholiab, and Bezaleel ; and the 
third was discovered by Joshua, Haggai, 
and Zerubbabel. 

Ark and Anchor. See Anchor and 
Ark. 

Ark and Dove. An illustrative de- 
gree, preparatory to the Royal Arch, and 
usually conferred, when conferred at all, 
immediately before the solemn ceremony 
of exaltation. The name of Noachite, 
sometimes given to it, is incorrect, as this 
belongs to a degree in the Ancient Scottish 
Rite. It is very probable that the degree, 
which now, however, has lost much of 
its significance, was derived from a much 
older one called the Royal Ark Mariners, to 
which the reader is referred. The legend 
and symbolism of the ark and dove formed 
an important part of the spurious Free- 
masonry of the ancients. 

Ark Mariners. See Royal Ark 
Mariners. 

Ark, JXoah's, or the Ark of Safety, 
constructed by Shem, Ham, and Japheth, 
under the superintendence of Noah, and in 
it, as a chosen tabernacle of refuge, the 
patriarch's family took refuge. It has been 
called by many commentators a tabernacle 
of Jehovah; and Dr. Jar vis, speaking of the 
word "in ^>, ZoHaR, which has been trans- 
lated window, says that, in all other pas- 
sages of Scripture where this word occurs, 
it signifies the meridian light, the brightest 
effulgence of day, and therefore it could 
not nave been an aperture, but a source of 
light itself. He supposes it therefore to 
have been the divine Shekinah, or Glory 
of Jehovah, which afterwards dwelt be- 
tween the cherubim over the Ark of the 
Covenant in the tabernacle and the temple. 
Church of the Redeemed, I., 20. 

Ark of the Covenant. The Ark 



88 



ARK 



ARK 



of the Covenant or of the Testimony was a 
chest originally constructed by Moses at 
God's command, (Exod. xxv. 16,) in which 
were kept the two tables of stone, on which 
were engraved the ten commandments. It 
contained, likewise, a golden pot filled with 
manna, Aaron's rod, and the tables of the 
covenant. It was at first deposited in the 
most sacred place of the tabernacle, and 
afterwards placed by Solomon in the Sanc- 
tum Sanctorum of the Temple, and was 
lost upon the destruction of that building 
by the Chaldeans. The later history of 
this ark is buried in obscurity. It is sup- 
posed that, upon the destruction of the first 
Temple by the Chaldeans, it was carried to 
Babylon among the other sacred utensils 
which became the spoil of the conquerors. 
But of its subsequent fate all traces have 
been lost. It is, however, certain that it 
was not brought back to Jerusalem by Ze- 
rubbabel. The Talmudists say that there 
were five things which were the glory of 
the first Temple that were wanting in the 
second ; namely, the Ark of the Covenant, 
the Shekinah or Divine Presence, the 
Urim and Thummim, the holy fire upon 
the altar, and the spirit of prophecy. The 
Rev. Salem Towne, it is true, has en- 
deavored to prove, by a very ingenious 
argument, that the original Ark of the 
Covenant was concealed by Josiah, or by 
others, at some time previous to the destruc- 
tion of Jerusalem, and that it was after- 
wards, at the building of the second Temple, 
discovered and brought to light. But such 
a theory is entirely at variance with all the 
legends of the degree of Select Master and 
of Royal Arch Masonry. To admit it 
would lead to endless confusion and con- 
tradictions in the traditions of the Order. 
It is, besides, in conflict with the opinions 
of the Rabbinical writers and every He- 
brew scholar. Josephus and the Rabbins 
allege that in the second Temple the Holy 
of Holies was empty, or contained only the 
Stone of Foundation which marked the 
place which the ark should have occupied. 

The ark was made of shittim wood, 
overlaid, within and without, with pure 
gold. It was about three feet nine inches 
long, two feet three inches wide, and of the 
same extent in depth. It had on the side 
two rings of gold, through which were 
placed staves of shittim wood, by which, 
when necessary, it was borne by the Levites. 
Its covering was of pure gold, over which 
were placed two figures called cherubim, 
with expanded wings. The covering of the 
ark was called kaphiret, from Jcaphar, " to 
forgive sin," and hence its English name of 
"mercy-seat," as being the place where the 
intercession for sin was made. 

The researches of archaeologists in the 



last few years have thrown much light on 
the Egyptian mysteries. Among the cere- 
monies of that ancient people was one 
called the Procession of Shrines, which is 
mentioned in the Rosetta stone, and de- 
picted on the Temple walls. One of these 
shrines was an ark, which was carried in 
procession by the priests, who supported it 
on their shoulders by staves passing through 
metal rings. It was thus brought into the 
Temple and deposited on a stand or altar, 
that the ceremonies prescribed in the ritual 
might be performed before it. The con- 
tents of these arks were various, but always 
of a mystical character. Sometimes the ark 
would contain symbols of Life and Stabili- 
ty ; sometimes the sacred beetle, the symbol 
of the Sun ; and there was always a repre- 
sentation of two figures of the . goddess 
Theme or Truth and Justice, which over- 
shadowed the ark with their wings. These 
coincidences of the Egyptian and Hebrew 
arks must have been more than accidental. 

Ark, Substitute. The chest or coffer 
which constitutes a part of the furniture, 
and is used in the ceremonies of a Chapter 
of Royal Arch Masons, and in a Council 
of Select Masters according to the Ameri- 
can system, is called by Masons the Substi- 
tute Ark, to distinguish it from the other 
ark, that which was constructed in the 
wilderness under the direction of Moses, 
and which is known as the Ark of the 
Covenant. This the Substitute Ark was 
made to represent under circumstances that 
are recorded in the Masonic traditions, and 
especially in those of the Select Degree. 

The ark used in Royal Arch and Cryptic 
Masonry in this country is generally of 
this form : 




Prideaux, on the authority of Lightfoot, 
contends that, as an ark was indispensable 
to the Israelitish worship, there was in the 
second Temple an ark which had been ex- 
pressly made for the purpose of supplying 
the place of the first or original ark, and 
which, without possessing any of its pre- 
rogatives or honors, was of precisely the 
same shape and dimensions, and was de- 
posited in the same place. The Masonic 
legend, whether authentic or not, is simple 
and connected. It teaches that there was 
an ark in the second Temple, but that it 
was neither the Ark of the Covenant, 
which had been in the Holy of Holies of 
the first Temple, nor one that had been con- 



AEK 



ARMS 



89 



structed as a substitute for it after the 
building of the second Temple. It was 
that ark which was presented to us in the 
Select Master's degree, and which being an 
exact copy of the Mosaical ark, and in- 
tended to replace it in case of its loss, is 
best known to Freemasons as the Substitute 
Ark. 

Lightfoot gives these Talmudic legends, 
in his Prospect of the Temple, in the follow- 
ing language : " It is fancied by the Jews, 
that Solomon, when he built the Temple, 
foreseeing that the Temple should be de- 
stroyed, caused very obscure and intricate 
vaults under ground to be made, wherein 
to hide the ark when any such danger 
came ; that howsoever it went with the 
Temple, yet the ark, which was the very 
life of the Temple, might be saved. And 
they understand that passage in 2 Chron. 
xxxv. 3, ' Josiah said unto the Levites, Put 
the holy ark into the house which Solomon, 
the son of David, did build/ etc., as if 
Josiah, having heard by the reading of 
Moses' manuscript, and by Huldah's proph- 
ecy of the danger that hung over Jerusa- 
lem, commanded to convey the ark into 
this vault, that it might be secured; and 
with it, say they, they laid up Aaron's rod, 
the pot of manna, and the anointing oil. 
For while the ark stood in its place upon 
the stone mentioned — they hold that 
Aaron's rod and the pot of manna stood 
before it ; but, now, were all conveyed into 
obscurity — and the stone upon which the 
ark stood lay over the mouth of the vault. 
But Rabbi Solomon, which useth not, 
ordinarily, to forsake such traditions, hath 
given a more serious gloss upon the place ; 
namely, that whereas Manasseh and Amon 
had removed the ark out of its habitation, 
and set up images and abominations there 
of their own — Joshua speaketh to the 
priests to restore it to its place again. 
What became of the ark, at the burning of 
the temple by Nebuchadnezzar, we read 
not; it is most likely it went to the fire 
also. 'However it sped, it was not in the 
second Temple; and is one of the five choice 
things that the Jews reckon wanting there. 
Yet they had an ark there also of their own 
making, as they had a breastplate of judg- 
ment; which, though they both wanted 
the glory of the former, which was giving 
of oracles, yet did they stand current as to 
the other matters of their worship, as the 
former breastplate and ark had done." 

The idea of the concealment of an ark 
and its accompanying treasures always pre- 
vailed in the Jewish church. The account 
given by the Talmud ists is undoubtedly 
mythical ; but there must, as certainly, have 
been some foundation for the myth, for 
every myth has a substratum of truth. 
M 



The Masonic tradition differs from the rab- 
binical, but is in every way more reconcil- 
able with truth, or at least with probability. 
The ark constructed by Moses, Aholiab, 
and Bezaleel was burnt at the destruction 
of the first Temple ; but there was an exact 
representation of it in the second. 

Arkite Worship. The almost uni- 
versal prevalence among the nations of 
antiquity of some tradition of a long past 
deluge, gave rise to certain mythological 
doctrines and religious ceremonies, to which 
has been given the name of arkite wor- 
ship, which was very extensively diffused. 
The evidence of this is to be found in the 
sacred feeling which was entertained for 
the sacredness of high mountains, derived, 
it is supposed, from recollections of an 
Ararat, and from the presence in all the 
Mysteries of a basket, chest, or coffer, 
whose mystical character bore apparently 
a reference to the ark of Noah. On the 
subject of this arkite worship, Bryant, 
Faber, Higgins, Banier, and many other 
writers, have made learned investigations, 
which may be consulted with advantage by 
the Masonic archaeologist. 

Arineiibiisehe. The poor-box; the 
name given by German Masons to the box 
in which collections of money are made at 
a Table-Lodge for the relief of poor breth- 
ren and their families. 

Arines. A corrupted form of Hermes, 
found in the Landsdowne and some other 
old manuscripts. 

Ariniger. 1. A bearer of arms. The 
title given by heralds to the esquire who 
waited on a knight. 2. The sixth degree 
of the Order of African Architects. 

Arinory. An apartment attached to 
the asylum of a Commandery of Knights 
Templars, in which the swords and other 
parts of the costume of the knights are de- 
posited for safe keeping. 

Arms of Masonry. Stow says 
that the Masons were incorporated as a 
company in the twelfth year of Henry IV., 
1412. Their arms were granted to them, in 
1472, by William Hawkesloe, Clarenceux 
King-at-Arms, and are azure on a chevron 
between three castles argent; a pair of com- 
passes somewhat extended, of the first. 
Crest a castle of the second. They were 
adopted, subsequently, by the Grand Lodge 
of England. The "Athol Grand Lodge 
objected to this as an unlawful assumption 
by the Modern Grand Lodge of Speculative 
Freemasons of the arms of the Operative 
Masons. They accordingly adopted another 
coat, which Dermott blazons as follows: 
Quarterly per squares, counterchanged vert. 
In the first quarter, azure, a lion rampant, 
or. In the second quarter, or, an ox passant 
sable. In the third quarter, or, a man with 



90 



ARRAS 



ASHE 



hands erect proper, robed crimson and 
ermine. In the fourth quarter, azure, an 
eagle displayed or. Crest, the holy ark of the 
covenant proper, supported by cherubim. 
Motto, Kodes la Adonai, that is, Holiness to 
the, Lord. 

These arms are derived from the " tetrar- 
chical" (as Sir Thos. Browne calls them), or 
general banners of the four principal tribes : 
for it is said that the twelve tribes, during 
their passage through the wilderness, were 
encamped in a hollow square, three on each 
side, as follows : Judah, Zebulun, and Is- 
sachar, in the east, under the general ban- 
ner of Judah ; Dan, Asher, and Naphtali, 
in the north, under the banner of Dan ; 
Ephraim, Manasseh, and Benjamin, in the 
west, under the banner of Ephraim ; and 
Reuben, Simeon, and Gad, in the south, 
under Reuben. See Banners. 

Arras, Primordial Chapter of. 
Arras is a town in the north-western part 
of France, where, in the year 1747, Charles 
Edward Stuart, the Pretender, established 
a Sovereign Primordial and Metropolitan 
Chapter of Rosicrucian Freemasons. A por- 
tion of the charter of this body is given by 
Ragon in his Orthodoxie Maconique. In 
1853, the Count de Ham el, prefect of the 
department, discovered an authentic copy, 
in parchment, of this document bearing the 
date of April 15, 1747, which he deposited 
in the departmental archives. This docu- 
ment is as follows : 

" We, Charles Edward, king of England, 
France, Scotland, and Ireland, and as such 
Substitute Grand Master of the Chapter of 
H., known by the title of Knight of the 
Eagle and Pelican, and since our sorrows 
and misfortunes by that of Rose Croix, 
wishing to testify our gratitude to the Ma- 
sons of Artois, and the officers of the city 
of Arras, for the numerous marks of kind- 
ness which they in conjunction with the 
officers of the garrison of Arras have lav- 
ished upon us, and their attachment to our 
person, shown during a residence of six 
months in that city, 

" We have in favor of them created and 
erected, and do create and erect by the 
present bull, in the aforesaid city of Arras, 
a Sovereign Primordial Chapter of Rose 
Croix, under.the distinctive title of Scottish 
Jacobite, (Ecosse Jacobite,) to be ruled and 
governed by the Knights Lagneau and 
Robespierre ; Avocats Hazard, and his two 
sons, physicians ; J. B. Lucet, our uphol- 
sterer, and Jerome Cellier, our clock-maker, 
giving to them and to their successors the 
power not only to make knights, but even 
to create a Chapter in whatever town they 
may think fit, provided that two Chapters 
shall not be created in the same town how- 
ever populous it may be. 



"And that credit maybe given to our 
present bull, we have signed it with our 
hand and caused to be affixed thereunto the 
secret seal, and countersigned by the secre- 
tary of our cabinet, Thursday, 15th of 
the second month of the year of the incar 
nation, 1747. 

"Charles Edward Stuart. 

" Countersigned, Berkley." 

This Chapter created a few others, and 
in 1780 established one in Paris, under the 
distinctive title of Chapter of Arras, in the 
valley of Paris. It united itself to the 
Grand Orient of France on the 27th De- 
cember, 1801. It was declared First Suf- 
fragan of the Scottish Jacobite Chapter, 
with the right to constitute others. The 
Chapter established at Arras, by the Pre- 
tender, was named the "Eagle and Peli- 
can," and Oliver ( Orig. ofR. A., p. 22,) from 
this seeks to find, perhaps justifiably, a 
connection between it and the R. S. Y. C. S. 
of the Royal Order of Scotland. 

Arrest of Charter. To arrest the 
charter of a Lodge is a technical phrase by 
which is meant to suspend the work of a 
Lodge, to prevent it from holding its 
usual communications, and to forbid it to 
transact any business or to do any work. 
A Grand Master cannot revoke the warrant 
of a Lodge; but if, in his opinion, the 
good of Masonry or any other sufficient 
cause requires it, he may suspend the oper- 
ation of the warrant until the next commu- 
nication of the Grand Lodge, which body 
is alone competent to revise or approve of 
his action. 

Arthusius, Gotthardns. A learned 
Dane, Rector of the Gymnasium at Frank- 
fort- on -the-Main, who wrote many works 
on Rosicrucianism, under the assumed 
name of Irenseus Agnostus. See Agnostus. 

Art Royal. See Royal Art. 

Arts. In the Masonic phrase, "arts, 
parts, and points of the Mysteries of Ma- 
sonry ;" arts means the knowledge or things 
made known, parts the degrees into which 
Masonry is divided, and points the rules 
and usages. See Parts, and also Points. 

Arts, Iiiberal. See Liberal Arts and 
Sciences. 

Ascension Day. Also called Holy 
Thursday. A festival of the Christian 
church held in commemoration of the as- 
cension of our Lord forty days after Easter. 
It is celebrated as a feast day by Chapters 
of Rose Croix. 

Ashe, I>. I>.. Rot. Jonathan. 
A literary plagiarist who resided in Bristol, 
England. In 1813 he published The Masonic 
Manwl ; or, Lectures on Freemasonry. Ashe 
does not, it is true, pretend to originality, 
but abstains from giving credit to Hutch- 
inson, from whom he has taken at least 



ASHER 



ASHMOLE 



91 



two-thirds of his book. In 1843 an edi- 
tion was published by Spencer, with valua- 
ble notes by Dr. Oliver. 
Aslier, Dr. Carl Wilhelm. The 

first translator into German of the Halli- 
well MS., which he published at Hamburg, 
in 1842, under the title of Aelteste Urkunde 
der Freimaurerei in England. This work 
contains both the original English docu- 
ment and the German translation. 

Ashlar. "Freestone as it comes out 
of the quarry." — Bailey. In Speculative 
Masonry we adopt the asjilar in two differ- 
ent states, as symbols in the Apprentice's 
degree. The Rough Ashlar, or stone in its 
rude and unpolished condition, is emblem- 
atic of man in his natural state — ignorant, 
uncultivated, and vicious. But when edu- 
cation has exerted its wholesome influence 
in expanding his intellect, restraining his 
passions, and purifying his life, he then is 
represented by' the Perfect Ashlar, which, 
under the skilful hands of the workmen, 
has been smoothed, and squared, and fitted 
for its place in the building. In the older 
lectures of the eighteenth century the Per- 
fect Ashlar is not mentioned, but its place 
was supplied by the Broached Thurnel. 

Ashmole, Elias. A celebrated anti- 
quary, and the author* of, among other 
works, the well-known History of the Order 
of the Garter, and founder of the Ashmo- 
lean Museum at Oxford. He was born at 
Litchfield, in England, on the 23d May, 
1617, and died at London on the 18th May, 
1692. He was made a Freemason on the 
16th October, 1646, and gives the follow- 
ing account of his reception in his Diary, 
p. 303. 

" 1646. October 16. 4 Hor., 30 minutes 
post merid., I was made a Freemason at 
Warrington, in Lancashire, with Colonel 
Henry Mainwaring, of Karticham, in 
Cheshire ; the names of them who were 
then at the Lodge, Mr. Richard Penket 
Warden, Mr. James Collier, Mr. Richard 
Sankey, Henry Littler, John Ellam, and 
Hugh Brewer." 

In another place he speaks of his being 
admitted into the Fellowship, {Diary, p. 
362,) for thirty-six years afterwards makes 
the following entry : 

" 1682. March 10. About 5 Hor., post 
merid., I received a summons to appear at 
a Lodge to be held the next day at Masons' 
Hall, in London. 

"11. Accordingly, I went, and about 
noon was admitted into the Fellowship of 
Freemasons, by Sir William Wilson, knight, 
Capt. Richard Borthwick, Mr. William 
Wodman, Mr. William Wife. 

" I was the senior fellow among them, 
(it being thirty-five years since I was ad- 
mitted;) there was present besides myself 



the fellows afternamed : Mr. Thomas Wife, 
Master of the Masons' company this pres- 
ent year ; Mr. gliomas Shorthofe, Mr. 

Thomas Shadbolt, Waidsford, Esq., 

Mr. Nicholas Young, Mr. John Shorthofe, 
Mr. William Hamon, Mr. John Thompson, 
and Mr. William Stanton. We all dined at 
the Half-Moon-Tavern in Cheapside, at a 
noble dinner prepared at the charge of the 
new Accepted Masons." 

It is to be regretted that the intention 
expressed by Ashmole to write a history of 
Freemasonry was never carried into effect. 
His laborious research as evinced in his 
exhaustive work on the Order of the Garter, 
would lead us to have expected from his 
antiquarian pen a record of the origin and 
early progress of our Institution more val- 
uable than any that we now possess. The 
following remarks on this subject, con- 
tained in a letter from Dr. Knipe, of Christ 
Church, Oxford, to the publisher of Ash- 
mole's Life, while it enables us to form 
some estimate of the loss that Masonic 
literature has suffered, supplies interesting 
particulars which are worthy of preserva- 
tion. 

" As to the ancient society of Freemasons, 
concerning whom you are desirous of know- 
ing what may be known with certainty, I 
shall only tell you, that if our worthy 
Brother, E. Ashmole, Esq., had executed 
his intended design, our Fraternity had 
been as much obliged to him as the Breth- 
ren of the most noble Order of the Garter. 
I would not have you surprised at this ex- 
pression, or think it all too assuming. The 
sovereigns of that Order have not disdained 
our fellowship, and there have been times 
when emperors were also Freemasons. 
What from Mr. E. Ashmole's collection I 
could gather was, that the report of our 
society's taking rise from a bull granted by 
the Pope, in the reign of Henry III., to 
some Italian architects to travel over all 
Europe, to erect chapels, was ill-founded. 
Such a bull there was, and those architects 
were Masons ; but this bull, in the opinion 
of the learned Mr. Ashmole, was confirma- 
tive only, and did not by any means create 
our Fraternity, or even establish them in 
this kingdom. But as to the time and 
manner of that establishment, something I 
shall relate from the same collections. St. 
Alban the Proto- Martyr of England, estab- 
lished Masonry here ; and from his time it 
flourished more or less, according as the 
world went, down to the days of King 
Athelstan, who, for the sake of his brother 
Edwin, granted the Masons a charter un- 
der our Norman princes. They frequently 
received extraordinary marks of royal fa- 
vor. There is no doubt to be made, that 
the skill of Masons, which was always 



92 



ASIA 



ASSASSINS 



transcendent, even in the most barbarous 
times, — their wonderful kindness and at- 
tachment to each other, how different so- 
ever in condition, and their inviolable 
fidelity in keeping religiously their secret, — 
must expose them in ignorant, troublesome, 
and suspicious times to a vast variety r of 
adventures, according to the different fate 
of parties and other alterations in govern- 
ment. By the way, I shall note that the 
Masons were always loyal, which exposed 
them to great severities when power wore 
the trappings of justice, and those who 
committed treason punished true men as 
traitors. Thus, in the third year of the 
reign of Henry VI., an act of Parliament 
was passed to abolish the society of Masons, 
and to hinder, under grievous penalties, the 
holding Chapters, Lodges, or other regular 
assemblies. Yet this act was afterwards 
repealed, and even before that, King Henry 
VI., and several of the principal lords of his 
court, became fellows of the Craft." 

Asia, Initiated Knights and 
Brothers of. This Order was intro- 
duced in Berlin, or, as some say, in Vienna, 
in the year 1780, by a schism of several 
members of the German Rose Croix. They 
adopted a mixture of Christian, Jewish, 
and Mohammedan ceremonies, to indicate, 
as Eagon supposes, their entire religious 
tolerance. Their object was the study of 
the natural sciences and the search for the 
universal panacea to prolong life. Thory 
charges them with this; but may it not 
have been, as with the Alchemists, merely 
a symbol of immortality? They forbade 
all inquiries into the art of transmutation 
of metals. The Grand Synedrion, properly 
the Grand Sanhedrim, which consisted of 
seventy- two members and was the head of 
the Order, had its seat at Vienna. The 
Order was founded on the three symbolic 
degrees, and attached to them nine others, 
as follows : 4. Seekers ; 5. Sufferers ; 6. Ini- 
tiated Knights and Brothers of Asia in 
Europe; 7. Masters and Sages; 8. Royal 
Priests, or True Brothers of Rose Croix; 
9. Melchizedek. The Order no longer 
exists. Many details of it will be found 
in Luchet's Essai sur les Illumines. 

Asia, Perfect Initiates of. A 
rite of very little importance, consisting 
of seven degrees, and said to have been 
invented at Lyons. A very voluminous 
manuscript, translated from the German, 
was sold at Paris, in 1821, to M. Bailleul, 
and came into the possession of Ragon, 
who reduced its size, and, with the assist- 
ance of Des Etangs, modified it. I have 
no knowledge that it was ever worked. 

Ask, Seek, Knock. In referring 
to the passage of Matthew vii. 7, " Ask, 
and it shall be given you ; seek, and you 



shall find ; knock, and it shall be opened 
unto you/' Dr. Clarke says : " These three 
words — ask, seek, knock — include the ideas 
of want, loss, and earnestness." The appli- 
cation made to the passage theologically is 
equally appropriate to it in a Masonic 
Lodge. You ask for acceptance, you seek for 
light, you knock for initiation, which in- 
cludes the other two. 

Aspirant. One who eagerly seeks to 
know or to attain something. Thus, War- 
burton speaks of " the aspirant to the Mys- 
teries." It is applied also to one about to 
be initiated into Masonry. There seems, 
however, to be a shade of difference in 
meaning between the words candidate and 
aspirant. The candidate is one who asks 
for admission ; and the term, from can- 
didus, white, refers to the purity of charac- 
ter required. The aspirant is one already 
elected and in process of initiation, and 
coming from aspiro, to seek eagerly, refers 
to the earnestness with which he prosecutes 
his search for light and truth. 

Assassins. The Ishmaelians or Assas- 
sins constituted a sect or confraternity, 
which was founded by Hassan Sabah, about 
the year 1090, in Persia. The name is de- 
rived, it is supposed, from their immoderate 
use of the plant* haschish, or henbane, 
which produced a delirious frenzy. The 
title given to the chief of the Order was 
Sheikh-el-Jebel, which has been translated 
the " Old Man of the Mountain," but which 
Higgins has shown ( Anacal., i. 700,) to mean 
literally, " The Sage of the Kabbala or Tra- 
ditions." Von Hammer has written a His- 
tory of the Assassins, but his opposition to 
secret societies has led him to speak with so 
much prejudice that, although his historical 
statements are interesting, his philosophical 
deductions have to be taken with many 
grains of allowance. Godfrey Higgins has 
probably erred on the other side, and by a 
too ready adherence to a preconceived the- 
ory has, in his Anacalypsis, confounded 
them with the Templars, whom he consid- 
ers as the precursors of the Freemasons. 
In this, as in most things, the middle course 
appears to be the most truthful. 

The Assassins were a secret society, that 
is to say, they had a secret esoteric doc- 
trine, which was imparted only to the ini- 
tiated. Hammer says that they had a 
graduated series of initiations, the names 
of which he gives as Apprentices, Fellows, 
and Masters; they had, too, an oath of 
passive obedience, and resembled, he as- 
serts, in many respects, the secret societies 
that subsequently existed in Europe. They 
were governed by a Grand Master and 
Priors, and had regulations and a special 
religious code, in all of which Von Ham- 
mer finds a close resemblance to the Tem- 



ASSASSINS 



ASSEMBLY 



93 



plars, the Hospitallers, and the Teutonic 
Knights. Between the Assassins and the 
Templars history records that there were 
several amicable transactions not at all 
consistent with the religious vows of the 
latter and the supposed religious faith of 
the former, and striking coincidences of 
feeling, of which Higgins has not been 
slow to avail himself in his attempt to 
prove the close connection, if not absolute 
identity, of the two Orders. It is most 
probable, as Sir John Malcolm contends, 
that they were a race of Sons, the teachers 
of the secret doctrine of Mohammed. Von 
Hammer admits that they produced a great 
number of treatises on mathematics and 
jurisprudence; and, forgetting for a time 
his bigotry and his prejudice, he attributes 
to Hassan, their founder, a profound knowl- 
edge of philosophy and mathematical and 
metaphysical sciences, and an enlightened 
spirit, under whose influence the civiliza- 
tion of Persia attained a high degree ; so 
that during his reign of forty-six years the 
Persian literature attained a point of excel- 
lence beyond that of Alexandria under the 
Ptolemies, and of France under Francis I. 
The old belief that they were a confederacy 
of murderers — whence we have taken our 
English word assassins — must now be aban- 
doned as a figment of the credulity of past 
centuries, and we must be content to look 
upon them as a secret society of philoso- 
phers, whose political relations, however, 
merged them into a dynasty. If we inter- 
pret Freemasonry as a generic term, signi- 
fying a philosophic sect which teaches 
truth by a mystical initiation and secret 
symbols, then Higgins was not very far in 
error in calling them the Freemasons of 
the East. 

Assassins of the Third Degree. 
There is in Freemasonry a legend of cer- 
tain unworthy Craftsmen who entered into 
a conspiracy to extort from a distinguished 
brother a secret of which he was the pos- 
sessor. The legend is altogether symbolic, 
and when its symbolism is truly compre- 
hended, becomes surpassingly beautiful. 
By those who look at it as having the pre- 
tension of an historical fact, it is sometimes 
treated with indifference, and sometimes 
considered an absurdity. But it is not thus 
that the legends and symbols of Masonry 
must be read, if we would learn their true 
spirit. To behold the goddess in all her 
glorious beauty, the veil that conceals her 
statue must be withdrawn. Masonic writers 
who have sought to interpret the symbolism 
of the legend of the conspiracy of the three 
assassins, have not agreed always in the in- 
terpretation, although they have finally ar- 
rived at the same result, namely, that it has 
a spiritual signification. Those who trace 



Speculative Masonry to the ancient solar 
worship, of whom Ragon may be con- 
sidered as the exponent, find in this legend 
a symbol of the conspiracy of the three 
winter months to destroy the life-giving 
heat of the sun. Those who, like the dis- 
ciples of the Rite of Strict Observance, trace 
Masonry to a Templar origin, explain the 
legend as referring to the conspiracy of the 
three renegade knights who falsely accused 
the Order, and thus aided King Philip and 
Pope Clement to abolish Templarism, and 
to slay its Grand Master. Hutchinson and 
Oliver, who labored to give a Christian in- 
terpretation to all the symbols of Masonry, 
referred the legend to the crucifixion of the 
Messiah, the type of which is, of course, 
the slaying of Abel by his brother Cain. 
Others, of whom the Chevalier Ramsay was 
the leader, sought to give it a political sig- 
nificance ; and, making Charles the First 
the type of the Builder, symbolized Crom- 
well and his adherents as the conspirators. 
The Masonic scholars whose aim has been 
to identify the modern system of Free- 
masonry with the Ancient Mysteries, 
and especially with the Egyptian, which 
they supposed to be the germ of all the 
others, interpret the conspirators as the 
symbol of the Evil Principle, or Typhon, 
slaying the Good Principle, or Osiris ; or, 
when they refer to the Zoroastic Mysteries 
of Persia, as Ahriman contending against 
Ormuzd. And lastly, in the Philosophic 
degrees, the myth is interpreted as signify- 
ing the war of Falsehood, Ignorance, and 
Superstition against Truth. Of the sup- 
posed names of the three Assassins, there is 
hardly any end of variations, for they ma- 
terially differ in all the principal Rites. 
Thus, we have the three JJJ. in the York 
and American Rites. In the Adonhiramite 
system we have Romvel, Gravelot, and 
Abiram. In the Scottish Rite we find the 
names given in the old rituals as Jubelum 
Akirop, sometimes Abiram, Jubelo Romvel, 
and Jubela Gravelot. Schterke and Oter- 
fut are in some of the German rituals, 
while Other Scottish rituals have Abiram, 
Romvel, and Hobhen. In all these names 
there is manifest corruption, and the patience 
of many Masonic scholars has been well- 
nigh exhausted in seeking for some plausi- 
ble and satisfactory derivation. 

Assembly. The meetings of the 
Craft during the operative period in the 
Middle Ages, were called "assemblies," 
which appear to have been tantamount to 
the modern Lodges, and they are constantly 
spoken of in the Old Constitutions. The 
word assembly was also often used in these 
documents to indicate a larger meeting of 
the whole Craft, and which was equivalent 
to the modern Grand Lodge, which was 



94 



ASSISTANCE 



ATELIER 



held annually. The York MS., about the 
year 1600, says, "that King Athelstan gave 
the Masons a charter and commission to 
hold every year an assembly wheresoever 
they would in the realm of England," and 
this statement, whether true ' or false, is re- 
peated in all the old records. Preston 
says, speaking of that mediaeval period, 
that " a sufficient number of Masons met 
together within a certain district, with the 
consent of the sheriff or chief magistrate 
of the place, were empowered at this time 
to make Masons," etc. To this assembly, 
every Mason was bound, when summoned, 
to appear. Thus, in the Harleian MS., 
1650, it is ordained that "every Master 
and Fellow come to the Assembly, if it be 
within five miles about him, if he have any 
warning." The term, " General Assembly," 
to indicate the annual meeting, is first used 
in the MS. of 1663, as quoted by Preston. 
In the Old Constitutions, printed in 1722 
by Roberts, and which claims to be taken 
from a MS. of the eighteenth century, the 
term used is "Yearly Assembly." An- 
derson speaks of an Old Constitution 
which used the word " General ; " but his 
quotations are not always verbally accu- 
rate. 

Assistance. See Aid and Assistance. 

Associates of the Temple. Dur- 
ing the Middle Ages, many persons of rank, 
who were desirous of participating in the 
spiritual advantages supposed to be enjoyed 
by the Templars in consequence of the good 
works done by the Fraternity, but who 
were unwilling to submit to the discipline 
of the brethren, made valuable donations 
to the Order, and were, in consequence, ad- 
mitted into a sort of spiritual connection 
with it. These persons were termed " As- 
sociates of the Temple." The custom was 
most probably confined to England, and 
many " of these Associates " had monu- 
ments and effigies erected to them in the 
Temple Church at London. 

Association. Although an associa- 
tion is properly the union of men into a 
society for a common purpose, the word is 
scarcely ever applied to the Order of Free- 
masonry. Yet its employment, although un- 
usual,would not be incorrect, for Freemason- 
ry is an association of men for a common pur- 
pose. Washington uses the term when he 
calls Freemasonry "an association whose 
principles lead to purity of morals, and are 
beneficial of action." Letter to G. L. of 
So. Ca. 

Astrsea. The Grand Lodge established 
in Russia, on the 30th August, 1815, as- 
sumed the title of the Grand Lodge of 
Astrsea. It held its Grand East at St. 
Petersburg, and continued in existence 
until 1822. 



Astronomy. The science which in- 
structs us in the laws that govern the 
heavenly bodies. Its origin is lost in the 
mists of antiquity ; for the earliest inhabi- 
tants of the earth must have been attracted 
by the splendor of the glorious firmament 
above them, and would have sought in the 
motions of its luminaries for the readiest 
and most certain method of measuring time. 
With astronomy the system of Free- 
masonry is intimately connected. From 
that science many of our most significant 
emblems are borrowed. The Lodge itself 
is a representation of the world; it is 
adorned with the images of the sun and 
moon, whose regularity and precision fur- 
nish a lesson of wisdom and prudence ; its 
pillars of strength and establishment have 
been compared to the two columns which 
the ancients placed at the equinoctial 
points as supporters of the arch of heaven ; 
the blazing star, which was among the 
Egyptians a symbol of Anubis, or the dog- 
star, whose rising foretold the overflowing 
of the Nile, shines in the east ; while 
the clouded canopy is decorated with the 
beautiful Pleiades. The connection be- 
tween our Order and astronomy is still 
more manifest in the spurious Freemasonry 
of antiquity, where, the pure principles of 
our system being lost, the symbolic instruc- 
tion of the heavenly bodies gave place to 
the corrupt Sabean worship of the sun, 
and moon, and stars — a worship whose in- 
fluences are seen in all the mysteries of 
Paganism. 

Asylum. During the session of a 
Commandery of Knights Templars, a part 
of the room is called the asylum; the word 
has hence been adopted, by the figure sy- 
necdoche, to signify the place of meeting of 
a Commandery. 

Asylum for Aged Freemasons. 
The Asylum for Worthy, Aged and Decayed 
Freemasons is a magnificent edifice at 
Croydon in Surrey, England. The charity 
was established by Dr. Crucefix, after six- 
teen years of herculean toil, such as few 
men but himself could have sustained. He 
did not live to see it in full operation, but 
breathed his last at the very time when the 
cope-stone was placed on the building. 
Since the death of Dr. Crucefix, it has been 
amalgamated with the Provident Annuity 
and Benevolent Association of the Grand 
Lodge. 

Atelier. The French thus call the 
place where the Lodge meets or the Lodge 
room. The word signifies a workshop or 
place where several workmen are assembled 
under the same master. The word is ap- 
plied in French Masonry not only to the 
place of meeting of a Lodge, but also to 
that of a Chapter, Council, or any other 



ATHEIST 



AUDITOR 



95 



Masonic body. Bazot says {Man. Macon, 
65,) that atelier is more particularly applied 
to the table - Lodge, or Lodge when at 
banquet, but that the word is also used to 
designate any reunion of the Lodge. 

Atheist. One who does not believe 
in the existence of God. Such a creed can 
only arise from the ignorance of stupidity 
or a corruption of principle, since the 
whole universe is filled with the moral and 
physical proofs of a Creator. He who 
does not look to a superior and superin- 
tending power as his maker and his judge, 
is without that coercive principle of salu- 
tary fear which should prompt him to do 
good and to eschew evil, and his oath can, 
of necessity, be no stronger than his word. 
Masons, looking to the dangerous tendency 
of such a tenet, have wisely discouraged it, 
by declaring that no atheist can be admitted 
to participate in their Fraternity ; and the 
better to carry this law into effect, every 
candidate, before passing through any of 
the ceremonies of initiation, is required, 
publicly and solemnly, to declare his trust 
in God. 

Athelstan. The grandson of the 
great Alfred ascended the throne of Eng- 
land in 924, and died in 940. The Old Con- 
stitutions describe him as a great patron of 
Masonry. Thus, one of them, the Roberts 
MS., printed in 1722, and claiming to be five 
hundred years old, says: "He began to 
build many Abbies, Monasteries, and other 
religious houses, as also castles and divers 
Fortresses for defence of his realm. He 
loved Masons more than his father; he 
greatly study'd Geometry, and sent into 
many lands for men expert in the science. 
He gave them a very large charter to hold 
a yearly assembly, and power to correct 
offenders in the said science ; and the king 
himself caused a General Assembly of all 
Masons in his realm, at York, and there 
were made many Masons, and gave them a 
deep charge for observation of all such 
articles as belonged unto Masonry, and de- 
livered them the said Charter to keep." 

Athol Masons. The Duke of Athol 
having been elected Grand Master by the 
schismatic Grand Lodge in London, which 
was known as the " Ancients," an office 
held in his family until 1813, the body has 
been commonly styled the " Athol Grand 
Lodge," and those who adhered to it 
" Athol Masons." See Ancient Masons. 

Attendance. See Absence. 

Attouchement. The name given by 
the French Masons to what the English 
call the grip. 

. Attributes. The collar and jewel 
appropriate to an officer are called his at- 
tributes. The working tools and imple- 
ments of Masonry are also called its attri- 



butes. The word in these senses is much 
more used by French than by English Ma- 
sons. 

Atwood, Henry C At one time of 
considerable notoriety in the Masonic his- 
tory of New York. He was born in Con- 
necticut about the beginning of the present 
century, and removed to the city of New 
York about 1825, in which year he organ- 
ized a Lodge for the purpose of introduc- 
ing the system taught by Jeremy L. Cross, 
of whom Atwood was a pupil. This system 
met with great opposition from some of the 
most distinguished Masons of the State, 
who favored the ancient ritual, which had 
existed before the system of Webb, from 
whom Cross received his lectures, had been 
invented. Atwood, by great smartness and 
untiring energy, succeeded in making the 
system which he taught eventually popu- 
lar. He took great interest in Masonry, 
and being intellectually clever, although 
not learned, he collected a great number of 
admirers, while the tenacity with which 
he maintained his opinions, however un- 
popular they might be, secured for him as 
many enemies. He was greatly instru- 
mental in establishing, in 1837, the schis- 
matic body known as the St. John's Grand 
Lodge, and was its Grand Master at the 
time of its union, in 1850, with the legiti- 
mate Grand Lodge of New York. Atwood 
edited a small Masonic periodical called 
The Sentinel, which was remarkable for the 
virulent and unmasonic tone of its articles. 
He was also the author of a Masonic Moni- 
tor of some pretensions. He died in 1860. 

Atys. The Mysteries of Atys in Phry- 
gia, and those of Cybele his mistress, like 
their worship, much resembled those of 
Adonis and Bacchus, Osiris and Isis. Their 
Asiatic origin is universally admitted, and 
was with great plausibility claimed by 
Phrygia, which contested the palm of anti- 
quity with Egypt. They, more than any 
other people, mingled allegory with their 
religious worship, and were great inventors 
of fables ; and their sacred traditions as to 
Cybele and Atys, whom all admit to be 
Phrygian gods, were very various. In all, 
as we learn from Julius Firmicus, they 
represented by allegory the phenomena of 
nature, and the succession of physical facts 
under the veil of a marvellous history. 

Their feasts occurred at the equinoxes, 
commencing with lamentation, mourning, 
groans, and pitiful cries for the death of 
Atys, and ending with rejoicings at his 
restoration to life. 

Auditor. An officer in the Supreme 
Council of the Ancient and Accepted Rite 
for the Southern Jurisdiction of the United 
States. His duty is, with the Committee 
on Finance, to examine and report on the 



96 



AUFSEHER 



AUSTRIA 



account of the Inspector and other officers. 
This duty of auditing the accounts of the 
Secretary and Treasurer is generally in- 
trusted, in Masonic bodies, to a special com- 
mittee appointed for the purpose. In the 
Grand Lodge of England, the auditing 
committee consists of the Grand Officers 
for the year, and twenty-four Masters of 
Lodges in the London district, taken by 
rotation. 

Aufseher. The German name for the 
Warden of a Lodge. The Senior Warden 
is called Erste Aufseher, and the Junior 
Warden, Zweite Aufseher. The word liter- 
ally means an overseer. Its Masonic appli- 
cation is technical. 

Augustine, St. See Saint Augus- 
tine. 

Auui. A mystic syllable among the 
Hindus, signifying the Supreme God of 
Gods, which the Brahmans, from its awful 
and sacred meaning, hesitate to pronounce 
aloud, and in doing so place one of their 
hands before the mouth so as to deaden the 
sound. This tri-literal name of God, which 
is as sacred among the Hindus as the Te- 
tragrammatam is among the Jews, is com- 
posed of three Sanskrit letters, sounding 
AUM. The first letter, A, stands for the 
Creator ; the second, U, for the Preserver ; 
and the third, M, for the Destroyer, or 
Brahma, Vishnu, and Siva. Benfey, in his 
/Sanskrit - English Dictionary, defines the 
word as "a particle of reminiscence;" and 
this may explain the Brahmanical say- 
ing, that a Brahman beginning or ending 
the reading of a part of the Veda or Sacred 
Books, must always pronounce, to himself, 
the syllable AUM ; for unless that syllable 
precede, his learning will slip away from 
him, and unless it follow, nothing will be 
long retained. An old passage in the 
Parana says, "All the rites ordained in 
the Vedas, the sacrifices to fire, and all 
sacred purifications, shall pass away, but 
the word AUM shall never pass away, for 
it is the symbol of the Lord of all things." 
The word has been indifferently spelled, 
O'M, AOM, and AUM ; but the last is evi- 
dently the most proper, as the second letter 
is 00 = U in the Sanskrit alphabet. 

Aumont. Said to have been the suc- 
cessor of Molay as Grand Master, and 
hence called the Eestorer of the Order of 
the Templars. There is a tradition, alto- 
gether fabulous, however, whioh states that 
he, with seven other Templars, fled, after 
the dissolution of the Order, into Scotland, 
disguised as Operative Masons, and there 
secretly and under another name founded 
a new Order ; and to preserve as much as 
possible the ancient name of Templars, as 
well as to retain the remembrance of the 
clothing of Masons, in which disguise they 



had fled, they chose the name of Free- 
masons, and thus founded Freemasonry. 
The society thus formed, instead of con- 
quering or rebuilding the Temple of Jeru- 
salem, was to erect symbolical temples. 
This is one of the forms of the Templar 
theory of the origin of Freemason. 

Auserwahlter. German for Elu or 
Elect. 

Austin. See Saint Augustine. 

Australasia. Masonry was intro- 
duced into this remote region at a very 
early period after its settlement, and Lodges 
were first established at Sidney, by the 
Grand Lodge of England, about the year 
1828. There are now over one hundred 
and fifty Lodges at work in different parts 
of Australasia, under warrants from the 
Provincial Grand Lodges of Victoria at 
Melbourne, New South Wales at Sidney, 
Queensland at Brisbane, South Australia 
at Adelaide, and New Zealand at Auckland. 
All of these bodies derive their original au- 
thority from the Grand Lodges of England 
and Ireland, and the Lodges work in the 
York Rite. 

Austria. Freemasonry was introduced 
into Austria, in 1742, by the establishment 
at Vienna of the Lodge of the Three 
Cannons. But it was broken up by the 
government in the following year, and 
thirty of its members were imprisoned for 
having met in contempt of the authorities. 
Maria Theresa was an enemy of the Insti- 
tution, and prohibited it in 1764. Lodges, 
however, continued to meet secretly in 
Vienna and Prague. In 1780, Joseph II. 
ascended the throne, and under his liberal 
administration Freemasonry, if not actu- 
ally encouraged, was at least tolerated, and 
many new Lodges were established in Aus- 
tria, Hungary, Bohemia, and Transyl- 
vania, under the authority of the Grand 
Lodge of Germany, in Berlin. Delegates 
from these Lodges met at Vienna in 1784, 
and organized the Grand Lodge of Austria, 
electing the Count of Dietrichstein, Grand 
Master. The attempt of the Grand Lodge 
at Berlin to make this a Provincial Grand 
Lodge was successful for only a short time, 
and in 1785 the Grand Lodge of Austria 
again proclaimed its independence. 

During the reign of Joseph II., Austrian 
Masonry was prosperous. Notwithstanding 
the efforts of its enemies, the monarch 
could never be persuaded to prohibit it. But 
in 1785 he was induced to issue instruc- 
tions by which the number of the Lodges 
was reduced, so that not more than three 
were permitted to exist in each city ; and he 
ordered that a list of the members and a 
note of the times of meeting of each Lodge 
should be annually delivered to the magis- 
trates. 



AUTHENTIC 



AZARIAH 



97 



On the death of Joseph, he was suc- 
ceeded by Francis II., who yielded to the 
machinations of the anti-Masons, and dis- 
solved the Lodges. In 1801, he issued a 
decree which forbade the employment of 
any one in the public service who was at- 
tached to any secret society. Austria has 
since been closed to Freemasonry, and its 
Institution has now no recognized existence 
there. 

Authentic. Formerly, in the science 
of Diplomatics, ancient manuscripts were 
termed authentic when they were originals, 
and in opposition to copies. But in mod- 
ern times the acceptation of the word has 
been enlarged, and it is now applied to in- 
struments which, although they may be 
copies, bear the evidence of having been 
executed by proper authority. So of the 
old records of Masonry, the originals of 
many have been lost, or at least have not 
yet been found. Yet the copies, if they 
can be traced to unsuspected sources within 
the body of the Craft and show the inter- 
nal marks of historical accuracy, are to be 
reckoned as authentic. But if their origin 
is altogether unknown, and their statements 
or style conflict with the known character 
of the Order at their assumed date, their 
authenticity is to be doubted or denied. 

Authenticity of the Scriptures. 
A belief in the authenticity of the Scrip- 
tures of the Old and New Testament as a 
religious qualification of initiation does not 
constitute one of the laws of Masonry, for 
such a regulation would destroy the uni- 
versality of the Institution, and under its 
action none but Christians could become 
eligible for admission. But in 1856 the 
Grand Lodge of Ohio declared "that a 
distinct avowal of a belief in the divine 
authority of the Holy Scriptures should be 
required of every one who is admitted to 
the privileges of Masonry, and that a de- 
nial of the same is an offence against the 
Institution, calling for exemplary disci- 
pline." It is hardly necessary to say that 
the enunciation of this principle met with 
the almost universal condemnation of the 
Grand Lodges and Masonic jurists of this 
country. The Grand Lodge of Ohio subse- 
quently repealed the regulation. In 1857, 
the Grand Lodge of Texas adopted a simi- 
lar resolution ; but the general sense of the 
Fraternity has rejected all religious tests 
except a belief in God. 

Autopsy. (Greek, avrotpia, a seeing ivith 
one's own eyes.) The complete communica- 
tion of the secrets in the Ancient Mysteries, 
when the aspirant was admitted into the 
sacellum, or most sacred place, and was in- 
vested by the hierophant with all the apor- 
rheta, or sacred things, which constituted 
the perfect knowledge of the initiate. A 
N 7 



I similar ceremony in Freemasonry is called 
the Rite of Intrusting. See Mysteries, 

Auxiliary Degrees. According to 
Oliver, (Landm. ,ii. 345,) the SupremeCoun- 
cil of France, in addition to the thirty- 
three regular degrees of the Rite, confers six 
others, which he calls ,c Auxiliary Degrees." 
They are, 1. Elu de Perignan. 2. Petit 
Architect. 3. Grand Architecte, or Com- 
pagnon Ecossais. 4. Maitre Ecossais. 5. 
Knight of the East. 6. Knight Rose Croix. 
I cannot trace Oliver's authority for this 
statement, and doubt it, at least as to the 
names of the degrees. 

Avenue. Forming avenue is a cere- 
mony sometimes practised in the lower de- 
grees, but more generally in the higher 
ones, on certain occasions of paying honors 
to superior officers. The brethren form in 
two ranks facing each other. If the de- 
gree is one in which swords are used, these 
are drawn and elevated, being crossed each 
with the opposite sword. The swords thus 
crossed constitute what is called " the arch 
of steel." The person to whom honor is 
to be paid passes between the opposite 
ranks and under the arch of steel. 

Avignon, Illumiiiati of. {Illu- 
mines d' Avignon.) A Rite instituted by 
Pernetti at Avignon, in France, in 1770, 
and transferred in the year 1778 to Mont- 
pellier, under the name of the Academy 
of True Masons. The Academy of Avignon 
consisted of only four degrees, the three of 
symbolic or St. John's Masonry, and a 
fourth called the True Mason, which was 
made up of instructions, Hermetical and 
Swedenborgian. See Pernetti. 

Avouchment. See Vouching. 

Award. In law, the judgment pro- 
nounced by one or more arbitrators, at the 
request of two parties w T ho are at variance. 
" If any complaint be brought " say the 
Charges published by Anderson, "the 
brother found guilty shall stand to the 
award and determination of the Lodge." 

Ayes and Noes. It is not according 
to Masonic usage to call for the ayes and 
noes on any question pending before a 
Lodge. 

Aynon. Aynon, Agnon, Ajuon, and 
Dyon are all used in the old manuscript Con- 
stitutions for one whom they call the son of 
the king of Tyre, but it is evidently meant 
for Hiram Abif. Each of these words is 
most probably a corruption of the Hebrew 
Adon or Lord, so that the reference would 
clearly be to Adon Hiram or Adoniram,with 
whom Hiram was often confounded ; a con- 
fusion to be found in later times in the 
Adonhiramite Rite. 

Azariah. The old French rituals have 
Azarias. A name in the high degrees sig- 
nifying, Helped of God. 



BAAL 



BABYLON 



B. 



Baal. Hebrew, ^3. He was the chief 
divinity among the Phoenicians, the Ca- 
naanites, and the Babylonians. The word 
signifies in Hebrew lord or master. It was 
among the orientalists a comprehensive 
term, denoting divinity of any kind with- 
out reference to class or to sex. The Saba- 
ists understood Baal as the sun, and Baalim, 
in the plural, were the sun, moon, and stars, 
" the host of heaven." Whenever the Is- 
raelites made one of their almost periodi- 
cal deflections to idolatry, Baal seems to 
have been the favorite idol to whose wor- 
ship they addicted themselves. Hence he 
became the especial object of denunciation 
with the prophets. Thus, in 1 Kings (xviii.,) 
we see Elijah showing, by practical dem- 
onstration, the difference between Baal and 
Jehovah. The idolators, at his instigation, 
called on Baal, as their sun-god, to light the 
sacrificial fire, from morning until noon, 
because at noon he had acquired his great- 
est intensity. And after noon, no fire hav- 
ing been kindled on the altar, they began 
to cry aloud, and to cut themselves in token 
of mortification, because as the sun de- 
scended there was no hope of his help. But 
Elijah, depending on Jehovah, made his 
sacrifice towards sunset, to show the great- 
est contrast between Baal and the true God. 
And when the people saw the fire come 
down and consume the offering, they ac- 
knowledged the weakness of their idol, and 
falling on their faces cried out, Jehovah hu 
hahelohim — " Jehovah, he is the God." 
And Hosea afterwards promises the people 
that they shall abandon their idolatry, and 
that he would take away from them the 
Shemoth hahbaalim, the names of the Baal- 
im, so that they should be no more remem- 
bered by their names, and the people should 
in that day " know Jehovah." 

Hence we see that there was an evident 
antagonism in the orthodox Hebrew mind 
between Jehovah and Baal. The latter was, 
however, worshipped by the Jews, when- 
ever they became heterodox, and by all the 
Oriental or Shemitic nations as a supreme 
divinity, representing the sun in some of 
his modifications as the ruler of the day. 
In Tyre, Baal was the sun, and Ashtaroth, 
the moon. Baal-peor, the lord of priapism, 
was the sun represented as the generative 
principle of nature, and identical with the 
phallus of other religions. Baal-gad was 
the lord of the multitude, (of stars,) that is, 
the sun as the chief of the heavenly host. 
In brief, Baal seems to have been wherever 
his cultus was established, a development 
or form of the old sun worship. 

Babel. In Hebrew, SlO ; which the 



writer of Genesis connects with S 1 ?^, balal, 
" to confound," in reference to the confu- 
sion of tongues ; but the true derivation is 
probably from BAB-EL, " the gate of El " 
or the "gate of God," because perhaps a 
temple was the first building raised by the 
primitive nomads. It is the name of that 
celebrated tower attempted to be built on 
the plains of Shinar, a. m. 1775, about one 
hundred and forty years after the deluge, 
and which, Scripture informs us, was de- 
stroyed by a special interposition of the 
Almighty. The Noachite Masons date the 
commencement of their order from this de- 
struction, and much traditionary informa- 
tion on this subject is preserved in the 
degree of "Patriarch Noachite." At 
Babel, Oliver says that what has been 
called Spurious Freemasonry took its ori- 
gin. That is to say, the people there aban- 
doned the worship of the true God, and by 
their dispersion lost all knowledge of his 
existence, and of the principles of truth 
upon which Masonry is founded. Hence 
it is that the rituals speak of the lofty tower 
of Babel as the place where language was 
confounded and Masonry lost. See Oman. 

This is the theory first advanced by An- 
derson in his Constitutions, and subse- 
quently developed more extensively by Dr. 
Oliver in all his works, but especially in 
his Landmarks. As history, the doctrine is 
of no value, for it wants the element of 
authenticity. But in a symbolic point of 
view it is highly suggestive. If the tower 
of Babel represents the profane world of 
ignorance and darkness, and the threshing- 
floor of Oman the Jebusite is the symbol 
of Freemasonry, because the Solomonic 
Temple, of which it was the site, is the pro- 
totype of the spiritual temple which Ma- 
sons are erecting, then we can readily 
understand how Masonry and the true use 
of language is lost in one and recovered m 
the other, and how the progress of the can- 
didate in his initiation may properly be 
compared to the progress of truth from the 
confusion and ignorance of the Babel 
builders to the perfection and illumination 
of the temple builders, which temple buil- 
ders all Freemasons are. And so, when 
in the ritual the neophyte, being asked 
" whence he comes and whither is he 
travelling," replies, " from the lofty tower 
of Babel, where language was confounded 
and Masonry lost, to the threshing-floor of 
Oman the Jebusite, where language was 
restored and Masonry found," the ques- 
tions and answers become intelligible from 
this symbolic point of view. 

Babylon. The ancient capital of 



BABYLON 



BACON 



99 



Chaldea, situated on both sides of the Eu- 
phrates, and once the most magnificent 
city of the ancient world. It was here 
that, upon the destruction of Solomon's 
Temple by Nebuchadnezzar in the year of 
the world 3394, the Jews of the tribes of 
Judah and Benjamin, who were the inhab- 
itants of Jerusalem, were conveyed and 
detained in captivity for seventy-two years, 
until Cyrus, king of Persia, issued a decree 
for restoring them, and permitting them to 
rebuild their temple, under the superin- 
tendence of Zerubbabel, the Prince of the 
Captivity, and with the assistance of Joshua 
the High Priest and Haggai the Scribe. 

Babylon the Great, as the prophet Dan- 
iel calls it, was situated four hundred and 
seventy-five miles in a nearly due east di- 
rection from Jerusalem. It stood in the 
midst of a large and fertile plain on each 
side of the river Euphrates, which ran 
through it from north to south. It was 
surrounded with walls which were eighty- 
seven feet thick, three hundred and fifty in 
height, and sixty miles in compass. These 
were all built of large bricks cemented 
together with bitumen. Exterior to the 
walls was a wide and deep trench lined 
with the same material. Twenty-five gates 
on each side, made of solid brass, gave 
admission to the city. From each of these 
gates proceeded a wide street fifteen miles 
in length, and the whole was separated by 
means of other smaller divisions, and con- 
tained six hundred and seventy-six squares, 
each of which was two miles and a quarter 
in circumference. Two hundred and fifty 
towers placed upon the walls afforded the 
means of additional strength and protec- 
tion. Within this immense circuit were to 
be found palaces and temples and other 
edifices of the utmost magnificence, which 
have caused the wealth, the luxury, and 
splendor of Babylon to become the favorite 
theme of the historians of antiquity, and 
which compelled the prophet Isaiah, even 
while denouncing its downfall, to speak of 
it as " the glory of kingdoms, the beauty 
of the Chaldees' excellency." 

Babylon, which, at the time of the de- 
struction of the Temple of Jerusalem, con- 
stituted a part of the Chaldean empire, was 
subsequently taken, B. C. 538, after a siege 
of two years, by Cyrus, king of Persia. 

Babylon, Red Cross of. Another 
name for the degree of Babylonish Pass, 
which see. 

Babylonish Captivity. See Cap- 
tivity. 

Babylonisb Pass. A degree given 
in Scotland by the authority of the Grand 
Royal Arch Chapter. It is also called the 
Red Cross of Babylon, and is almost iden- 
tical with the Knight of the Red Cross 



conferred in Commanderies of Knights 
Templars in America as a preparatory 
degree. 

Back. Freemasonry, borrowing its 
symbols from every source, has not neg- 
I lected to make a selection of certain parts 
of the human body. From the back an 
important lesson is derived, which is fit- 
tingly developed in the third degree. 
Hence, in reference to this symbolism, 
Oliver says : " It is a duty incumbent on 
every Mason to support a brother's charac- 
ter in his absence equally as though he 
were present ; not to revile him behind his 
back, nor suffer it to be done by others, 
without using every necessary attempt to 
prevent it." And Hutchinson, referring to 
the same symbolic ceremony, says : " The 
most material part of that brotherly love 
which should subsist among Masons is that 
of speaking well of each other to the 
world; more especially it is expected of 
every member of this Fraternity that he 
should not traduce a brother. Calumny 
and slander are detestable crimes against 
society. Nothing can be viler than to tra- 
duce a man behind his back ; it is like the 
villany of an assassin who has not virtue 
enough to give his adversary the means of 
self-defence, but, lurking in darkness, stabs 
him whilst he is unarmed and unsuspicious 
of an enemy." See Five Points of Fellow- 
ship. 

Bacon, Francis. Baron of Veru- 
lam, commonly called Lord Bacon. Nico- 
lai thinks that a great impulse was exercised 
upon the early history of Freemasonry by 
the New Atlantis of Lord Bacon. In this 
learned romance Bacon supposes that a 
vessel lands on an unknown island, called 
Bensalem, over which a certain King Sol- 
omon reigned in days of yore. This king 
had a large establishment, which was 
called the House of Solomon, or the college 
of the workmen of six days, namely, the 
days of the creation. He afterwards de- 
scribes the immense apparatus which was 
there employed in physical researches. 
There were, says he, deep grottoes and 
towers for the successful observation of 
certain phenomena of nature; artificial 
mineral waters ; large buildings, in which 
meteors, the wind, thunder, and rain were 
imitated ; extensive botanic gardens ; entire 
fields, in which all kinds of animals were 
collected, for the study of their instincts and 
habits; nouses filled with all the wonders 
of nature and art ; a great number of learned 
men, each of whom, in his own country, 
had the direction of these tnings ; they 
made journeys and observations ; they wrote, 
they collected, they determined results, and 
deliberated together as to what was proper 
to be published and what concealed. 



100 



BACON 



BACULUS 



This romance became at once very pop- 
ular, and everybody's attention was at- 
tracted by the allegory of the House of 
Solomon. But it also contributed to spread 
Bacon's views on experimental knowledge, 
and led afterwards to the institution of the 
Boyal Society, to which Nicolai attributes 
a common object with that of the Society 
of Freemasons, established, he says, about 
the same time, the difference being only 
that one was esoteric and the other exoteric 
in its instructions. But the more immedi- 
ate effect of the romance of Bacon was the 
institution of the Society of Astrologers, of 
which Elias Ashmole was a leading mem- 
ber. Of this society Nicolai, in his work 
on the Origin and History of Rosicrucianism 
and Freemasonry, says : 

"Its object was to build the House of 
Solomon, of the New Atlantis, in the 
literal sense, but the establishment was 
to remain as secret as the island of Ben- 
salem — that is to say, they were to be en- 
gaged in the study of nature — but the 
instruction of its principles was to remain 
in the society in an esoteric form. These 
philosophers presented their idea in a 
strictly allegorical method. First, there 
were the ancient columns of Hermes, by 
which Iamblichus pretended that he had 
enlightened all the doubts of Porphyry. 
You then mounted, by several steps, to a 
chequered floor, divided into four regions, 
to denote the four superior sciences ; after 
which came the types of the six days' work, 
which expressed the object of the society, 
and which were the same as those found on 
an engraved stone in my possession. The 
sense of all which was this : God created 
the world, and preserves it by fixed prin- 
ciples, full of wisdom; he who seeks to 
know these principles — that is to say, the 
interior of nature — approximates to God, 
and he who thus approximates to God 
obtains from his grace the power of com- 
manding nature." 

This society, he adds, met at Masons' Hall 
in Basinghall Street, because many of its 
members were also members of the Masons' 
Company, into which they all afterwards 
entered and assumed the name of Free and 
Accepted Masons, and thus he traces the 
origin of the Order to the New Atlantis 
and the House of Solomon of Lord Bacon. 
It is only a theory, but it seems to throw 
some light on that long process of incuba- 
tion which terminated at last, in 1717, in 
the production of the Grand Lodge of 
England. The connection of Ashmole 
with the Masons is a singular one, and has 
led to some controversy. The views of 
Nicolai, if not altogether correct, may 
suggest the possibility of an explanation. 
Certain it is that the eminent astrologers 



of England, as we learn from Ash mole's 
Diary, were on terms of intimacy with the 
Masons in the seventeenth century. 

Bacillus. The staff of office borne 
by the Grand Master of the Templars. In 
ecclesiology, baculus is the name given to 
the pastoral staff carried by a bishop or an 
abbot as the ensign of his dignity and 
authority. In pure Latinity, baculus means 
a long stick or staff, which was commonly 
carried by travellers, by shepherds, or by 
infirm and aged persons, and afterwards, 
from affectation, by the Greek philosophers. 
In early times, this staff, made a little 
longer, was carried by kings and persons in 
authority, as a mark of distinction, and 
was thus the origin of the royal sceptre. 
The Christian church, borrowing many of 
its usages from antiquity, and alluding 
also, it is said, to the sacerdotal power 
which Christ conferred when he sent the 
apostles to preach, commanding them to 
take with them staves, adopted the pasto- 
ral staff, to be borne by a bishop, as sym- 
bolical of his power to inflict pastoral cor- 
rection ; and Darandus says, " By the pas- 
toral staff is likewise understood the au- 
thority of doctrine. For by it the infirm 
are supported, the wavering are confirmed, 
those going astray are drawn to repentance." 
Catalin also , says, " That the baculus, or 
episcopal staff, is an ensign not only of 
honor, but also of dignity, power, and pas- 
toral jurisdiction." 

Honorius, a writer of the twelfth cen- 
tury, in his treatise De Gemma Animoz. 
gives to this pastoral staff the names both 
of baculus and virga. Thus he says, 
" Bishops bear the staff (baculum), that by 
their teaching they may strengthen the 
weak in their faith; and they carry the 
rod (virgam), that by their power they may 
correct the unruly." And this is strikingly 
similar to the language used by St. Bernard 
in the Rule which he drew up for the 
government of the Templars. In Art. lxviii., 
he says, "the Master ought to hold the 
staff and the rod {baculum et virgam) in his 
hand, that is to say the staff {baculum), that 
he may support the infirmities of the weak, 
and the rod {virgam), that he may with the 
zeal of rectitude strike down the vices of 
delinquents." 

The transmission of episcopal ensigns 
from bishops to the heads of ecclesiastical 
associations was not difficult in the Middle 
Ages ; and hence it afterwards became one 
of the insignia of abbots, and the heads of 
confraternities connected with the Church, 
as a token of the possession of powers of 
ecclesiastical jurisdiction. 

Now, as the Papal bull, Omne datum Op- 
timum, invested the Grand Master of the 
Templars with almost episcopal jurisdiction 



EACULUS 



BADGE 



101 



over the priests of his Order, he bore the 
baculus, or pastoral staff, as a mark of that 
jurisdiction, and thus it became a part of 
the Grand Master's insignia of office. 

The baculus of the bishop, the abbot, and 
the confraternities, was not precisely the 
same in form. The earliest episcopal staff 
terminated in a globular knob, or a tau 
cross. This was, however, soon replaced 
by the simple-curved termination, which 
resembles and is called a crook, in allusion 
to that used by shepherds to draw back and 
recall the sheep of their flock which have 
gone astray, thus symbolizing the expres- 
sion of Christ, " I am the good Shepherd, 
and know my sheep, and am known of 
mine." 

The baculus of the abbot does not differ 
in form from that of a bishop, but as the 
bishop carries the curved part of his staff 
pointing forward, to show the extent of his 
episcopal jurisdiction, so the abbot carries 
his pointing backward, to signify that his 
authority is limited to his monastery. 

The baculi, or staves of the confraterni- 
ties, were surmounted by small tabernacles, 
with images or emblems, on a sort of carved 
cap, having reference to the particular guild 
or confraternity by whom they were borne. 

The baculus of the Knights Templars, 
which was borne by the Grand Master as 
the ensign of his office, in allusion to his 
quasi episcopal jurisdiction, is described 
and delineated in Miinter, Burnes, Addi- 
son, and all the other authorities, as a staff, 
on the top of which is an octagonal figure, 
surmounted with a cross patee. The cross, 
of course, refers to the Christian character 
of the Order, and the octagon alludes, it is 
said, to the eight beatitudes of our Saviour 
in his Sermon on the Mount. 

The pastoral staff is variously designated, 
by ecclesiastical writers, as virga, ferulu, 
cambutta, crocia, and pedum. From crocia, 
whose root is the Latin crux, and the Italian 
croce, a cross, we get the English crozier. 

Pedum, another name of the baculus, sig- 
nifies, in pure Latinity, a shepherd's crook, 
and thus strictly carries out the symbolic 
idea of a pastoral charge. Hence, looking 
to the pastoral jurisdiction of the Grand 
Master of the Templars, his staff of office 
is described under the title of "pedum ma- 
gistrate seu patriarchate" that is, a " ma- 
gisterial or patriarchal staff," in the Statuta I 
CommilitonumOrdinis Templi," or the " Stat- 
utes of the Fellow-soldiers of the Order • 
of the Temple," as a part of the investi- 
ture of the Grand Master, in the following 
words : 

" Pedum magistrate seu patriarchate, au- 
reum, in cacumine cujus crux Ordinis super I 
orbem exaltatur;" that is, "a magisterial | 
or patriarchal staff of gold, on the top of j 



which is a cross of the Order, surmounting 
an orb or globe." {Stat, xxviii., art. 358.) 
But of all these names, baculus is the one 
more commonly used by writers to desig- 
nate the Templar pastoral staff. 

In the year 1859 this staff of office was 
first adopted at Chicago by the Templars 
of the United States, during the Grand 
Mastership of Sir William B. Hubbard. 
But, unfortunately, at that time it received 
the name of abacus, a misnomer, which has 
continued to the present day, on the author- 
ity of a literary blunder of Sir Walter Scott, 
so that it has fallen to the lot of American 
Masons to perpetuate,, in the use of this 
word, an error of the great novelist, result- 
ing from his too careless writing, at which 
he would himself have been the first to 
smile, had his attention been called to it. 

Abacus, in mathematics, denotes an in- 
strument or table used for calculation, and 
in architecture an ornamental part of a 
column; but it nowhere, in English or 
Latin, or any known language, signifies 
any kind of a staff. 

Sir Walter Scott, who, undoubtedly was 
thinking of baculus, in the hurry of the mo- 
ment and a not improbable confusion of 
words and thoughts, wrote abacus, when, in 
his novel oflvanhoe, he describes the Grand 
Master, Lucas Beaumanoir,as bearing in his 
hand "that singular abacus, or staff office," 
committed a very gross, but not very 
uncommon, literary blunder, of a kind that 
is quite familiar to those who are conver- 
sant with the results of rapid composition, 
where the writer often thinks of one word 
and writes another. 

Baden. Freemasonry was introduced 
at an early period into the Grand Duchy 
of Baden, and was for a long time popular. 
An electoral decree in 1785 abolished all 
secret societies, and the Masons suspended 
their labors. These were revived in 1805, 
by the establishment of a new Lodge, and 
eventually, in 1809, of the Grand Orient of 
Baden at Manheim. In 1813, the meetings 
were again prohibited bv Grand Ducal au- 
thority. In 1846 and 1847, by the liberality 
of the sovereign, the Masons were per- 
mitted to resume their labors, and three 
Lodges were formed, namely, at Manheim, 
Carlsruhe, and Breiburg, which united with 
the Grand Lodge of Bayreuth. 

Badge. A mark, sign, token, or thing, 
says Webster, by which a person is dis- 
tinguished in a particular place or employ- 
ment, and designating his relation to a 
person or to a particular occupation. It is 
in heraldry the same thing as a cognizance: 
thus, the followers and retainers of the bouse 
of Percy wore a silver crescent as a badge 
of their connection with that family ; the 
white lion borne on the left arm was the 



102 



BADGE 



BALDWYN 



badge of the house of Howard, Earl of 
Surrey ; the red rose that of the house of 
Lancaster; and the white rose, of York. 
So the apron, formed of white lambskin, is 
worn by the Freemason as a badge of his 
profession and a token of his connection 
with the Fraternity. See Apron. 

Badge of a Mason. The lambskin 
apron is so called. See Apron. 

Badge, Royal Arch. The Eoyal 
Arch badge is the triple tau, which see. 

Bafomet. See Baphomet. 

Bag. The insignia, in the Grand 
Lodge of England, of the Grand Secretary. 
Thus Preston, describing a form of Masonic 
procession, says : " The Grand Secretary, 
with his bag." The bag is supposed.to con- 
tain the seal of the Grand Lodge, of which 
the Grand Secretary is the custodian ; and 
the usage is derived from that of the Lord 
Chancellors preserving the Great Seal of 
the kingdom in a richly embroidered bag. 
The custom also existed in America many 
years ago, and Dalcho, in his Ahiman 
Eezon of South Carolina, published in 
1807, gives a form of procession, in which 
he describes the Grand Secretary with his 
bag. In 1729, Lord Kingston, being Grand 
Master, provided at his own cost " a fine 
velvet bag for the Secretary." 

Bagulkal. A significant word in the 
high degrees. Lenning says it is a cor- 
ruption of the Hebrew Begoal-kol, " all is 
revealed." Pike says, Bagulkol, with a 
similar reference to a revelation. Bock- 
well gives in his MS., Bekalkel, without any 
meaning. The old rituals interpret as sig- 
nifying "the faithful guardian of the 
sacred ark," a derivation clearly fanciful. 

Bahrclt, Karl Friederich. A 
German doctor of theology, who was born, 
in 1741, at Bischofswerda, and died in 
1792. He is described by one of his biog- 
raphers as being " notorious alike for his 
bold infidelity and for his evil life." I 
know not why Thory and Lenning have 
given his name a place in their vocabu- 
laries, as his literary labors bore no rela- 
tion to Freemasonry, except inasmuch as 
that he was a Mason, and that in 1787, with 
several other Masons, he founded at Halle 
a secret society called s the " German Union," 
or the " Two and Twenty," in reference to 
the original number of its members. The 
object of this society was said to be the en- 
lightenment of mankind. It was dissolved 
in 1790, by the imprisonment of its founder 
for having written a libel against the Prus- 
sian Minister Woellner. It is incorrect to 
call this system of degree a Masonic Rite. 
See German Union. 

Baldachin. In architecture, a canopy 
supported by pillars over an insulated altar. 
In Masonry, it has been applied by some 



writers to the canopy over the Master's 
chair. The German Masons give this 
name to the covering of the Lodge, and 
reckon it therefore among the symbols. 

Baldrick. A portion of military 
dress, being a scarf passing from the 
shoulder over the breast to the hip. In 
the dress regulations of the Grand En- 
campment of Knights Templars of the 
United States, adopted in 1862, it is called 
a "scarf," and is thus described: "Five 
inches wide in the whole, of white bordered 
with black, one inch on either side, a strip 
of navy lace one-fourth of an inch wide at 
the inner edge of the black. On the front 
centre of the scarf, a metal star of nine 
points, in allusion to the nine founders of 
the Temple Order, inclosing the Passion 
Cross, surrounded by the Latin motto, ' In 
hoc signo vinces ; ' the star to be three 
and three-quarter inches in diameter. The 
scarf to be worn from the right shoulder 
to the left hip, with the ends extending six 
inches below the point of intersection." 

Baldwyn II. The successor of God- 
frey of Bouillon as king of Jerusalem. In 
his reign the Order of Knights Templars 
was instituted, to whom he granted a place 
of habitation within the sacred inclosure 
of the Temple on Mount Moriah. He be- 
stowed on the Order other marks of favor, 
and, as its patron, his name has been re- 
tained in grateful remembrance, and often 
adopted as a name of Commanderies of 
Masonic Templars. 

Baldwyn Encampment. An 
original Encampment of Knights Templars 
at Bristol, in England, said to have been 
established from time immemorial, and re- 
fusing to recognize the authority of the 
Grand Conclave of England. Four other 
Encampments of the same character are 
said to have existed in London, Bath, York, 
and Salisbury. From a letter written by 
Davyd W. Nash, Esq., a prominent mem- 
ber of the Bristol Encampment, in 1853, 
and from a circular issued by the body in 
1857, I derive the following information. 

The Order of Knights Templars had ex- 
isted in Bristol from time immemorial, 
and the Templars had large possessions in 
that ancient city. About the beginning of 
this century, Bro. Henry Smith introduced 
from France three degrees of the Ancient 
and Accepted Eite, which, with the degree 
of Eose Croix, long previously connected 
with the Encampment, were united with 
the Templar degrees into an Order called 
the Eoyal Order of Knighthood, so that the 
Encampment conferred the following seven 
degrees: 1. Masonic Knight Templar; 2. 
Knight.of St. John of Jerusalem ; 3. Knight 
of Palestine; 4. Knight of Ehodes ; 5. 
Knight of Malta ; 6. Knight Eose Croix 



BALDWYN 



BALLOT 



103 



of Heredom; 7. Grand Elected Knight 
of Kadosh. A candidate for admission 
must be a Royal Arch Mason ; but the de- 
grees are not necessarily taken in the order 
in which they have been named, the can- 
didate being permitted to commence at any 
point. 

Nash gives the following account of the 
nature of the difficulties with the Grand 
Conclave of England : 

"The Duke of Sussex having been in- 
stalled a Knight Templar at Paris, I be- 
lieve by Sir Sidney Smith, then Grand 
Master, was created Grand Master of the 
Knights Templars in England. From some 
cause or other, he never would countenance 
the Christian degrees connected with Ma- 
sonry, and would not permit a badge of one 
of these degrees to be worn in a Craft 
Lodge. In London, of course, he ruled 
supreme, and the meetings of Knights 
Templars there, if they continued at all, 
were degraded to the mere level of public- 
house meetings. On the death of the Duke 
of Sussex, it was resolved to rescue the 
Order from its degraded position, and the 
Grand Conclave of England was formed, 
some of the officers of the Duke of Sussex's 
original Encampment, which he held once, 
and I believe, once only, being then alive. 

" In the meantime, of the three original 
Encampments of England, — the genuine 
representatives of the Knights of the Tem- 
ple,— two had expired, those of Bath and 
York, leaving Bristol the sole relic of the 
Order, with the exception of the Encamp- 
ments that had been created in various parts 
of the country, not holding under any 
legitimate authority, but raised by knights 
who had, I believe, without exception, been 
created in the Encampment of Baldwyn, 
at Bristol. 

" Under these circumstances the Knights 
of Baldwyn felt that their place was at the 
head of the Order; and though willing for 
the common good to submit to the autho- 
rity of Col. Tynte or any duly elected 
Grand Master, they could not yield prece- 
dence to the Encampment of Observance, 
(the original Encampment of the Duke of 
Sussex,) derived from a foreign, and spuri- 
ous source, the so-called Order of the Tem- 
ple in Paris; nor could they consent to 
forego the privileges which they held from 
an immemorial period, or permit their an- 
cient and well-established ceremonies, cos- 
tume, and laws to-be revised by persons 
for whose knowledge and judgment they 
entertained a very reasonable and well- 
grounded want of respect. The Encamp- 
ment of Baldwyn, therefore, refused to send 
representatives to the Grand Conclave of 
England, or to acknowledge its authority 
in Bristol, until such time as its claims 



should be treated with the consideration it 
is believed they deserve."* 

In 1857 the Baldwyn Encampments at 
Bristol and Bath sought a reconciliation 
with the Grand Conclave of England, but 
were repulsed ; and consequently in the same 
year they established or, to use their own 
word, "revived" the "Ancient Supreme 
Grand and Royal Encampment of Masonic 
Knights Templars," with a constituency of 
seven bodies, and elected Nash, Grand 
Master. But this body did not have a long 
or a prosperous existence, and in 1860 the 
" Camp of Baldwyn " surrendered its in- 
dependence, and was recognized as a con- 
stituent, but with immemorial existence, of 
the Grand Conclave of England and Wales. 

Balkis. The name given by the ori- 
entalists to the Queen of Sheba, who visited 
King Solomon, and of whom they relate a 
crowd of fables. See Sheba, Queen of. 

Ballot. In the election of candidates, 
Lodges have recourse to a ballot of white 
and black balls. Unanimity of choice, in 
this case, is always desired and demanded ; 
one black ball only being required to reject 
a candidate. This is an inherent privilege 
not subject to dispensation or interference 
of the Grand Lodge, because as the Old 
Charges say, " The members of a particular 
Lodge are the best judges of it ; and be- 
cause, if a turbulent member should be im- 
posed upon them, it might spoil their 
harmony or hinder the freedom of their 
communications, or even break and dis- 
perse the Lodge, which ought to be avoided 
by all true and faithful." 

In balloting for a candidate for initiation, 
every member is expected to vote. No one 
can be excused from sharing the responsi- 
bility of admission or rejection, except by 
the unanimous consent of the Lodge. 
Where a member has himself no personal 
or acquired knowledge of the qualifications 
of the candidate, he is bound to give faith 
to the recommendation of his brethren of 
the reporting committee, who, he is to pre- 
sume, would not make a favorable report on 
the petition of an unworthy applicant. 

The most correct usage in balloting for 
candidates is as follows : 

The committee of investigation having 
reported favorably, the Master of the 
Lodge directs the Senior Deacon to prepare 
the ballot-box. The mode in which this is 
accomplished is as follows: The Senior 
Deacon takes the ballot-box, and, opening 
it, places all the white and black balls in- 
discriminately in one compartment, leaving 
the other entirely empty. He then pro- 



* See letter of Davyd W. Nash to the author 
of An Historical Sketch of the Order of Knights 
Templars, by Theo. S. Gourdin. Charleston, S. 
C, 1853, p. 21. 



104 



BALLOT 



BALLOT 



ceeds with the box to the Junior and Senior 
Wardens, who satisfy themselves by an in- 
spection that no ball has been left in the 
compartment in which the votes are to be 
deposited. The box in this and the other 
instance to be referred to hereafter, is pre- 
sented to the inferior officer first, and then 
to his superior, that the examination and 
decision of the former may be substantiated 
and confirmed by the higher authority of 
the latter. Let it, indeed, be remembered, 
that in all such cases the usage of Masonic 
circumambulation is to be observed, and that, 
therefore, we must first pass the Junior's 
station before we can get to that of the 
Senior Warden. 

These officers having thus satisfied them- 
selves that the box is in a proper condition 
for the reception of the ballots, it is then 
placed upon the altar by the Senior Deacon, 
who retires to his seat. The Master then 
directs the Secretary to call the roll, which 
is done by commencing with the Worship- 
ful Master, and proceeding through all the 
officers down to the youngest member. As 
a matter of convenience, the Secretary 
generally votes the last of those in the 
room, and then, if the Tiler is a member 
of the Lodge, he is called in, while the 
Junior Deacon tiles for him, and the name 
of the applicant having been told him, he 
is directed to deposit his ballot, which he 
does and then retires. 

As the name of each officer and member 
is called, he approaches the altar, and hav- 
ing made the proper Masonic salutation to 
the Chair, he deposits his ballot and retires 
to his seat. The roll should be called slow- 
ly, so that at no time should there be more 
than one person present at the box, for the 
great object of the ballot being secrecy, no 
brother should be permitted so near the 
member voting as to distinguish the color 
of the ball he deposits. 

The box is placed on the altar, and the 
ballot is deposited with the solemnity of a 
Masonic salutation, that the voters may be 
duly impressed with the sacred and respon- 
sible nature of the duty they are called on 
to discharge. The system of voting thus 
described, is, therefore, far better on this 
account than that sometimes adopted in 
Lodges, of handing round the box for the 
members to deposit their ballots from their 
seats. 

The Master having inquired of the 
Wardens if all have voted, then orders the 
Senior Deacon to "take charge of the 
ballot-box." That officer accordingly re- 
pairs to the altar, and taking possession of 
the box, carries it, as before, to the Junior 
Warden, who examines the ballot, and re- 
ports, if all the balls are white, that a the 
box is clear in the South," or, if there is 



one or more black balls, that " the box is 
foul in the South." The Deacon then 
carries it to the Senior Warden, and after- 
wards to the Master, who, of course, make 
the same report, according to the circum- 
stance, with the necessary verbal variations 
of "West" and "East." 

If the box is clear — that is, if all the 
ballots are white — the Master then an- 
nounces that the applicant has been duly 
elected, and the Secretary makes a record 
of the fact. But if the box is foul, the 
Master inspects the number of black balls ; 
if he finds only one, he so states the fact 
to the Lodge, and orders the Senior Deacon 
again to prepare the ballot-box. Here the 
same ceremonies are passed through that 
have already been described. The balls 
are removed into one compartment, the box 
is submitted to the inspection of the 
Wardens, it is placed upon the altar, the 
roll is called, the members advance and 
deposit their votes, the box is scrutinized, 
and the result declared by the Wardens and 
Master. If again one black ball be found, 
or if two or more appeared on the first 
ballot, the Master announces that the pe- 
tition of the applicant has been rejected, 
and directs the usual record to be made by 
the Secretary and the notification to be 
given to the Grand Lodge. 

Balloting for membership or affiliation is 
subject to the same rules. In both cases 
" previous notice, one month before," must 
be given to the Lodge, " due inquiry into 
the reputation and capacity of the candi- 
date " must be made, and " the unanimous 
consent of all the members then present" 
must be obtained. Nor can this unanimity 
be dispensed with in one case any more 
than it can in the other. It is the inherent 
privilege of every Lodge to judge of the 
qualifications of its own members, " nor is 
this inherent privilege subject to a dispen- 
sation." 

Ballot-Box. The box in which the 
ballots or little balls used in voting for a 
candidate are deposited. It should be di- 
vided into two compartments, one of which 
is to contain both black and white balls, from 
which each member selects one, and the 
other, which is closed with an aperture, to 
receive the ball that is to be deposited. 
Various methods have been devised by 
which secrecy may be secured, so that a 
voter may select and deposit the ball he 
desires without the possibility of its being 
seen whether it is black or white. That 
now most in use in this country is to have 
the aperture so covered by a part of the 
box as to prevent the hand from being seen 
when the ball is deposited. 

Ballot, Reconsideration of the. 
See Reconsideration of the Ballot. 



BALLOT 



BALTIMORE 



105 



Ballot, Secrecy of tlie. The 

secrecy of the ballot is as essential to its 
perfection as its unanimity or its indepen- 
dence. If the vote were to be given viva 
voce, it is impossible that the improper influ- 
ences of fear or interest should not some- 
times be exerted, and timid members be 
thus induced to vote contrary to the dictates 
of their reason and conscience. Hence, to 
secure this secrecy and protect the purity 
of choice, it has been wisely established as 
a usage, not only that the vote shall in 
these cases be taken by a ballot, but that 
there shall be no subsequent discussion of 
the subject. Not only has no member a 
right to inquire how his fellows have voted, 
but it is wholly out of order for him to ex- 
plain his own vote. And the reason of 
this is evident. If one member has a right 
to rise in his place and announce that he 
deposited a white ball, then every other 
member has the same right; and in a 
Lodge of twenty members, where an ap- 
plication has been rejected by one black 
ball, if nineteen members state that they 
did not deposit it, the inference is clear 
that the twentieth Brother has done so, and 
thus the secrecy of the ballot is at once de- 
stroyed. The rejection having been an- 
nounced from the Chair, the Lodge should at 
once proceed to other business, and it is the 
sacred duty of the presiding officer peremp- 
torily and at once to check any rising dis- 
cussion on the subject. Nothing must be 
done to impair the inviolable secrecy of the 
•ballot. 

Ballot, Unanimity of the. Una- 
nimity in the choice of candidates is con- 
sidered so essential to the welfare of the 
Fraternity, that the Old Regulations have 
expressly provided for its preservation in 
the following words : 

" But no man can be entered a Brother 
in any particular Lodge, or admitted to be 
a member thereof, without the unanimous 
consent of all the members of that Lodge 
then present when the candidate is pro- 
posed, and their consent is formally asked 
by the Master; and they are to signify 
their consent or dissent in their own pru- 
dent way, either virtually or in form, but 
with unanimity ; nor is this inherent privi- 
lege subject to a dispensation ; because the 
members of a particular Lodge are the best 
judges of it ; and if a fractious member 
should be imposed on them, it might spoil 
their harmony, or hinder their freedom ; or 
even break and disperse the Lodge, which 
ought to be avoided by all good and true 
brethren." 

The rule of unanimity here referred to 

is, however, applicable only to this country, 

in all of whose Grand Lodges it is strictly 

enforced. Anderson tells us, in the second 





edition of the Constitutions, under the 
head of New Regulations, (p. 155,) that "it 
was found inconvenient to insist upon 
unanimity in several cases ; and, therefore, 
the Grand Masters have allowed the Lodges 
to admit a member if not above three bal- 
lots are against him ; though some Lodges 
desire no such allowance." And accord- 
ingly, the present constitution of the Grand 
Lodge of England, says : " No person can 
be made a Mason in or admitted a member 
of a Lodge, if, on the ballot, three black 
balls appear against him. Some Lodges 
wish for no such indulgence, but require 
the unanimous consent of the members 
present; some admit one black ball, some 
two: the by-laws of each Lodge must, 
therefore, guide them in this respect ; but 
if there be three black balls, such person 
cannot, on any pretence, be admitted." 
The Grand Lodge of Ireland prescribes 
unanimity, unless there is a by-law of the 
subordinate Lodge to the contrary. The 
constitution of Scotland is indefinite on 
this subject, simply requiring that the 
brethren shall " have expressed themselves 
satisfied by ballot in open Lodge," but it 
does not say whether the ballot shall be 
or not be unanimous. In the continental 
Lodges, the modern English regulation pre- 
vails. It is only in the Lodges of the 
United States that the ancient rule of 
unanimity is strictly enforced. 

Unanimity in the ballot is necessary to 
secure the harmony of the Lodge, which 
may be as seriously impaired by the ad- 
mission of a candidate contrary to the 
wishes of one member as of three or more ; 
for every man has his friends and his influ- 
ence. Besides, it is unjust to any member, 
however humble he may be, to introduce 
among his associates one whose presence 
might be unpleasant to him, and whose 
admission would probably compel him to 
withdraw from the meetings, or even alto- 
gether from the Lodge. Neither would 
any advantage really accrue to a Lodge by 
such a forced admission ; for while receiv- 
ing a new and untried member into its 
fold, it would be losing an old one. For 
these reasons, in this country, in every 
one of its jurisdictions, the unanimity of 
the ballot is expressly insisted on ; and it is 
evident, from what has been here said, that 
any less stringent regulation is a violation 
of the ancient law and usage. 

Balsamo, Joseph. See Cagliostro. 

Baltimore Convention. A Ma- 
sonic Congress which met in the city of 
Baltimore on the . 8th of May, 1843, in 
consequence of a recommendation made by 
a preceding convention which had met in 
Washington city in March, 1842. It con- 
sisted of delegates from the States of New 



106 



BALUSTER 



BANNERS 



Hampshire, Rhode Island, New York, 
Maryland, District of Columbia, North 
Carolina, South Carolina, Georgia, Ala- 
bama, Florida, Tennessee, Ohio, Missouri, 
and Louisiana. Its professed objects were 
to produce uniformity of Masonic work and 
to recommend such measures as should tend 
to the elevation of the Order. It continued 
in session for nine days, during which time 
it was principally occupied in an attempt 
to perfect the ritual, and in drawing up ar- 
ticles for the permanent organization of a 
Triennial Masonic Convention of the United 
States, to consist of delegates from all the 
Grand Lodges. In both of these efforts it 
failed, although several distinguished Ma- 
sons took part in its proceedings ; the body 
was too small, (consisting, as it did, of only 
twenty- three members,) to exercise any de- 
cided popular influence on the Fraternity. 
Its plan of a Triennial Convention met with 
very general opposition, and its proposed 
ritual, familiarly known as the " Baltimore 
work," has almost become a myth. Its only 
practical result was the preparation and 
publication of Moore's Trestle Board, a 
Monitor which has, however, been adopted 
only by a limited number of American 
Lodges. The "Baltimore work" did not 
materially differ from that originally estab- 
lished by Webb. Moore's Trestle Board pro- 
fesses to be an exposition of its monitorial 
part ; a statement which, however, is denied 
by Dr. Dove, who was the President of the 
Convention, and the controversy on this 
point at the time between these two emi- 
nent Masons was conducted with too much 
bitterness. 

Baluster. A small column or pilaster, 
corruptly called a bannister; in French, 
balustre. Borrowing the architectural idea, 
the Scottish Rite Masons apply the word 
baluster to any official circular or other 
document issuing from a Supreme Council. 

JSalsac, liOuis Charles. A French 
architect of some celebrity, and member of 
the Institute of Egypt. He founded the 
Lodge of the Great Sphinx at Paris. He was 
also a poet of no inconsiderable merit, and 
was the author of many Masonic canticles 
in the French language, among them the 
well-known hymn entitled, i( Taisons nous, 
plus de bruit" the music of which was com- 
posed by M. Riguel. He died March 31, 
1820, at which time he was inspector of the 
public works in the prefecture of the Seine. 

Banners, Royal Arch. Much 
difficulty has been experienced by ritualists 
in reference to the true colors and proper 
arrangements of the banners used in an 
American Chapter of Royal Arch Masons. 
It is admitted that they are four in number, 
and that their colors are blue, purple, scar- 
let and white ; and it is known, too, that 



the devices on these banners are a lion, an 
ox, a man, and an eagle ; but the doubt is 
constantly arising as to the relation between 
these devices and these colors, and as to 
which of the former is to be appropriated 
to each of the latter. The question, it is 
true, is one of mere ritualism, but it is impor- 
tant that the ritual should be always uniform , 
and hence the object of the present article is 
to attempt the solution of this question. 

The banners used in a Royal Arch Chap- 
ter are derived from those which are sup- 
posed to have been borne by the twelve 
tribes of Israel during their encampment 
in the wilderness, to which reference is 
made in the second chapter of the Book of 
Numbers, and the second verse: "Every 
man of the children of Israel shall pitch 
by his own standard." But as to what 
were the devices on the banners, or what 
were their various colors, the Bible is abso- 
lutely silent. To the inventive genius of 
the Talmudists are we indebted for all that 
we know or profess to know on this subject. 
These mystical philosophers have given to 
us with wonderful precision the various de- 
vices which they have borrowed from the 
death-bed prophecy of Jacob, and have 
sought, probably in their own fertile im- 
aginations, for the appropriate colors. 

The English Royal Arch Masons, whose 
system differs very much from that of their 
American Companions, display in their 
Chapters the twelve banners of the tribes 
in accordance with the Talmudic devices 
and colors. These have been very elabo- 
rately described by Dr. Oliver, in his His- 
torical Landmarks, and beautifully exem- 
plified by Companion Harris, in his Royal 
Arch Tracing Boards. 

But our American Royal Arch Masons, 
as we have seen, use only four banners, 
being those attributed by the Talmudists to 
the four principal tribes — Judah, Eph- 
raim, Reuben, and Dan. The devices on 
these banners are respectively a lion, an ox, 
a man, and an eagle. As to this there is 
no question ; all authorities, such as they 
are, agreeing on this point. But, as has 
been before said, there is some diversity of 
opinion as to the colors of each, and neces- 
sarily as to the officers by whom they should 
be borne. 

Some of the Targu mists, or Jewish bibli- 
cal commentators, say that the color of the 
banner of each tribe was analogous to that 
of the stone which represented that tribe in 
the breastplate of the high priest. If this 
were" correct, then the colors of the banners 
of the four leading tribes would be red and 
green, namely, red for Judah, Ephraim, 
and Reuben, and green for Dan; these 
being the colors of the precious stones sar- 
donyx, ligure, carbuncle, and chrysolite, 



BANQUET 



BAPTISM 



101 



by which these tribes were represented in 
the high priest's breastplate. Such an 
arrangement would not, of course, at all 
suit the symbolism of the American Royal 
Arch banners. 

Equally unsatisfactory is the disposition 
of the colors derived from the arms of spec- 
ulative Masonry, as first displayed by Der- 
mott in his Ahiman Rezon, which is fa- 
miliar to all American Masons, from the 
copy published by Cross, in his Hieroglyphic 
Chart. In this piece of blazonry, the two 
fields occupied by Judah and Dan are azure, 
or blue, and those of Ephraim and Reuben 
are or, or golden yellow ; an appropriation 
of colors altogether uncongenial with Royal 
Arch symbolism. 

We must, then, depend on the Talmudic 
writers solely for the disposition and ar- 
rangement of the colors and devices of these 
banners. From their works we learn that 
the color of the banner of Judah was white ; 
that of Ephraim scarlet; that of Reuben 
purple ; and that of Dan blue ; and that the 
devices of the same tribes were respectively 
the lion, the ox, the man, and the eagle. 

Hence, under this arrangement — and it 
is the only one upon which we can depend 
— the four banners in a Chapter of Royal 
Arch Masons, working in the American 
Rite, must be distributed as follows among 
the banner-bearing officers : 

1st. An eagle, on a blue banner. This 
represents the tribe of Dan, and is borne 
by the Grand Master of the first veil. 

2d. A man, on a purple banner. This 
represents the tribe of Reuben, and is borne 
by the Grand Master of the second veil. 

3d. An ox, on a scarlet banner. This 
represents the tribe of Ephraim, and is borne 
by the Grand Master of the third veil. 

4th. A lion, on a white banner. This 
represents the tribe of Judah, and is borne 
by the Royal Arch Captain. 

Banquet. See Table-Lodge. 

Bapnomet. The imaginary idol, or, 
rather, symbol, which the Knights Tem- 
plars were accused of employing in their 
mystic rights. The forty-second of the 
charges preferred against them by Pope 
Clement is in these words : " Item quod 
ipsi per singulas provincias habeant idola : 
videlicet capita quorum aliqua habebant 
tres facies, et alia unum : et aliqua cranium 
humanum habebant." Also, that in all of 
the provinces they have idols, namely, 
heads, of which some had three faces, some 
one, and some had a human skull. Von 
Hammer, a bitter enemy of the Templars, 
in his book entitled, The Mystery of Baph- 
omet Revealed, (see Hammer,) revived this 
old accusation, and attached to the Baph- 
omet an impious signification. He de- 
rived the name from the Greek words fiafyri, 



baptism, and ixijriq, ivisdom, and thence sup- 
posed that it represented the admission of 
the initiated into the secret mysteries of 
the Order. From this gratuitous assump- 
tion he deduces his theory, set forth even 
in the very title of his work, that the Tem- 
plars were convicted, by their own monu- 
ments, of being guilty as Gnostics and 
Ophites, of apostasy, idolatry, and impu- 
rity. Of this statement he offers no other 
historical testimony than the Articles of 
Accusation, themselves devoid of proof, 
but through which the Templars were 
made the victims of the jealousy of the 
pope and the avarice of the king of France. 

Others again have thought that they 
could find in Baphomet a corruption of 
Mahomet, and hence they have asserted 
that the Templars had been perverted from 
their religious faith by the Saracens, with 
whom they had so much intercourse, some- 
times as foes and sometimes as friends. 
Nicolai, who wrote an Essay on the Accusa- 
tions brought against the Templars, published 
at Berlin, in 1782, supposes, but doubtingly, 
that the figure of the Baphomet, "figura 
Baffometi," which was depicted on a bust 
representing the Creator, was nothing else 
but the Pythagorean pentagon, the symbol 
of health and prosperity, borrowed by the 
Templars from the Gnostics, who in turn 
had obtained it from the School of Pythag- 
oras. 

King, in his learned work on the Gnos- 
tics, thinks that the Baphomet may have 
been a symbol of the Manicheans, with 
whose wide-spreading heresy in the Middle 
Ages he does not doubt that a large portion 
of the inquiring spirits of the Temple had 
been intoxicated. 

Amid these conflicting views, all merely 
speculative, it will not be uncharitable or 
unreasonable to suggest that the Baphomet, 
or skull of the ancient Templars, was, like 
the relic of their modern Masonic represent- 
atives, simply an impressive symbol teach- 
ing the lesson of mortality, and that the lat- 
ter has really been derived from the former. 

Baptism. Masonic. The term " Ma- 
sonic Baptism " has been recently applied 
in this country by some authorities to that 
ceremony which is used in certain of the 
high degrees, and which, more properly, 
should be called "Lustration." It has 
been objected that the use of the term is 
calculated to give needless offence to scru- 
pulous persons who might suppose it to be 
an imitation of a Christian sacrament. 
But, in fact, the Masonic baptism has no 
allusion whatsoever, either in form or de- 
sign, to the sacrament of the Church. It 
is simply a lustration or purification by 
water, a ceremony which was common to 
all the ancient initiations. See Lustration. 



108 



BABD 



BARKUEL 



Sard. A title of great dignity and 
importance among the ancient Britons, 
which was conferred only upon men of 
distinguished rank in society, and who 
filled a sacred office. It was the third or 
lowest of the three degrees into which 
Druidism was divided. See Druidism. 

Bastard. The question of the ineli- 
gibility of bastards to be made Freemasons 
was first brought to the attention of the 
Craft by Brother Chalmers T. Patton, 
who, in several articles in The London Free- 
mason, in 1869, contended that they were 
excluded from initiation by the Ancient 
Regulations. Subsequently, in his compi- 
lation entitled Freemasonry and its Jurispru- 
dence, published in 1872, he cites several of 
the Old Constitutions as explicitly declaring 
that the men made Masons shall be " no 
bastards." This is a most unwarrantable 
interpolation not to be justified in any 
writer on jurisprudence ; for on a careful 
examination of all the old manuscript 
copies which have been published, no 
such words are to be found in any one of 
them. As an instance of this literary dis- 
ingenuousness, (to use no harsher term,) I 
quote the following from his work, (p. 60 :) 
" The charge in this second edition [of An- 
derson's Constitutions] is in the following 
unmistakable words : ' The men made Ma- 
sons must be freeborn, no bastard, (or no 
bondmen,) of mature age and of good re- 
port, hale and sound, not deformed or dis- 
membered at the time of their making.'" 

Now, with a copy of this second edition 
lying open before me, I find the passage thus 
printed : " The men made Masons must be 
freeborn, (or no bondmen,) of mature age 
and of good report, hale and sound, not 
deformed or dismembered at the time of 
their making." The words " no bastard " 
are Patton's interpolation. 

Again, Patton quotes from Preston the 
Ancient Charges at makings,in these words : 
" That he that be made be able in all de- 
grees ; that is, freeborn, of a good kindred, 
true, and no bondsman or bastard, and that 
he have his right limbs as a man ought to 
have." 

But on referring to Preston, (edition of 
1775, and all subsequent editions,) we find 
the passage to be correctly thus : " That he 
that be made be able in all degrees ; that is, 
freeborn, of a good kindred, true, and no 
bondsman, and that he have his limbs as a 
man ought to have." 

Positive law authorities should not be 
thus cited, not merely carelessly, but with 
designed inaccuracy to support a theory. 

But although there is no regulation in 
the Old Constitutions which explicitly pro- 
hibits the initiation of bastards, it may be 
implied from their language that such pro- 



hibition did exist. Thus, in all the old 
manuscripts, we find such expressions as 
these : he that shall be made a Mason 
"must be freeborn and of good kindred" 
(Sloane MS.,) or "come of good kindred," 
(Edinburgh Kilwinning MS.,) or, as the 
Eoberts MS. more definitely has it, " of 
honest parentage." 

It is not, I therefore think, to be doubted 
that formerly bastards were considered as 
ineligible for initiation, on the same prin- 
ciple that they were, as a degraded class, 
excluded from the priesthood in the Jew- 
ish and the primitive Christian church. 
But the more liberal spirit of modern times 
has long since made the law obsolete, be- 
cause it is contrary to the principles of jus- 
tice to punish a misfortune as if it was a 
crime. 

Barefeei. See Discalceation. 

Barruel, Abbe. Augustin Barruel, 
generally known as the Abbe Barruel, who 
was born, October 2, 1741, at Villeneuve de 
Berg, in France, and who died October 5, 
1820, was an implacable enemy of Free- 
masonry. He was a prolific writer, but 
owes his reputation principally to the 
work entitled Memoires pour servir a L? His- 
toire du Jacobinisme, 4 vols., 8vo, published 
in London in 1797. In this work he charges 
the Freemasons with revolutionary prin- 
ciples in politics and with infidelity in re- 
ligion. He seeks to trace the origin of the 
Institution first to those ancient heretics 
the Manicheans, and through them to the 
Templars, against whom he revives the old 
accusations of Philip the Fair and Clement 
the Fifth. His theory of the Templar ori- 
gin of Masonry is thus expressed (ii. 377). 
" Your whole school and all your Lodges are 
derived from the Templars. After the ex- 
tinction of their Order, a certain number 
of guilty knights, having escaped the pro- 
scription, united for the preservation of 
their horrid mysteries. To their impious 
code they added the vow of vengeance 
against the kings and priests who destroyed 
their Order, and against all religion which 
anathematized their dogmas. They made 
adepts, who should transmit from genera- 
tion to generation the same mysteries of 
iniquity, the same oaths, and the same 
hatred of the God of the Christians, and 
of kings, and of priests. These mysteries 
have descended to you, and you continue 
to perpetuate their impiety, their vows, and 
their oaths. Such is your origin. The lapse 
of time and the change of manners have 
varied a part of your symbols and your 
frightful systems ; but the essence of them 
remains, the vows, the oaths, the hatred, 
and the conspiracies are the same." It is 
not astonishing that Lawrie (Hist, p. 50,) 
should have said of the writer of such 



BASKET 



BAY 



109 



statements, that " that charity and forbear- 
ance which distinguish the Christian 
character are never exemplified in the 
work of Barruel ; and the hypocrisy of his 
pretensions are often betrayed by the fury 
of his zeal. The tattered veil behind which 
he attempts to cloak his inclinations often 
discloses to the reader the motives of the 
man and the wishes of his party." Al- 
though the attractions of his style and the 
boldness of his declamation gave Barruel at 
one time a prominent place among anti- Ma- 
sonic writers, his work is now seldom read 
and never cited in Masonic controversies, 
for the progress of truth has assigned their 
just value to its extravagant assertions. . 

Basket. The basket or fan was among 
the Egyptians a symbol of the purification 
of souls. The idea seems to have been 
adopted by other nations, and hence, " in- 
itiations in the Ancient Mysteries," says 
Mr. Rolle (Culte de Bacch., i. 30), "being 
the commencement of a better life and the 
perfection of it, could not take place till 
the soul was purified. The fan had been 
accepted as the symbol of that purification 
because the mysteries purged the soul of 
sin, as the fan cleanses the grain." John 
the Baptist conveys the same idea of puri- 
fication when he says of the Messiah, "His 
fan is in his hand, and he will thoroughly 
purge his floor." The sacred basket in the 
Ancient Mysteries was called the liknon, and 
the one who carried it was termed the lik- 
nophoj'os, or basket-bearer. Indeed, the 
sacred basket, containing the first fruits and 
offerings, was as essential in all solemn 
processions of the mysteries of Bacchus and 
other divinities as the Bible is in the 
Masonic procession. As lustration was the 
symbol of purification by water, so the 
mystical fan or winnowing-basket was, ac- 
cording to Sainte Croix, {Myst. du Pag., t. 
ii., p. 81,) the symbol in the Bacchic rites 
of a purification by air. 

Basle, Congress of. A Masonic 
Congress was held Sept. 24, 1848, at Basle, 
in Switzerland, consisting of one hundred 
and six members, representing eleven 
Lodges, under the patronage of the Swiss 
Grand Lodge Alpina. The Congress was 
principally engaged upon the discussion 
of the question, "What can and what ought 
Freemasonry to contribute towards the wel- 
fare of mankind locally, nationally, and 
internationally ? " The conclusion to which 
the Congress appeared to arrive upon this 
question was briefly this : " Locally, Free- 
masonry ought to strive to make every bro- 
ther a good citizen, a good father, and a 
good neighbor, whilst it ought to teach him 
to perform every duty of life faithfully ; 
nationally, a Freemason ought to strive to 
promote and to maintain the welfare and 



the honor of his native land, to love and 
to honor it himself, and, if necessary, to 
place his life and fortune at its disposal ; 
internationally, a Freemason is bound to 
go still further : he must consider himself 
as a member of that one great family, — the 
whole human race, — who are all children 
of one and the same Father, and that it is 
in this sense, and with this spirit, that the 
Freemason ought to work if he would ap- 
pear worthily before the throne of Eternal 
Truth and Justice." The Congress appears 
to have accomplished no practical result. 

Baton. The truncheon or staff of a 
Grand Marshal, and always carried by him 
in processions as the ensign of his office. 
It is a wooden rod about eighteen inches 
long. In the military usage of England, 
the baton of the Earl Marshal was orig- 
inally of wood, but in the reign of Richard 
II. it was made of gold, and delivered to 
him at his creation, a custom which is still 
continued. In the patent or commission 
granted by that monarch to the Duke of 
Surrey the baton is minutely described as 
"baculum aureum circa utramque finem 
de nigro annulatum," a golden wand, having 
black rings around each end, — a description 
that will very well suit for a Masonic baton. 

Bat Parliament. The Parliament 
which assembled in England in the year 
1425, during the minority of Henry VI., 
to settle the disputes between the Duke of 
Gloucester, the Regent, and the Bishop of 
Winchester, the guardian of the young 
king's person, and which was so called be- 
cause of the bats or clubs with which the 
servants of the contending factions, who 
were stationed at the entrances of the Par- 
liament House, were armed. This Parlia- 
ment passed the celebrated Act restraining 
the meeting of Masons in Chapters. See 
Laborers, Statutes of. 

Bavaria. Freemasonry was intro- 
duced into Bavaria, from France, in 1737. 
The meetings of the Lodges were sus- 
pended in 1784 by the reigning duke, 
Charles Theodore, and the Act of suspen- 
sion was renewed in 1799 and 1804 by 
Maximilian Joseph, the king of Bavaria. 
The Order was subsequently revived in 
1812 and in 1817. The Grand Lodge of 
Bayreuth was constituted under the appel- 
lation of the " Grand Lodge zu Sonne." 
In 1868 a Masonic conference took place 
of the Lodges under its jurisdiction, and a 
constitution was adopted, which guarantees 
to every confederated Lodge perfect free- 
dom of ritual and government, provided 
the Grand Lodge finds these to be Masonic. 

Bay-Tree. An evergreen plant, and 
a symbol in Freemasonry of the immortal 
nature of Truth. By the bay-tree thus re- 
ferred to in the ritual of the Knight of the 



110 



BAZOT 



BEAUSEANT 



Bed Cross, is meant the laurel, which, as an 
evergreen, was among the ancients a symbol 
of immortality. It is, therefore, properly 
compared with truth, which Josephus 
makes Zerubbabel say is "immortal and 
eternal." 

Bazot, Etieme Francois. A 
French Masonic writer, born at Nievre, 
March 31, 1782. He published at Paris, in 
1810, a Vocabulaire des Francs - Magons, 
which was translated into Italian, and in 
1811 a Manuel du Franc-Magon, which is 
one of the most judicious works of the kind 
published in France. He was also the 
author of Morale de la Franc- Magonnerie, 
and the Tuileur Expert des 33 degres, which 
is a complement to his Manuel. Bazot was 
distinguished for other literary writings on 
subjects of general literature, such as two 
volumes of Tales and Poems, A Eulogy on 
the Abbe de VEp'ee, and as the editor of the 
Biographie Nouvelle des Contempor aires, in 
20 volumes. 

B. ». $. P. H. G. F. In the French 
rituals of the Knights of the East and 
West, these letters are the initials of Beaute, 
Divinite, Sagesse, Puissame, Honneur, 
Gloire, Force, which correspond to the 
letters of the English rituals, B. D. W. P. 
H. G. S., which are the initials of equiva- 
lent words. 

Beadle. An officer in a Council of 
Knights of the Holy Sepulchre, correspond- 
ing to the Junior Deacon of a symbolic 
Lodge. The beadle, bedellus, (DuCange,) 
is one, says Junius, who proclaims and exe- 
cutes the will of superior powers. 

Beaton, Mrs. One of those fortu- 
nate females who is said to have obtained 
possession of the Masons' secrets. The fol- 
lowing account of her is given in A General 
History of the County of Norfolk, published 
in 1829, (vol. 2, p. 1304.) Mrs. Beaton, who 
was a resident of Norfolk, England, was 
commonly called the Freemason, from the 
circumstance of her having contrived to 
conceal herself, one evening, in the wain- 
scoting of a Lodge- room, where she learned 
the secret — at the knowledge of which 
thousands of her sex have in vain at- 
tempted to arrive. She was, in many re- 
spects, a very singular character, of which 
one proof adduced is that the secret of the 
Freemasons died with her. She died at 
St. John Maddermarket, Norwich, July, 
1802, aged eighty-five. 

Beaucenifer. From Beauseant, and 
fero, to carry. The officer among the old 
Knights Templars whose duty it was to 
carry the Beauseant in battle. The office 
is still retained in some of the high degrees 
which are founded on Templarism. 

Beaueliaine. The Chevalier Beau- 
chaine was one of the most fanatical of the 




irremovable Masters of the Ancient Grand 
Lodge of France. He had established his 
Lodge at the " Golden Sun," an inn in the 
Bue St. Victor, Paris, where he slept, and 
for six francs conferred all the degrees of 
Freemasonry. On August 17, 1747, he or- 
ganized the Order of Fendeurs, or Wood- 
cutters, at Paris. 

Beauseant. The vexillum belli, or 
war banner of the ancient Templars, which 
is also used by the ^ 
modern Masonic Or- Ht 
der. The upper half 
of the banner was 
black, and the lower 
half white; black to 
typify terror to foes, 
and white fairness to 
friends. It bore the 
pious inscription, Non 
nobis, Domine non no- 
bis, sed nomini tuo da 
gloriam. It is frequently, says Barrington, 
{Intro, to Her., p. 121,) introduced among 
the decorations in the Temple Church, 
and on one of the paintings on the wall, 
Henry I. is represented with this ban- 
ner in his hand. As to the derivation of 
the word, there is some doubt among 
writers. Bauseant or Bausant was, in old 
French, a pie-bald or party-colored horse ; 
and the word Bawseant is used in the Scot- 
tish dialect with a similar reference to two 
colors. Thus, Burns says : 

" His honest, sonsie, baws'nt face," 

where Dr. Currie, in his Glossary of Burns, 
explains bawsent as meaning, " having a 
white stripe down the face." It is also 
supposed by some that the word bauseant- 
may be only a form, in the older lan- 
guage, of the modern French word bienseant, 
which signifies something decorous or hand- 
some ; but I much prefer the former deriva- 
tion, where beauseant would signify simply 
a parti - colored banner. With regard to 
the double signification of the white and 
black banner, the orientalists have a 
legend of Alexander the Great, which may 
be appropriately quoted on the present oc- 
casion, as given by Weil in his Biblical 
Legends, p. 70. 

Alexander was the lord of light and 
darkness : when he went out with his army 
the light was before him, and behind him 
was the darkness, so that he was secure 
against all ambuscades ; and by means of a 
miraculous white and black standard he 
had also the power to transform the clearest 
day into midnight and darkness, or black 
night into noon-day, just as he unfurled 
the one or the other. Thus he was uncon- 
querable, since he rendered his troops in- 



BEAUTY 



BEHAVIOR 



111 



visible at his pleasure, and came down sud- 
denly upon his foes. Might there not 
have been some connection between the 
mythical white and black standard of 
Alexander and the Beauseant of the Tem- 
plars ? We know that the latter were 
familiar with oriental symbolism. 

Beauseant was also the war-cry of the 
Ancient Templars. 

Beauty, Said to be symbolically one 
of the three supports of a Lodge. It is 
represented by the Corinthian column, be- 
cause the Corinthian is the most beautiful 
of the ancient orders of Architecture ; and 
by the Junior Warden, because he symbol- 
izes the meridian sun — the most beautiful 
object in the heavens. Hiram Abif is also 
said to be represented by the column of 
Beauty, because the Temple was indebted 
to his skill for its splendid decorations. 
The idea of Beauty as one of the supports 
of the Lodge is found in the earliest rituals 
of the eighteenth century, as well as the 
symbolism which refers it to the Corinthian 
column and the Junior Warden. Preston 
first introduced the reference to the Corin- 
thian column and to Hiram Abif. Beauty, 
fONDD* tiphiret, was the sixth of the 
Kabbalistic Sephiroth, and, with Justice and 
Mercy, formed the second Sephirotic triad ; 
and from the Kabbalists the Masons most 
probably derived the symbol. See Supports 
of the Lodge. 

Beauty and Bands. The names 
of the two rods spoken of by the prophet 
Zechariah as symbolic of his pastoral office. 
This expression was in use in portions of 
the old Masonic ritual in England ; but in 
the system of Dr. Hemming, which was 
adopted at the union of the two Grand 
Lodges in 1813, this symbol, with all refer- 
ence to it, was expunged, and, as Dr. Oliver 
says, (Sym. Die.,) "it is nearly forgotten, 
except by a few old Masons, who may per- 
haps recollect the illustration as an inci- 
dental subject of remark among the Fra- 
ternity of that period." 

Becker. See Johnson. 

Becker, Rudolph Zacharias. 
A very zealous Mason of Gotha, who pub- 
lished, in 1786, an historical essay on the 
Bavarian Illuminati, under the title of 
Grundsatze Verfassung und Schicksale des 
llluminatens Ordeu in Baiern. He was a 
very popular writer on educational sub- 
jects; his Instructive Tales of Joy and Sor- 
row were so highly esteemed, that a 
half million copies of it were printed in 
German and other languages. He died in 
1802. 

Bedarride, The Brothers. The 
Brothers Marc, Michel, and Joseph Bedar- 
ride were Masonic charlatans, notorious 
for their propagation of the Rite of Mizraim, 



having established in 1813, at Paris, under 
the partly real and partly pretended au- 
thority of Lechangeur, the inventor of 
the Rite, a Supreme Puissance for France, 
and organized a large number of Lodges. 
Of these three brothers, who were Israelites, 
Michel, who assumed the most prominent 
position in the numerous controversies 
which arose in French Masonry on ac- 
count of their Rite, died February 16, 1856. 
Marc died ten years before, in April, 1846. 
Of Joseph, who was never very prominent, 
we have no record as to the time of his 
death. See Mizraim, Rite of. 

Beehive. The bee was among the 
Egyptians the symbol of an obedient peo- 
ple, because, says Horapollo,of all animals, 
the bee alone had a king. Hence, looking 
at the regulated labor of these insects when 
congregated in their hive, it is not surpris- 
ing that a beehive should have been deemed 
an appropriate emblem of systemized in- 
dustry. Freemasonry has therefore adopted 
the beehive as a symbol of industry, a vir- 
tue taught in the ritual, which says that a 
Master Mason "works that he may receive 
wages, the better to support himself and 
family, and contribute to the relief of a 
worthy, distressed brother, his widow and or- 
phans ; " and in the Old Charges, which tell 
us that " all Masons shall work honestly on 
working days, that they may live credit- 
ably on holidays." There seems, however, 
to be a more recondite meaning connected 
with this symbol. The ark has already 
been shown to have been an emblem com- 
mon to Freemasonry and the Ancient Mys- 
teries, as a symbol of regeneration — of the 
second birth from, death to life. Now, in the 
Mysteries, a hive was the type of the ark. 
"Hence," says Faber, ( Orig. of Pag. Idol., 
vol. ii., 133,) " both the diluvian priestesses 
and the regenerated souls were called bees ; 
hence, bees were feigned to be produced from 
the carcase of a cow, which also symbol- 
ized the ark ; and hence, as the great father 
was esteemed an infernal god, honey was 
much used both in funeral rites and in the 
Mysteries." 

"Behavior. The subject of a Ma- 
son's behavior is one that occupies much 
attention in both the ritualistic and the 
monitorial instructions of the Order. In 
" the Charges of a Freemason," extracted 
from the ancient records, and first pub- 
lished in the Constitutions of 1723, the 
sixth article is exclusively appropriated to 
the subject of " Behavior." It is divided 
into six sections, as follows : 1. Behavior 
in the Lodge while constituted. 2. Be- 
havior after the Lodge is over and the 
Brethren not gone. 3. Behavior when 
Brethren meet without strangers, but not 
in a Lodge formed. 4. Behavior in pres- 



112 



BEHOLD 



BENDEKAR 



ence of strangers not Masons. 5. Behavior 
at home and in your neighborhood. 6. Be- 
havior towards a strange brother. The 
whole article constitutes a code of moral 
ethics remarkable for the purity of the 
principles it inculcates, and is well worthy 
of the close attention of every Mason. It 
is a complete refutation of the slanders of 
anti-Masonic revilers. As these charges are 
to be found in all the editions of the Book 
of Constitutions, and in many recent Ma- 
sonic works, they are readily accessible to 
every one who desires to read them. 

Behold Your Master. When, in 
the installation services, the formula is 
used, " Brethren, behold your master," the 
expression is not simply exclamatory, but 
is intended, as the original use of the word 
behold implies, to invite the members of 
the Lodge to fix their attention upon the 
new relations which have sprung up be- 
tween them and him who has just been 
elevated to the Oriental Chair, and to im- 
press upon their minds the duties which 
they owe to him and which he owes to 
them. In like manner, when the formula 
is continued, " Master, behold your breth- 
ren," the Master's attention is impressively 
directed to the same change of relations 
and duties. These are not mere idle words, 
but convey an important lesson, and should 
never be omitted in the ceremony of instal- 
lation. 

Bel. /3, Bel, is the contracted form of 
h]?2, Baal, and was worshipped by the Baby- 
lonians as their chief deity. The Greeks 
and Bomans so considered and translated 
the word by Zeus and Jupiter. It has, 
with Jah and On, been introduced into the 
Boyal Arch system as a representative of 
the Tetragrammeton, which it and the 
accompanying words Jiave sometimes igno- 
rantly been made to displace. At the ses- 
sion of the General Grand Chapter of the 
United States, in 1871, this error was cor- 
rected; and while the Tetragrammeton was 
declared to be the true omnific word, the 
other three were permitted to be retained 
as merely explanatory. 

Belenus. Belenus, the Baal of the 
Scripture, was identified with Mithras and 
with Apollo, the god of the sun. A forest 
in the neighborhood of Lausanne is still 
known as Sauvebelin, or the forest of Be- 
lenus, and traces of this name are to be 
found in many parts of England. The 
custom of kindling fires about midnight on 
the eve of the festival of St. John the Bap- 
tist, at the moment of the summer solstice, 
which was considered by the ancients a 
season of rejoicing and of divination, is a 
vestige of Druidism in honor of this deity. 
It is a significant coincidence that the nu- 
merical value of the letters of the word 



Belenus, like those of Abraxas and Mith- 
ras, all representatives of the sun, amounts 
to 365, the exact number of the days in a 
solar year. See Abraxas. 

Belgium. Soon after the separation 
of Belgium from the Netherlands, an inde- 
pendent Masonic jurisdiction was de- 
manded by the former. Accordingly, in 
May, 1833, the Grand Orient of Belgium 
was established, which has under its juris- 
diction about sixty Lodges. There is also 
a Supreme Council of the Ancient and 
Accepted Rite, which, Findel says, was 
constituted in the year 1817. 

Belief, Religious. The fundamen- 
tal law of Masonry contained in the first 
of the Old Charges collected in 1723, and 
inserted in the Book of Constitutions pub- 
lished in that year, sets forth the true doc- 
trine as to what the Institution demands 
of a Mason in reference to his religious 
belief in the following words : " A Mason 
is obliged, by his tenure, to obey the moral 
law ; and if he rightly understands the art, 
he will never be a stupid atheist nor an 
irreligious libertine. But though in an- 
cient times Masons were charged in every 
country to be of the religion of that coun- 
try or nation, whatever it was, yet it is now 
thought more expedient only to oblige 
them to that religion in which all men 
agree, leaving their particular opinions to 
themselves." Anderson, in his second edi- 
tion, altered this article, calling a Mason a 
true Noachida, and saying that Masons 
"all agree in the three great articles of 
Noah," which is incorrect, since the Pre- 
cepts of Noah were seven. See Religion 
of Masonry. 

Bells. The use of a bell in the cere- 
monies of the third degree, to denote the 
hour, is, manifestly, an anachronism, for 
bells were not invented until the fifth cen- 
tury. But Freemasons are not the only 
people who have imagined the existence of 
bells at the building of the Temple. Henry 
Stephen tells us [Apologie pour Heroolote, 
ch. 39,) of a monk who boasted that when 
he was at Jerusalem he obtained a vial 
which contained some of the sounds of 
King Solomon's bells. The blunders of a 
ritualist and the pious fraud of a relic- 
monger have equal claims to authenticity. 
The Masonic anachronism is, however, not 
worth consideration, because it is simply 
intended for a notation of time — a method 
of expressing intelligibly the hour at which 
a supposed event occurred. 

Benac. A significant word in Sym- 
bolic Masonry, obsolete in many of the 
modern systems, and whose derivation is 
uncertain. See Maebenac. 

Bendekar. A significant word in 
the high degrees. One of the Princes or 



BENEDICT 



BENGAL 



113 



lntendants of Solomon, in whose quarry- 
some of the traitors spoken of in the third 
degree were found. He is mentioned in 
the catalogue of Solomon's princes, given 
in 1 Kings iv. 9. The Hebrew word is 
TpTD, the son of him who divides or pierces. 
In some old rituals we find Bendaca a cor- 
ruption. 

Benedict XIV. A Roman pontiff 
whose family name was Prosper Lamber- 
tini. He was born at Bologna in 1675, 
succeeded Clement XII. as Pope in 1740, 
and died in 1758. He was distinguished for 
his learning and was a great encourager of 
the Arts and Sciences. He was, however, an 
implacable enemy of secret societies, and 
issued on the 18th of May, 1751, his cele- 
brated bull, renewing and perpetuating 
that of his predecessor which excommuni- 
cated the Freemasons. For an account of 
it, see Bull. 

Benediction. The solemn invoca- 
tion of a blessing in the ceremony of clos- 
ing a Lodge is called the benediction. The 
usual formula is as follows : 

" May the blessing of Heaven rest upon 
us, and all regular Masons ; may brotherly 
love prevail, and every moral and social 
virtue cement us." The response is, "So 
mote it be. Amen ; " which should always 
be audibly pronounced by all the brethren. 

Beneficiary. One who receives the 
support or charitable donations of a Lodge. 
Those who are entitled to these benefits are 
affiliated Masons, their wives or widows, 
their widowed mothers, and their minor 
sons and unmarried daughters. Unaffili- 
ated Masons cannot become the benefici- 
aries of a Lodge, but affiliated Masons 
cannot be deprived of its benefits on 
account of non-payment of dues. Indeed, 
as this non-payment often arises from 
poverty, it thus furnishes a stronger claim 
for fraternal charity. 

Benefit Fund. In 1798, a society 
was established in London, under the 
patronage of the Prince of Wales, the Earl 
of Moira, and all the other acting officers 
of the Grand Lodge, whose object was " the 
relief of sick, aged, and imprisoned breth- 
ren, and the protection of their widows, 
children, and orphans." The payment of 
one guinea per annum entitled every 
member, when sick or destitute, or his 
widow and orphans in case of his death, 
to a fixed contribution. 

Benefit funds of this kind have been gen- 
erally unknown to the Masons of America, 
although some Lodges have established 
a fund for the purpose. The Lodge of 
Strict Observance in the city of New York, 
and others in Troy, Ballston, Schenectady, 
etc., some years ago, adopted benefit funds. 
In 1844, several members of the Lodges in 
P 8 



Louisville, Kentucky, organized a society 
under the title of the " Friendly Sons of 
St. John." It was constructed after the 
model of the English society already men- 
tioned. No member was received after 
forty-five years of age, or who was not a 
contributing member of a Lodge ; the per 
diem allowance to sick members was 
seventy-five cents; fifty dollars were appro- 
priated to pay the funeral expenses of a 
deceased member, and twenty-five for those 
of a member's wife; on the death of a 
member a gratuity was give i to his family ; 
ten per cent, of all fees ano. dues was ap- 
propriated to an orphan func ; and it was 
contemplated, if the funds woi Id justify, to 
pension the widows of deceased members, 
if their circumstances required it. 

I am convinced that the establishment 
in Lodges of such benefit funds A s in op- 
position to the pure system of Masonic 
charity. They have, therefore, been very 
properly discouraged by several Grand 
Lodges. 

Benevolence. Cogan, in his work 
On the Passions, thus defines Benevo- 
lence : " When our love or desire of good 
goes forth to others, it is termed good- will 
or benevolence. Benevolence embraces all 
beings capable of enjoying any portion of 
good ; and thus it becomes universal benevo- 
lence, which manifests itself by being 
pleased with the share of good every crea- 
ture enjoys, in a disposition to increase it, 
in feeling an uneasiness at their sufferings, 
and in the abhorrence of cruelty under 
every disguise or pretext." This spirit 
should pervade the hearts of all Masons, 
who are taught to look upon mankind as 
formed by the Grand Architect of the uni- 
verse for the mutual assistance, instruction, 
and support of each other. 

Benevolence, Fund of. A fund 
established by the Grand Lodge of England, 
which is intrusted to a committee or Lodge 
of Benevolence, consisting of all the present 
and past Grand Officers, all actual Masters 
of Lodges, and twelve Past Masters. The 
object of this fund is to relieve such indi- 
gent Masons as may be recommended by 
their respective Lodges. The opportunity 
for imposition, afforded by application to 
separate Lodges, is thus avoided. Several 
similar associations, under the name of 
Boards of Relief, have been organized in 
several of the cities of this country. See 
Board of Relief. 

Bengabee. Found in some old rituals 
of the high degrees for Bendekar, as the 
name of an Intendant of Solomon. It is 
Bengaber in the catalogue of Solomon's 
officers, 1 Kings iv. 13, the son of Geber, or 
the son of the strong man. 

Bengal. Masonry was introduced 



114 



BENJAMIN 



BIBLE 



into Bengal in the year 1729, by the estab- 
lishment of a Lodge under a dispensation 
granted by Lord Kingston, the Grand 
Master of England. In the succeeding 
year, the Duke of Norfolk granted a dis- 
pensation for a Provincial Grand Master 
of East India, at Bengal. There are now 
in the province of Bengal a District Grand 
Lodge, situated at Calcutta, with twenty- 
one subordinate Lodges ; a District Grand 
Chapter, with nine subordinate Chapters; a 
Provincial Grand Conclave of Knights 
Templars, with three subordinate Encamp- 
ments ; and a provincial Grand Lodge of 
Mark Master Masons, with two subordinate 
working Lodges. 

Benjamin. A significant word in 
several of the degrees which refer to the 
second Temple, because it was only the 
tribes of Judah and Benjamin that re- 
turned from the captivity to rebuild it. 
Hence, in the Masonry of the second Tem- 
ple, Judah and Benjamin have superseded 
the columns of Jachin and Boaz ; a change 
the more easily made because of the iden- 
tity of the initials. 

Benkhuriin. Corruptly spelled ben- 
chorim in most of the old rituals. A sig- 
nificant word in the high degrees, probably 
signifying one that isfreeborn, from D'HFTp, 
son of thefreebom. 

Benyah, or Beniah. Lenning gives 
this form, Benayah. The son of Jah, a sig- 
nificant word in the high degrees. 

Berith. Heb., j"V")3> a covenant. A 
significant word in several of the high 
degrees. 

Berlin . The capital of the kingdom of 
Prussia, and the seat of three Grand Lodges, 
namely : the Grand National Mother Lodge, 
founded in 1744; the Grand Lodge of 
Germany, founded in 1770 ; and the Grand 
Lodge of Boyal York of Friendship, 
founded in 1798. See Germany. 

Bernard, David. An expelled Ma- 
son, under whose name was published, in 
the year 1829, a pretended exposition en- 
titled, Light on Masonry. It was one of 
the fruits of the anti-Masonic excitement 
of the day. It is a worthless production, 
intended as a libel on the Institution. 

Bernard, Saint. St. Bernard, born 
in France, in 1091, was the founder of the 
Order of Cistercian Monks. He took great 
interest in the success of the Knights Tem- 
plars, whose Order he cherished throughout 
his whole life. His works contain numer- 
ous letters recommending them to the 
favor and protection of the great. In 
1128, he himself drew up the Rule of the 
Order, and among his writings is to be found 
a Serrno exhortatorius ad Milites Templi, or 
an Exhortation to the Soldiers of the Tem- 
ple, a production full of sound advice. To 



the influence of Bernard and his untiring 
oflices of kindness, the Templars were 
greatly indebted for their rapid increase in 
wealth and consequence. He died in the 
year 1153. 

Beryl. Heb., JJ»£nf|. A precious 
stone, the first in the fourth row of the high- 
priest's breastplate. Its color is bluish-green. 
It was ascribed to the tribe of Benjamin. 

Beyerle, Francois Louis de. A 
French Masonic writer of some promi^ 
nence towards the close of the eighteenth 
century. He was a leading member of the 
Rite of Strict Observance, in which his 
adopted name was Egnes a Flore. He 
wrote a criticism on the Masonic Congress 
of Wilhelmsbad, which was published 
under the title of Oratio de Conventu gen* 
erali Latomorum -apud aquas Wilhelminas, 
prope Hanauviam. He also wrote an Essai 
sur la Franc- Magonnerie, on du but essentielet 
fondamentale de la Franc- Magonnerie ; trans- 
lated the second volume of Frederic Nico- 
lai's essay on the crimes imputed to the Tem- 
plars, and was the author of several other 
Masonic works of less importance. He was a 
member of the French Constitutional Con- 
vention of 1792. He wrote also some 
political essays on finances, and was a con- 
tributor on the same subject to the Ency- 
clopedic Methodique. 

Bezaleel. One of the builders of the 
Ark of the Covenant. See Aholiab. 

Bible. The Bible is properly called a 
greater light of Masonry, for from the cen- 
tre of the Lodge it pours forth upon the 
East, the West, and the South its refulgent 
rays of Divine truth. The Bible is used 
among Masons as the symbol of the will 
of God, however it may be expressed. And, 
therefore, whatever to any people expresses 
that will may be used as a substitute for 
the Bible in a Masonic Lodge. Thus, in a 
Lodge consisting entirely of Jews, the Old 
Testament alone may be placed upon the 
altar, and Turkish Masons make use of 
the Koran. Whether it be the Gospels to 
the Christian, the Pentateuch to the Israel- 
ite, the Koran to the Mussulman, or the 
Vedas to the Brahman, it everywhere Ma- 
sonically conveys the same idea — that of 
the symbolism of the Divine Will revealed 
to man. 

The history of the Masonic symbolism 
of the Bible is interesting. It is referred 
to in the manuscripts before the revival as 
the book upon which the covenant was 
taken, but it was never referred to as a 
great light. In the oldest ritual that we 
have, which is that of 1724, — a copy of 
which from the Royal Library of Berlin is 
given by Krause, {Drei alt. Kunsturk, i. 32,) 
— there is no mention of the Bible as one 
of the lights. Preston made it a part of 



BIBLE 



BLACK 



115 



the furniture of the Lodge ; but in rituals 
of about 1760 it is described as one of the 
three great lights. In the American sys- 
tem, the Bible is both a piece of furniture 
and a great light. 

Bible-Bearer. In Masonic proces- 
sions the oldest Master Mason present is 
generally selected to carry the open Bible, 
Square, and Compasses on a cushion before 
the Chaplain. This brother is called the 
Bible-Bearer. 

Bibliography. Of the bibliography 
of Freemasonry very little, in comparison 
with the importance of the subject, has 
been published. In this country we have 
only William Gowan's Catalogue of Books 
on Freemasonry and Kindred Subjects, New 
York, 1858, which contains the titles of 
very few rare works and no foreign ones. 
The catalogue of books in the library of 
Pythagoras Lodge, published some years 
ago, is really valuable but not extensive. 
Garrett's Catalogue of Books on the Masonic 
Institution, Boston, 1852, is full of scurrility 
and falsehood, by no means atoned for by 
the account of anti- Masonic literature 
which it contains. To the Masonic stu- 
dent it is utterly worthless. In French, 
we have a Bibliographic des Ouvrages, Opus- 
cules Encycliques ou ecrits les plus remar- 
quables, publics sur Vhistoire de la Franc- 
Maconnerie depuis, 1723, jusques en 1814. 
It is by Thory, and is contained in the first 
volume of his Acta Latomorum. Though 
not full, it is useful, especially in respect 
to French works, and it is to be regretted 
that it stops at a period anterior to the 
Augustan age of Masonic literature. But 
the most valuable contribution to Masonic 
bibliography is the German work of Dr. 
Georg Kloss, entitled Bibliographic der 
Freimaurerei, published at Frankfort in 
1844. Up to the date of its publication, it 
is an almost exhaustive work, and contains 
the titles of about six thousand volumes. 
Nothing has since appeared of any value 
on the subject. 

Bielfeld, Jaeob Frederick. 
Baron Bielfeld was born March 31, 1717, 
and died April 5, 1770. He was envoy 
from the court of Prussia to the Hague, 
and a familiar associate of Frederick the 
Great in the youthful days of that prince 
before he ascended the throne. He was 
one of the founders of the Lodge of the 
Three Globes in Berlin, which afterwards 
became a Grand Lodge. Through his in- 
fluence Frederick was induced to become 
a Mason. In Bielfeld's Freundschaftlicher 
Briefe, or Familiar Letters, are to be found 
an account of the initiation of the prince, 
and other curious details concerning Free- 
masonry. 

Birkkead, Mattkew. A Mason 



who owes his reputation to the fact that 
he was the author of the universally-known 
Entered Apprentice's song, beginning : 

" Come let us prepare, 

We Brothers that are 
Assembled on merry occasions ; 

Let's drink, laugh, and sing; 

Our wine has a spring. 
Here 's a health to an Accepted Mason." 

This song was first published in the Book 
of Constitutions, in 1723, but must have 
been composed at an earlier date, as Birk- 
head is there spoken of as being deceased. 
He is supposed to have been a player, but 
nothing more is known of his life. 

Blaek. Black, in the Masonic ritual, 
is constantly the symbol of grief. This is 
perfectly consistent with its use in the 
world, where black has from remote anti- 
quity been adopted as the garment of 
mourning. 

In Masonry this color is confined to 
but a few degrees, but everywhere has 
the single meaning of sorrow. Thus in 
the French Eite, during the ceremony 
of raising a candidate to the Master's 
degree, the Lodge is clothed in black 
strewed with tears, as a token of grief for 
the loss of a distinguished member of the 
Fraternity, whose tragic history is com- 
memorated in that degree. This usage is 
not, however, observed in the York Rite. 
The black of the Elected Knights of Nine, 
the Illustrious Elect of Fifteen, and the 
Sublime Knights Elected, in the Scottish 
Rite, has a similar import. 

In the degree of Noachite, black appears 
to have been adopted as a symbol of grief, 
tempered with humility, which is the virtue 
principally dilated on in the degree. 

The garments of the Knights Templars 
were originally white, but after the death 
of their martyred Grand Master, James de 
Molay, the modern Knights assumed a 
black dress as a token of grief for his loss. 
The same reason led to the adoption of 
black as the appropriate color in the Scottish 
Rite of the Knights of Kadosh and the Sub- 
lime Princes of the Royal Secret. The 
modern American modification of the Tem- 
plar costume destroys all reference to this 
historical fact. 

One exception to this symbolism of black 
is to be found in the degree of Select Mas- 
ter, where the vestments are of black bor- 
dered with red ; the combination of the two 
colors showing that the degree is properly 
placed between the Royal Arch and Tem- 
plar degrees, while the black is a symbol 
of silence and secrecy, the distinguishing 
virtues of a Select Master. 

Black Ball. The ball used in a Ma- 
sonic ballot by those who do not wish the 



116 



BLACK-BOARD 



BLAZING 



candidate to be admitted. Hence, when an 
applicant is rejected, he is said to be 
" black balled." The use of black balls 
may be traced as far back as to the ancient 
Eomans. Thus, Ovid says [Met. xv. 41), 
that in trials it was the custom of the 
ancients to condemn the prisoner by black 
pebbles or to acquit him by white ones. 

" Mos erat antiquis niveis atrisque lapillis, 
His damnare reos, illis absolvere culpa." 

Clack-board. In German Lodges the 
Schwartze Tafel, or Black Board, is that on 
which the names of applicants for admis- 
sion are inscribed, so that every visitor may 
make the necessary inquiries whether they 
are or are not worthy of acceptance. 

Black Brothers, Order of the. 
Lenning says that the Schwartzen Briider was 
one of the College Societies of the German 
Universities. The members of the Order, 
however, denied this, and claimed an origin 
as early as 1675. Thory (Act. Lat., i. 313,) 
says that it was largely spread through Ger- 
many, having its seat for a long time at 
Giessen and at Marburg, which in 1783 
was removed to Frankfort on the Oder. The 
same writer asserts that at first the mem- 
bers observed the dogmas and ritual of the 
Kadosh, but that afterwards the Order, be- 
coming a political society, gave rise to the 
Free Corps, which in 1813 was commanded 
by Major Lutzow. 

Blazing Star. The Blazing Star, 
which is not, however, to be confounded 
with the Five-Pointed Star, is one of the 
most important symbols of Freemasonry, 
and makes its appearance in several of the 
degrees. " It is," says Hutchinson, " the 
first and most exalted object that demands 
our attention in the Lodge." It undoubt- 
edly derives this importance, first, from the 
repeated use that is made of it as a Ma- 
sonic emblem ; and secondly, from its great 
antiquity as a symbol derived from other 
and older systems. 

Extensive as has been the application of 
this symbol in the Masonic ritual, it is not 
surprising that there has been a great dif- 
ference of opinion in relation to its true 
signification. But this difference of opinion 
has been almost entirely confined to its use 
in the first degree. In the higher degrees, 
where there has been less opportunity of 
innovation, the uniformity of meaning at- 
tached to the star has been carefully pre- 
served. 

In the twenty-eighth degree of the An- 
cient and Accepted Rite, the explanation 
given of the Blazing Star, is, that it is sym- 
bolic of a true Mason, who, by perfecting 
himself in the way of truth, that is to say, 
by advancing in knowledge, becomes like a 
blazing star, shining with brilliancy in the 



midst of darkness. The star is, therefore, 
in this degree, a symbol of truth. 

In the fourth degree of the same Rite, the 
star is again said to be a symbol of the light 
of Divine Providence pointing out the way 
of truth. 

In the ninth degree, this symbol is called 
" the star of direction ; " and while it primi- 
tively alludes to an especial guidance given 
for a particular purpose expressed in the 
degree, it still retains, in a remoter sense, 
its usual signification as an emblem of Di- 
vine Providence guiding and directing the 
pilgrim in his journey through life. 

When, however, we descend to Ancient 
Craft Masonry, we shall find a considerable 
diversity in the application of this symbol. 

In the earliest rituals, immediately after 
the revival of 1717, the Blazing Star is not 
mentioned, but it was not long before it 
was introduced. In the ritual of 1735 it 
is detailed as a part of the furniture of a 
Lodge, with the explanation that the " Mo- 
saic Pavement is the Ground Floor of the 
Lodge, the Blazing Star the Centre, and the 
Indented Tarsel the Border round about 
it ! " In a primitive Tracing Board of the 
Entered Apprentice, copied by Oliver, in 
his Historical Landmarks, (i. 133,) without 
other date than that it was "published 
early in the last century/'" the Blazing Star 
occupies a prominent position in the cen- 
tre of the Tracing Board. Oliver says that 
it represented Beauty, and was called 
" the glory in the centre." 

In the lectures subsequently prepared by 
Dunckerley, and adopted by the Grand 
Lodge, the Blazing Star was said to repre- 
sent " the star which led the wise men to 
Bethlehem, proclaiming to mankind the 
nativity of the Son of God, and here con- 
ducting our spiritual progress to the Author 
of our redemption." 

In the Prestonian lecture, the Blazing 
Star, with the Mosaic Pavement and the 
Tasselated Border, are called the Orna- 
ments of the Lodge, and the Blazing Star 
is thus explained : 

" The Blazing Star, or glory in the centre, 
reminds us of that awful period when the 
Almighty delivered the two tables of stone, 
containing the ten commandments, to his 
faithful servant Moses on Mount Sinai, 
when the rays of his divine glory shone so 
bright that none could behold it without 
fear and trembling. It also reminds us of 
the omnipresence of the Almighty, over- 
shadowing us with his divine love, and dis- 
pensing his blessings amongst us ; and by 
its being placed in the centre, it further re- 
minds us, that wherever we may be as- 
sembled together, God is in the midst of us, 
seeing our actions, and observing the secret 
intents and movements of our hearts." 



BLAZING 



BLAZING 



117 



In the lectures taught by Webb, and 
very generally adopted in this country, the | 
Blazing Star is said to be " commemorative j 
of the star which appeared to guide the 
wise men of the East to the place of our 
Saviour's nativity," and it is subsequently , 
explained as hieroglyphically representing 
divine Providence. But the commemora- i 
tive allusion to the Star of Bethlehem 
seeming to some to be objectionable, from 
its peculiar application to the Christian ' 
religion, at the revision of the lectures 
made in 1843 by the Baltimore Convention, 
this explanation was omitted, and the allu- 
sion to divine Providence alone retained. 

In Hutchinson's system, the Blazing Star 
is considered a symbol of Prudence. " It 
is placed," says he, " in the centre, ever to 
be present to the eye of the Mason, that 
his heart may be attentive to the dictates 
and steadfast in the laws of Prudence ; — 
for Prudence is the rule of all virtues; 
Prudence is the path which leads to every 
degree of propriety ; Prudence is the chan- 
nel whence self-approbation flows forever ; 
she leads us forth to worthy actions, and, as 
a Blazing Star, enlighteneth us through the 
dreary and darksome paths of this life." 
{Sp. of Mas., Lect. V., p. 68.) Hutchinson 
also adopted Dunckerley's allusion to the 
Star of Bethlehem, but only as a secondary 
symbolism. 

In another series of lectures formerly in 
use in America, but which I believe is now 
abandoned, the Blazing Star is said to be 
"emblematical of that Prudence which 
ought to appear conspicuous in the conduct 
of every Mason ; and is more especially 
commemorative of the star which appeared 
in the east to guide the wise men to Beth- 
lehem, and proclaim the birth and the 
presence of the Son of God." 

The Masons on the Continent of Europe, 
speaking of the symbol, say : " It is no 
matter whether the figure of which the 
Blazing Star forms the centre be a square, 
triangle, or circle, it still represents the 
sacred name of God, as an universal spirit 
who enlivens our hearts, who purifies our 
reason, who increases our knowledge, and 
who makes us wiser and better men." 

And lastly, in the lectures revised by 
Dr. Hemming and adopted by the Grand 
Lodge of England at the union in 1813, 
and now constituting the authorized lectures 
of that jurisdiction, we find the following 
definition : 

" The Blazing Star, or glory in the centre, 
refers us to the sun, which enlightens the 
earth with its refulgent rays, dispensing its 
blessings to mankind at large, and giving 
light and life to all things here below." 

Hence we find that at different times the 
Blazing Star has been declared to be a sym- 



bol of divine Providence, of the Star of 
Bethlehem, of Prudence, of Beauty, and 
of the Sun. Before we can attempt to de- 
cide upon these various opinions, and adopt 
the true signification, it is necessary to ex- 
tend our investigations into the antiquity 
of the emblem, and inquire what was the 
meaning given to it by the nations who 
first established it as a symbol. 

Sabaism, or the worship of the stars, was 
one of the earliest deviations from the true 
system of religion. One of its causes was 
the universally established doctrine among 
the idolatrous nations of antiquity, that 
each star was animated by the soul of a 
hero god, who had once dwelt incarnate 
upon earth. Hence, in the hieroglyphical 
system, the star denoted a god. To this 
signification, allusion is made by the pro- 
phet Amos, when he says to the Israelites, 
while reproaching them for their idolatrous 
habits : " But ye have borne the tabernacle 
of your Moloch and Chiun your images, 
the star of your god, w T hich ye made to 
yourselves." Amos v. 26. 

This idolatry was early learned by the 
Israelites from their Egyptian taskmasters ; 
and so unwilling were they to abandon it, 
that Moses found it necessary strictly to 
forbid the worship of anything "that is in 
heaven above ; " notwithstanding w 7 hich we 
find the Jews repeatedly committing the 
sin which had been so expressly forbidden. 
Saturn was the star to whose worship they 
w T ere more particularly addicted under the 
names of Moloch and Chiun, already men- 
tioned in the passage quoted from Amos. 
The planet Saturn was worshipped under 
the names of Moloch, Malcom or Milcom by 
the Ammonites, the Canaanites, the Phoeni- 
cians, and the Carthaginians, and under that 
of Chiun by the Israelites in the desert. Sa- 
turn was worshipped among the Egyptians 
under the name of Raiphan, or, as it is 
called in the Septuagint, Kemphan. St 
Paul, quoting the passage of Amos, says, 
" ye took up the tabernacle of Moloch and 
the star of your god Bemphan." 

Hale, in his Analysis of Chronology, says, 
in alluding to this passage of St. Paul, 
" There is no direct evidence that the Israel- 
ites worshipped the dog-star in the wilder- 
ness, except this passage ; but the indirect 
is very strong, drawn from the general pro- 
hibition of the worship of the sun, moon, 
and stars, to which they must have been 
prone. And this w T as peculiarly an Egyp- 
tian idolatry, where the dog-star was wor- 
shipped, as notifying by his heliacal rising, 
or emersion from the sun's rays, the regu- 
lar commencement of the periodical inun- 
dation of the Nile. And the Israelite 
sculptures at the cemetery of Kibroth-Hat- 
taavah, or graves of lust, in the neighbor- 



118 



BLAZING 



BLOW 



hood of Sinai, remarkably abound in hie- 
roglyphics of the dog-star, represented as a 
human figure with a dog's head. That 
they afterwards sacrificed to the dog-star, 
there is express evidence in Josiah's de- 
scription of idolatry, where the Syriac 
Mazaloth (improperly termed planets) de- 
notes the dog-star ; in Arabic, Mazaroth." 

Fellows, in his Exposition of the Mys- 
teries, says that this dog-star, the Anubis 
of the Egyptians, is the Blazing Star of 
Masonry, and supposing that the latter is 
a symbol of Prudence, which indeed it was 
in some of the ancient lectures, he goes on 
to remark: "What connection can possibly 
exist between a star and prudence, except 
allegorically in reference to the caution 
that was indicated to the Egyptians by the 
first appearance of this star, which warned 
them of approaching danger." But it will 
hereafter be seen that he has totally misap- 
prehended the true signification of the Ma- 
sonic symbol. The work of Fellows, it 
may be remarked, is an unsystematic com- 
pilation of undigested learning; but the 
student who is searching for truth must 
carefully eschew all his deductions as to 
the genius and spirit of Freemasonry. 

Notwithstanding a few discrepancies may 
have occurred in the Masonic lectures, as 
arranged at various periods and by different 
authorities, the concurrent testimony of the 
ancient religions, and the hieroglyphic lan- 
guage, prove that the star was a symbol of 
God. It was so used by the prophets of 
old in their metaphorical style, and it has 
so been generally adopted by Masonic in- 
structors. The application of the Blazing 
Star as an emblem of the Saviour, has 
been made by those writers who give a 
Christian explanation of our emblems, and 
to the Christian Mason such an applica- 
tion will not be objectionable. But those 
who desire to refrain from anything that 
may tend to impair the tolerance of our 
system, will be disposed to embrace a more 
universal explanation, which may be re- 
ceived alike by all the disciples of the 
Order, whatever may be their peculiar reli- 
gious views. Such persons will rather ac- 
cept the expression of Dr. Oliver, who, 
though much disposed to give a Christian 
character to our Institution, says, "the 
great Architect of the Universe is there- 
fore symbolized in Freemasonry by the 
Blazing Star, as the herald of our salva- 
tion." (Symb. Glory, p. 292.) 

Before concluding, a few words may be 
said as to the form of the Masonic symbol. 
It is not an heraldic star or estoille, for that 
always consists of six points, while the Ma- 
sonic star is made with five points. This, 
perhaps, was with some involuntary allu- 
sion to the five Points of Fellowship. But 



the error has been committed in all our 
modern Tracing Boards of making the star 
with straight points, which form, of course, 
does not represent a blazing star. Guillim 
(JDisp. of Herald) says : " All stars should 
be made with waved points, because our 
eyes tremble at beholding them." 

In the early Tracing Board already re- 
ferred to, the star with five straight points 
is superimposed upon another of five wav- 
ing points. But the latter are now aban- 
doned, and we have in the representations 
of the present day the incongruous symbol 
of a blazing star with five straight points. 
In the centre of the star there was always 
placed the letter G> which, like the He- 
brew yod, was a recognized symbol of 
God, and thus the symbolic reference of 
the Blazing Star to divine Providence is 
greatly strengthened. 

Blazing Star, Order of the. The 
Baron Tschoudy was the author of a work 
entitled The Blazing Star. (See Tschoudy.) 
On the principles inculcated in this work, 
he established, says Thory, at Paris, in 1766, 
an order called " The Order of the Blazing 
Star," which consisted of degrees of chiv- 
alry ascending to the Crusades, after the 
Templar system of Bamsay. It never, 
however, assumed the prominent position 
of an active Rite. 

Blessing. See Benediction. 

Blind. A blind man cannot be initi- 
ated into Masonry under the operation of 
the old regulation, which requires physical 
perfection in a candidate. 

Blindness. Physical blindness in 
Masonry, as in the language of the Scrip- 
tures, is symbolic of the deprivation of 
moral and intellectual light. It is equiva- 
lent to the darkness of the Ancient Myste- 
ries in which the neophytes were enshrouded 
for periods varying from a few hours to many 
days. The Masonic candidate, therefore, 
represents one immersed in intellectual 
darkness, groping in the search for that 
Divine light and truth which are the ob- 
jects of a Mason's labor. See Darkness. 

Blow. The three blows given to the 
Builder, according to the legend of the 
third degree, have been differently inter- 
preted as symbols in the different systems 
of Masonry, but always with some reference 
to adverse or malignant influences exercised 
on humanity, of whom Hiram is considered 
as the type/ Thus, in the symbolic degrees 
of Ancient Craft Masonry, the three blows 
are said to be typical of the trials and temp- 
tations to which man is subjected in youth 
and manhood, and to death, whose victim 
he becomes in old age. Hence the three 
Assassins are the three stages of human life. 
In the high degrees, such as the Kadoshe3, 
which are founded on the Templar system 



BLUE 



BLUE 



119 



of Eamsay, the reference is naturally made 
to the destruction of the Order, which was 
effected by the combined influences of 
Tyranny, Superstition, and Ignorance, 
which are therefore symbolized by the three 
blows ; while the three Assassins are also 
said sometimes to be represented by Squire 
de Floreau, Naffodei, and the Prior of 
Montfaucon, the three perjurers who swore 
away the lives of De Molay and his 
Knights. In the astronomical theory of 
Freemasonry, which makes it a modern 
modification of the ancient sun-worship, a 
theory advanced by Eagon, the three blows 
are symbolic of the destructive influences 
of the three winter months, by which Hiram, 
or the Sun, is shorn of his vivifying power. 
Des Etangs has generalized the Templar 
theory, and, supposing Hiram to be the sym- 
bol of eternal reason, interprets the blows 
as the attacks of those vices which deprave 
and finally destroy humanity. However 
interpreted for a special theory, Hiram the 
Builder always represents, in the science of 
Masonic symbolism, the principle of good; 
and then the three blows are the contend- 
ing principles of evil. 

Blue. This is emphatically the color 
of Masonry. It is the appropriate tincture 
of the Ancient Craft degrees. It is to the 
Mason a symbol of universal friendship and 
benevolence, because, as it is the color of 
the vault of heaven, which embraces and 
covers the whole globe, we are thus re- 
minded that in the breast of every brother 
these virtues should be equally as extensive. 
It is therefore the only color, except white, 
which should be used in a Master's Lodge. 
Decorations of any other color would be 
highly inappropriate. 

Among the religious institutions of the 
Jews, blue was an important color. The 
robe of the high priest's ephod, the ribbon 
for his breastplate, and for the plate of the 
mitre, were to be blue. The people were 
directed to wear a ribbon of this color above 
the fringe of their garments ; and it was the 
color of one of the veils of the tabernacle, 
where, Josephus says, it represented the 
element of air. The Hebrew word used on 
these occasions to designate the color blue 
is rhjn, tehelet; and this word seems to have 
a singular reference to the symbolic char- 
acter of the color, for it is derived from a 
root signifying perfection ; now it is well- 
known that, among the ancients, initiation 
into the mysteries and perfection were sy- 
nonymous terms ; and hence the appropriate 
color of the greatest of all the systems of 
initiation may well be designated by a word 
which also signifies perfection. 

This color also held a prominent position 
in the symbolism of the Gentile nations of 
antiquity. Among the Druids, blue was 



the symbol of truth, and the candidate, in 
the initiation into the sacred rites of Druid- 
ism, was invested with a robe composed of 
the three colors white, blue, and green. 

The Egyptians esteemed blue as a sacred i 
color, and the body of Amun, the princi-j 
pal god of their theogony, was painted light 
blue, to imitate, as Wilkinson remarks, 
" his peculiarly exalted and heavenly 
nature." 

The ancient Babylonians clothed their 
idols in blue, as we learn from the prophet 
Jeremiah. The Chinese, in their mystical 
philosophy, represented blue as the symbol 
of the deity, because, being, as they say, 
compounded of black and red, this color is 
a fit representation of the obscure and 
brilliant, the male and female, or active 
and passive principles. 

The Hindoos assert that their god,Vishnu, 
was represented of a celestial blue, thus in- 
dicating that wisdom emanating from God 
was to be symbolized by this color. 

Among the mediaeval Christians blue 
was sometimes considered as an emblem of 
immortality, as red was of the divine love. 
Portal says that blue was the symbol of 
perfection, hope, and constancy. " The 
color of the celebrated dome, azure," says 
Weale, in his treatise on Symbolic Colors, 
"was in divine language the symbol of 
eternal truth ; in consecrated language, of 
immortality ; and in profane language, of 
fidelity." 

Besides the three degrees of Ancient 
Craft Masonry, of which blue is the appro- 
priate color, this tincture is also to be found 
in several other degrees, especially of the 
Scottish Bite, where it bears various sym- 
bolic significations ; all, however, more or 
less related to its original character, as rep- 
resenting universal friendship and benevo- 
lence. 

In the degree of Grand Pontiff, the nine- 
teenth of the Scottish Bite, it is the pre- 
dominating color, and is there said to be. 
symbolic of the mildness, fidelity, and gen- 
tleness which ought to be the character- 
istics of every true and faithful brother. 

In the degree of Grand Master of all 
Symbolic Lodges, the blue and yellow, 
which are its appropriate colors, are said 
to refer to the appearance of Jehovah to 
Moses on Mount Sinai in clouds of azure 
and gold, and hence in this degree the 
color is rather an historical than a moral 
symbol. 

The blue color of the tunic and apron, 
which constitutes a part of the investiture 
of a »Prince of the Tabernacle, or twenty- 
fourth degree in the Scottish Rite, alludes to 
the whole symbolic character of the degree, 
whose teachings refer to our removal from 
this tabernacle of clay to " that house not 



120 



BLUE 



BODE 



made with hands, eternal in the heavens." 
The blue in this degree is, therefore, a 
symbol of heaven, the seat of our celestial 
tabernacle. 

Blue Blanket. The Lodge of Jour- 
neymen, in the city of Edinburgh, is in 
possession of a blue blanket, which is used 
as a banner in Masonic processions. The 
history of it is thus given in the London 
Magazine: 

A number of Scotch mechanics followed 
Allan, Lord Steward of Scotland, to the 
holy wars in Palestine, and took with them 
a banner, on which were inscribed the fol- 
lowing words from the 51st Psalm, viz. : 
"In bona voluntate tua edificentur muri 
Hierosolymae." Fighting under the ban- 
ner, these valiant Scotchmen were present 
at the capture of Jerusalem, and other 
towns in the Holy Land ; and, on their re- 
turn to their own country, they deposited 
the banner, which they styled " The Ban- 
ner of the Holy Ghost," at the altar of St. 
Eloi, the patron saint of the Edinburgh 
Tradesmen, in the church of St. Giles. It 
was occasionally unfurled, or worn as a 
mantle by the representatives of the trades 
in the courtly and religious pageants that 
in former times were of frequent occurrence 
in the Scottish capital. In 1482, James 
III., in consequence of the assistance which 
he had received from the Craftsmen of 
Edinburgh, in delivering him from the 
castle in which he was kept a prisoner, and 
paying a debt of 6,000 marks which he 
had contracted in making preparations for 
the marriage of his son, the Duke of Roth- 
say, to Cecil, daughter of Edward IV., of 
England, conferred on the good town 
several valuable privileges, and renewed 
to the Craftsmen their favorite banner of 
"The Blue Blanket." James's queen, Mar- 
garet of Denmark, to show her gratitude 
and respect to the Crafts, painted on the 
banner, with her own hands, a St. Andrew's 
cross, a crown, a thistle, and a hammer, 
with the following inscription : " Fear God 
and honor the king ; grant him a long life 
and a prosperous reign, and we shall ever 
pray to be faithful for the defence of his 
sacred majesty's royal person till death." 
The king decreed that in all time coming, 
this flag should be the standard of the 
Crafts within burgh, and that it should be 
unfurled in defence of their own rights, 
and in protection of their sovereign. The 
privilege of displaying it at the Masonic 
procession was granted to the journeymen, 
in consequence of their original connec- 
tion with the Masons of Mary's Chapel, 
one of the fourteen incorporated trades of 
the city. 

" The Blue Blanket " was long in a very 
tattered condition ; but some years ago it 



was repaired by lining it with blue silk, so 
that it can be exposed without subjecting it 
to much injury. 

Blue Degrees. The first three de- 
grees of Freemasonry are so called from 
the blue color which is peculiar to them. 

Blue IiOdge. A symbolic Lodge, in 
which the first three degrees of Masonry 
are conferred, is so called from the color of 
its decorations. 

Blue Masonry. The degrees of En- 
tered Apprentice, Fellow Craft, and Master 
Mason are called Blue Masonry. 

Blue Master. In some of the high 
degrees, these words are used to designate 
a Master Mason. 

Board of General Purposes. 
An organization attached to the Grand 
Lodge of England, consisting of a Presi- 
dent and twenty-four other members, with 
the Grand Master, Pro Grand Master, 
Deputy Grand Master, and the Grand 
Wardens. The President and ten of the 
twenty-four members are annually nomi- 
nated by the Grand Master, and the re- 
maining fourteen are elected by the Grand 
Lodge from the Masters and Past Masters 
of the Lodges. This board has authority 
to hear and determine all subjects of Ma- 
sonic complaints, or irregularity respecting 
Lodges or individual Masons, when regu- 
larly brought before it, and generally to 
take cognizance of all matters relating to 
the Craft. 

Board of Relief. See Belief, Board 
of 

Boaz. The name of the left hand pil- 
lar that stood at the porch of King Solo- 
mon's Temple. It is derived from the He- 
brew 2, b, " in," and \ty, oaz, " strength," 
and signifies " in strength." See Pillars of 
the Porch. 

Bode, Johann Joaehim Chris- 
toph. Born in Brunswick, 16th of Janu- 
ary, 1730. One of the most distinguished 
Masons of his time. In his youth he was 
a professional musician, but in 1757 he 
established himself at Hamburg as a book- 
seller, and was initiated into the Masonic 
Order. He obtained much reputation by the 
translation of Sterne's Sentimental Journey, 
and Tristram Shandy ; of Goldsmith's Vicar 
of Wakefield ; Smollett's Humphrey Clinker; 
and of Fielding's Tom Jones, from the Eng- 
lish ; and of Montaigne's works from the 
French. To Masonic literature he made 
many valuable contributions ; among oth- 
ers, he translated from the French Bonne- 
ville's celebrated work entitled Les Jesuites 
chassis de la Maconnerie et leur poignard brise 
par les Macons, which contains a compari- 
son of Scottish Masonry with the Templar- 
ism of the fourteenth century. Bode was 
at one time a zealous promoter of the Bite 



BOEBER 



BONAIM 



121 



of Strict Observance, but afterwards became 
one of its most active opponents. In 1790 
he joined the Order of the Illuminati, ob- 
taining the highest degree in its second 
class, and at the Congress of Wilhelmsbad 
he advocated the opinions of Weishaupt. 
No man of his day was better versed 
than he in the history of Freemasonry, or 
possessed a more valuable and extensive 
library ; no one was more diligent in in- 
creasing his stock of Masonic knowledge, or 
more anxious to avail himself of the rarest 
sources of learning. Hence, he has always 
held an exalted position among the Masonic 
scholars of Germany. The theory which he 
had conceived on the origin of Freemason- 
ry, — a theory, however, which the investi- 
gations of subsequent historians have proved 
to be untenable, — was, that the Order 
was invented by the Jesuits, in the seven- 
teenth century, as an instrument for the re- 
establishment of the Roman Church in Eng- 
land, covering it for their own purposes un- 
der the mantle of Templarism. Bode died 
at Weimar on the 13th of December, 1793. 

Boeber, Johann. A Royal Coun- 
cillor of State and Director of the School of 
Cadets at St. Petersburg during the reign 
of Alexander I. In 1805 he induced the 
emperor to revoke the edicts made by Paul 
I. and himself against the Freemasons. 
His representations of the true character 
of the Institution induced the emperor to 
seek and obtain initiation. Boeber may 
be considered as the reviver of Masonry in 
the Russian dominions, and was Grand 
Master of the Grand Lodge from 1811 
to 1814. 

Boehmeii, Jacob. The most cele- 
brated of the Mystics of the sixteenth and 
seventeenth centuries, born near Gorlitz, 
in 1575, and died in 1624. His system 
attracted, and continued to attract long 
after his death, many disciples in Germany. 
Among these, in time, were several Free- 
masons, who sought to incorporate the 
mystical dogmas of their founder with the 
teachings of Freemasonry, so as to make 
the Lodges merely schools of theosophy. 
Indeed, the Theosophic Rites of Freema- 
sonry, which prevailed to a great extent 
about the middle of the last century in 
Germany and France, were indebted for 
most of their ideas to the mysticism of 
Jacob Boehmen. 

Bohemann, Karl Adolf. Born in 
1770, in Denmark, where he was the pos- 
sessor of a large estate. The character of 
having " performed many charitable deeds," 
which is bestowed upon him by Findel, is 
probably based on the statement of Len- 
ning, that he gave 300,000 thalers to the 
Orphan Asylum at Stockholm. Lenning, 
however, says that it was given in 1767 ; 

Q 



and as that was three years before Bohe- 
mann was born, the error is obvious. Thory 
attributes the gift to a M. Bohman, and 
the similarity of names may have given 
rise to the mistake. Bohemann was a very 
zealous member of the Order of Asiatic 
Brethren, and was an active promulgator 
of the high degrees. Invited into Sweden, 
in 1802, by the Duke of Sudermania, who 
was an ardent inquirer into Masonic sci- 
ence, he was appointed Court Secretary. 
He attempted to introduce his system of 
high degrees into the kingdom, but having 
been detected in the effort to intermingle 
revolutionary schemes with his high de- 
grees, he was first imprisoned and then 
banished from the country, his society being 
interdicted. He returned to Germany, but 
is not heard of after 1815, when he pub- 
lished at Pyrmont a justification of him- 
self. Findel [Hist., p. 560,) calls him an 
imposter, but I know not why. He was 
rather a Masonic fanatic, who was ignorant 
of or had forgotten the wide difference that 
there is between Freemasonry and political 
intrigue. 

Bohemia. Freemasonry was insti- 
tuted in Bohemia, in 1749, by the Grand 
Lodge of Scotland. In 1776 it was highly 
prosperous, and continued so until the 
commencement of the French Revolution, 
when it was suppressed by the Austrian 
government. 

Bombay. Under a deputation from 
the Grand Lodge of England, the District 
Grand Lodge of Bombay was established 
in 1861. Masonry is in an excellent con- 
dition in the District. 

Bonaim. The Hebrew word for build- 
ers, and used in 1 Kings v. 18, to desig- 
nate a portion of the workmen on the 
Temple : " And Solomon's builders and 
Hiram's builders did hew them." Oliver, 
in his Dictionary and in his Landmarks, 
gives a mythical account of them as Fel- 
low Crafts, divided into Lodges by King 
Solomon, but, by a grammatical blunder, 
he calls them Benai, substituting the He- 
brew constructive for the nominative case, 
and changing the participial o into e. The 
Bonaim seem to be distinguished, by the 
author of the Book of Kings, from the 
Gibalim, and the translators of the author- 
ized version have called the former builders 
and the latter stone-squarers. It is probable 
that the Bonaim were an order of work- 
men inferior to the Gibalim. Anderson, in 
both of his editions of the Book of Consti- 
tutions, blunders grammatically, like Oli- 
ver, and calls them Bonai, saying that they 
were " setters, layers, or builders, or light 
Fellow Crafts, in number 80,000." Thia 
idea seems to have been perpetuated in the 
modern rituals. 



122 



BONDMAN 



BOOK 



Bondman. In the fourth article of 
the Halliwell MS., which is supposed to con- 
tain the old Gothic or York Constitutions, 
it is said that the Master shall take good 
care that he make no bondman an ap- 
prentice, or, as it is in the original lan- 
guage : 

1 " The fonrthe artycul thys moste be, 
That the Mayster hymn wel-be-se, 
That he no bondman prentys make." 

The regulation is repeated in all the 
subsequent regulations, and is still in force. 
See Freeborn. 

Bone. This word, which is now cor- 
ruptly pronounced in one syllable, is the 
Hebrew word boneh, T\^X2, " builder," from 
the verb banah, nii3> to build." It was 
peculiarly applied, as an epithet, to Hiram 
Abif, who superintended the construction 
of the Temple as its chief builder. Master 
Masons will recognize it as the terminal 
portion of a significant word. Its true pro- 
nunciation would be, in English letters, 
bonay ; but the corruption into one syllable 
as bone has become too universal ever to be 
corrected. 

Bone Box. In the early lectures of 
the last century, now obsolete, we find the 
following catechism : 

" Q. Have you any key to the secrets of a 
Mason ? 

"X Yes. 

" Q. Where do you keep it? 

" A. In a bone box, that neither opens 
nor shuts but with ivory keys." 

The bone box is the mouth, the ivory 
keys the teeth. And the key to the secrets 
is afterwards said to be the tongue. These 
questions were simply used as tests, and 
were subsequently varied. In a later lec- 
ture it is called the " bone-bone box." 

Bonneville, Chevalier de. On 
the 24th of November, 1754, he founded 
the Chapter of the high degrees known 
as the Chapter of Clermont. All the 
authorities assert this except Eebold (Hist. 
de trois G. L., p. 46), who says that he was 
not its founder but only the propagator of 
its degrees. Lenning (Eneycl.) has con- 
founded him with Nicolas de Bonneville, 
who was born six years after the founda- 
tion of the Chapter. 

Bonneville, Nicolas de. An 
historian and literateur, born at Evreux, 
in France, March 13, 1760. He was 
the author of a work, published in 1788, 
entitled, Les Jesuites chasses de la Magon- 
nerie et leur poignard brise par les Afagons, 
divided into two parts, of the first of which 
the sub-title was, La Magonnerie Zcossoise 
comparee avec les trois professions et le Secret 
des Templiers de 14e Siecle ; and of the sec- 
ond, Mimete des quatre voeux de la Com- 



pagnie de S. Ignale, et des quatre grades de la 
Magonnerie de S. Jean, He also translated 
into French, Thomas Paine's Essay on the 
Origin of Freemasonry; a work, by the way, 
which was hardly worth the trouble of 
translation. De Bonneville had an exalted 
idea of the difficulties attendant upon writ- 
ing a, history of Freemasonry, for he says 
that, to compose such a work, supported by 
dates and authentic facts, it would require a 
period equal to ten times the age of man ; 
a statement which, although exaggerated, 
undoubtedly contains an element of truth. 
His Masonic theory was that the Jesuits 
had introduced into the symbolic degrees 
the history of the life and death of the 
Templars, and the doctrine of vengeance for 
the political and religious crime of their 
destruction; and that they had imposed 
upon four of the higher degrees the four 
vows of their congregation. De Bonneville 
was imprisoned as a Girondist in 1793. He 
was the author of a History of Modern Eu- 
rope, in 3 vols., published in 1792, and died 
in 1828. 

Book of Charges. There seems, if 
we may judge from the references in the 
old records of Masonry, to have formerly 
existed a book under this title, containing 
the Charges of the Craft ; equivalent, proba- 
bly, to the Book of Constitutions. Thus, 
the Matthew Cooke MS. of the latter part 
of the fifteenth century (An. 533) speaks 
of " other charges mo that ben wryten in 
the Boke of Chargys." 

Book of Constitutions. The Book 
of Constitutions is that work in which is 
contained the rules and regulations adopted 
for the government of the fraternity of 
Freemasons. Undoubtedly, a society so 
orderly and systematic must always have 
been governed by a prescribed code of laws ; 
but, in the lapse of ages, the precise regula- 
tions which were adopted for the direction 
of the Craft in ancient times have been lost. 
The earliest record that we have of any 
such Constitutions is in a manuscript, first 
published, in 1723, by Anderson, and which 
he said was written in the reign of Edward 
IV. Preston quotes the same record, and 
adds, that "it is said to have been in the 
possession of the famous Elias Ashmole, 
and unfortunately destroyed," a statement 
which had not been previously made by 
Anderson. To Anderson, therefore, we 
must look in our estimation of the authen- 
ticity of this document; and that we cannot 
too much rely upon his accuracy as a trans- 
criber is apparent, not only from the internal 
evidence of style, but also from the fact 
that he made important alterations in his 
copy of it in his edition of 1738. Such as 
it is, however, it contains the following par- 
ticulars. 



BOOK 



BOOK 



123 



"Though the ancient records of the 
brotherhood in England were, many of 
them, destroyed or lost in the wars of the 
Saxons and Danes, yet King Athelstane 
(the grandson of King Alfred the Great, a 
mighty architect), the first anointed king 
of England, and who translated the Holy 
Bible into the Saxon tongue (a. d. 930), 
when he had brought the land into rest and 
peace, built many great works, and encour- 
aged many Masons from France, who were 
appointed overseers thereof, and brought 
with them the charges and regulations of 
the Lodges, preserved since the Boman 
times ; who also prevailed with the king to 
improve the Constitution of the English 
Lodges, according to the foreign model, and 
to increase the wages of working Masons. 

" The said king's brother, Prince Edwin, 
being taught Masonry, and taking upon 
him the charges of a Master Mason, for the 
love he had to the said Craft and the hon- 
orable principles whereon it is grounded, 
purchased a free charter of King Athelstane 
for the Masons having a correction among 
themselves (as it was anciently expressed), 
or a freedom and power to regulate them- 
selves, to amend what might happen amiss, 
and to hold a yearly communication and 
general assembly. 

" Accordingly, Prince Edwin summoned 
all the Masons in the realm to meet him in 
a congregation at York (a. d. 926), who 
came and composed a general Lodge, of 
which he was Grand Master; and having 
brought with them all the writings and 
records extant, some in Greek, some in 
Latin, some in French, and other lan- 
guages, from the contents thereof, that as- 
sembly did frame the Constitutions and 
Charges of an English Lodge, and made a 
law to preserve and observe the same in all 
time coming." 

Other records have from time to time 
been discovered, most of them recently, 
which prove beyond all doubt that the Fra- 
ternity of Freemasons were, at least in the 
14th, 15th, 16th, and 17th centuries, in pos- 
session of manuscript Constitutions con- 
taining the rules and regulations of the 
Craft. 

In the year 1717, Freemasonry, which 
had somewhat fallen into decay in the 
south of England, was revived by the or- 
ganization of the Grand Lodge at "London ; 
and, in the next year, the Grand Master 
having desired, says Anderson, " any breth- 
ren to bring to the Grand Lodge any old 
writings and records concerning Masons 
and Masonry, in order to show the usages 
of ancient times, several old copies of the 
Gothic Constitutions were produced and 
collated." 

But these Constitutions having been 



found to be very erroneous and defective — 
probably from carelessness or ignorance in 
their frequent transcription — in Septem- 
ber, 1721, the Duke of Montagu, who was 
then Grand Master, ordered Brother James 
Anderson to digest them " in a new and 
better method." 

Anderson having accordingly accom- 
plished the important task that had been 
assigned him, in December of ^ the same 
year a committee, consisting of fourteen 
learned brethren, was appointed to examine 
the book ; and they, in the March commu- 
nication of the subsequent year, having re- 
ported their approbation of it, it was, after 
some amendments, adopted by the Grand 
Lodge, and published, in 1723, under the 
title of "The Constitutions of the Free- 
masons, containing the History, Charges, 
Regulations, etc., of that Most Ancient and 
Right Worshipful Fraternity. For the use 
of the Lodges." 

. A second edition was published in 1738, 
under the superintendence of a committee 
of Grand Officers. But this edition con- 
tained so many alterations, interpolations, 
and omissions of the Charges and Regula- 
tions as they appeared in the first, as to 
show the most reprehensible inaccuracy in 
its composition, and to render it utterly 
worthless except as a literary curiosity. It 
does not seem to have been very popular, 
for the printers, to complete their sales, were 
compelled to commit a fraud, and to pre- 
sent what they pretended to be a new edi- 
tion in 1746, but which was really only the 
edition of 1738, with a new title-page 
neatly pasted in, the old one being can^ 
celled. Of this literary fraud, I have a 
copy in my library, and have recently seen 
another one in the possession of a Mason 
of Washington city. 

In 1754, Bro. Jonathan Scott presented 
a memorial to the Grand Lodge, "showing 
the necessity of a new edition of the Book 
of Constitutions." It was then ordered that 
the book "should be revised, and neces- 
sary alterations and additions made consist- 
ent with the laws and rules of Masonry; " 
all of which would seem to show the dissatis- 
faction of the Fraternity with the errors of 
the second edition. Accordingly, a third 
edition was published in 1756, under the 
editorship of John Entick. He also pub- 
lished the fourth edition in 1767. 

In 1784, John Noorthouck published by 
authority the fifth edition. This was well 
printed in quarto, with numerous notes, and 
is considered as the most valuable edition. 

The sixth and seventh editions were 

edited by William Williams, and published 

in 1815 and in 1827. The eighth edition 

was published, in 1841, by William Henry 

i White, who was the Grand Secretary. In 



124 



BOOK 



BOOK 



each of these last three editions the his- 
torical part was omitted, and nothing was 
given but the Charges, Regulations, and 
Laws. 

The Book of Constitutions was repub- 
lished in America and in Ireland ; but these 
eight editions, enumerated above, are the 
only original editions of the Book of Con- 
stitutions which were officially authorized 
by the Grand Lodge of England. 

The Book is carried in all processions 
before the Grand Master, on a velvet cush- 
ion, and the right of so carrying it is vested 
in the Master of the oldest Lodge — a priv- 
ilege which arose from the following cir- 
cumstances. During the reign of Queen 
Anne, Freemasonry was in a languishing 
condition, in consequence of the age and 
infirmities of the Grand Master, Sir Chris- 
topher Wren. On his death, and the ac- 
cession of George the First to the throne, 
the four old Lodges then existing in London 
determined to revive the Grand Lodge, 
which had for some years been dormant, 
and to renew the quarterly communications 
and the annual feast. This measure they 
accomplished, and resolved, among other 
things, that no Lodge thereafter should be 
permitted to act, (the four old Lodges ex- 
cepted,) unless by authority of a charter 
granted by the Grand Master, with the ap- 
probation and consent of the Grand Lodge. 
In consequence of this, the old Masons in 
the metropolis vested all their inherent 
privileges as individuals in the four old 
Lodges, in trust, that they would never 
suffer the ancient landmarks to be infringed ; 
while on their part these bodies consented 
to extend their patronage to every Lodge 
which should thereafter be regularly con- 
stituted, and to admit their Masters and 
Wardens to share with them all the privi- 
leges of the Grand Lodge, that of prece- 
dence only excepted. The extension of the 
Order, however, beginning to give to the 
new Lodges a numerical superiority in the 
Grand Lodge, it was feared they would at 
length be able, by a majority, to subvert 
the privileges of the original Masons of 
England, which had been centred in the 
four old Lodges. On this account, a code 
of articles was drawn up, with the consent 
of all the brethren, for the future govern- 
ment of the society. To this was annexed 
a regulation binding the Grand Master and 
his successors, and the Master of every 
newly constituted Lodge, to preserve these 
regulations inviolable ; and declaring that 
no new regulation could be proposed, ex- 
cept at the third quarterly communication, 
and requiring it to be publicly read at the 
annual feast to every brother, even to the 
youngest Apprentice, when the approbation 
of at least two-thirds of those present 



should be requisite to render it obligatory. 
To commemorate this circumstance, it has 
been customary for the Master of the oldest 
Lodge to attend every grand installation, 
and, taking precedence of all present, the 
Grand Master excepted, to deliver the 
Book of Constitutions to the newly installed 
Grand Master, on his promising obedience 
to the ancient charges and general regula- 
tions. 

Book of Constitutions Guarded 
by the Tiler's Sword. An emblem 
painted on the Master's carpet, and in- 
tended to admonish the Mason that he 
should be guarded in all his words and 
actions, preserving unsullied the Masonic 
virtues of silence and circumspection. 
Such is Webb's definition of the emblem, 
which is a very modern one, and I am in- 
clined to think was introduced by that 
lecturer. The interpretation of Webb is a 
very unsatisfactory one. The Book of Con- 
stitutions is rather the symbol of constituted 
law than of silence and circumspection, and 
when guarded by the Tiler's sword it 
would seem properly to symbolize regard 
for and obedience to law, a prominent 
Masonic duty. 

Book of Gold. In the Ancient and 
Accepted Scottish Rite, the book in which 
the transactions, statutes, decrees, balus- 
ters, and protocols of the Supreme Coun- 
cil or a Grand Consistory are contained. 

Book of the Iiaw. The Holy Bible, 
which is always open in a Lodge as a sym- 
bol that its light should be diffused among 
the brethren. The passages on which it is 
opened differ in the different degrees. See 
Scriptures, Reading of the. 

Masonically, the Book of the Law is that 
sacred book which is believed by the Mason 
of any particular religion to contain the 
revealed will of God; although, technically, 
among the Jews the Torah, or Book of the 
Law, means only the Pentateuch or five 
books of Moses. Thus, to the Christian 
Mason the Book of the Law is the Old and 
New Testaments; to the Jew, the Old 
Testament ; to the Mussulman, the Koran ; 
to the Brahman, the Vedas; and to the 
Parsee, the Zendavesta. 

The Book of the Law is an important 
symbol in the Eoyal Arch degree, concern- 
ing which there was a tradition among the 
Jews that the Book of the Law was lost 
during the captivity, and that it was among 
the treasures discovered during the build- 
ing of the second Temple. The same opin- 
ion was entertained by the early Christian 
fathers, such, for instance, as Irenseus, 
Tertullian, and Clemens Alexandrinus ; 
"for," says Prideaux, " they (the Christian 
fathers) hold that all the Scriptures were 
lost and destroyed in the Babylonish cap- 



BOOKS 



BRAZIL 



125 



tivity, and that Ezra restored them all 
again by Divine revelation." The truth of 
the tradition is very generally denied by 
biblical scholars, who attribute its origin 
to the fact that Ezra collected together the 
copies of the law, expurgated them of the 
errors which had crept into them during 
the captivity, and arranged a new and cor- 
rect edition. But the truth or falsity of 
the legend does not affect the Masonic sym- 
bolism. The Book of the Law is the will 
of God, which, lost to us in our darkness, 
must be recovered as precedent to our 
learning what is TRUTH. As captives to 
error, truth is lost to us ; when freedom is 
restored, the first reward will be its dis- 
covery. 

Books, Anti-Masonic. See Anti- 
Masonic Books. 

Border, Tesselated. See Tessel- 
ated Border. 

Bourn. A limit or boundary ; a word 
familiar to the Mason in the Monitorial 
Instructions of the Fellow Craft's degree, 
where he is directed to remember that we 
are travelling upon the level of time to that 
undiscovered country from whose bourn no 
traveller returns; and to the reader of 
Shakespeare, from whom the expression is 
borrowed, in the beautiful soliloquy of 
Hamlet : 

" Who would fardels bear, 
To grunt and sweat under a weary life ; 
But that the dread of something after death — 
The undiscovered country, from whose bourn 
No traveller returns — puzzles the will." 

Act III., Scene 1. 

Box-Master. In the Lodges of Scot- 
land the Treasurer was formerly sometimes 
so called. Thus, in the minutes of the 
Lodge of Journeymen of Edinburgh, it was 
resolved, in 1726, that the Warden be in- 
structed " to uplift and receive for the use 
of the society all such sums of money 
which are due and indebted to them or 
their former Box-masters or predecessors 
in office." 

Boys' School. The Royal Masonic 
Institution for Boys is a charity of the 
Masons of England. It was founded in 
the year 1798, for clothing and educating 
the sons of indigent and deceased brethren, 
according to the situation in life they are 
most probably destined to occupy, and in- 
culcating such religious instruction as may 
be conformable to the tenets of their pa- 
rents, and ultimately apprenticing them to 
suitable trades. It is still existing in a 
flourishing condition. Similar schools 
have been established by the Masons of 
France and Germany. 

Brahmanism. The religious system 
practised by the Hindus. It presents a pro- 
found and spiritual philosophy, strangely 



blended with the basest superstitions. The 
Vedas are the Brahmanical Book of the 
Law, although the older hymns springing 
out of the primitive Aryan religion have 
a date far anterior to that of comparatively 
modern Brahmanism. The " Laws of 
Menu" are really the text-book of Brah- 
manism ; yet in the Vedic hymns we find 
the expression of that religious thought 
that has been adopted by the Brahmans 
and the rest of the modern Hindus. The 
learned Brahmans have an esoteric faith, 
in which they recognize and adore one 
God, without form or quality, eternal, un- 
changeable, and occupying all space ; but 
confining this hidden doctrine to their in- 
terior schools, they teach, for the multitude, 
an open or esoteric worship, in which the 
incomprehensible attributes of the supreme 
and purely spiritual God are invested with 
sensible and even human forms. In the 
Vedic hymns all the powers of nature are 
personified, and become the objects of wor- 
ship, thus leading to an apparent, polythe- 
ism. But, as Mr. J. F. Clarke ( Ten Great 
Religions, p. 90,) remarks, "behind this 
incipient polytheism lurks the original 
monotheism ; for each of these gods, in 
turn, becomes the Supreme Being." And 
Max Muller says, [Chips, i. 2,) that "it 
would be easy to find in the numerous 
hymns of the Veda passages in which 
almost every important deity is repre- 
sented as supreme and absolute." This 
most ancient religion — believed in by one- 
seventh of the world's population, that 
fountain from which has flowed so much 
of the stream of modern religious thought, 
abounding in mystical ceremonies and 
ritual prescriptions, worshipping, as the 
Lord or all, "the source of golden light," 
having its ineffable name, its solemn 
methods of initiation, and its symbolic rites 
— is well worth the serious study of the 
Masonic scholar, because in it he will find 
much that will be suggestive to him in the 
investigations of the dogmas of his Order. 

Brazen Serpent. See Serpent and 
Cross. 

Brazen Serpent, Knight of the. 
See Knight of the Brazen Serpent. 

Brazil. The first organized Masonic 
authority at Brazil, the Grande Oriente do 
Brazil, was established in Rio de Janeiro, 
in the year 1821, by the division of one 
Lodge into three. 

The Emperor, Dom Pedro I., was soon 
after initiated in one of these Lodges, and 
immediately proclaimed Grand Master; but 
finding that the Lodges of that period were 
nothing else but political clubs, he ordered 
them to be closed in the following year, 
1822. After his abdication in 1831, Ma- 
sonic meetings again took place, and a new 



126 



BREAD 



BREASTPLATE 



authority, under the title of " Grande Ori- 
ente Brazileiro," was established. 

Some of the old members of the "Grande 
Oriente do Brazil " met in November of the 
same year and reorganized that body; so 
that two supreme authorities of the French 
Rite existed in Brazil. 

In 1832, the Visconde de Jequitinhonha, 
having received the necessary powers from 
the Supreme Council of Belgium, estab- 
lished a Supreme Council of the Ancient 
and Accepted Rite; making thus a third 
contending body, to which was soon added 
a fourth and fifth, by the illegal organiza- 
tions of the Supreme Councils of their own, 
by the contending Grand Orientes. In 
1835, disturbances broke out in the legiti- 
mate Supreme Council, some of its Lodges 
having proclaimed the Grand Master of the 
Grand Orient of Brazil their Grand Com- 
mander, and thus formed another Supreme 
Council. In 1842, new seeds of dissension 
were planted by the combination of this 
revolutionary faction with the Grande Ori- 
ente Brazileiro, which body then abandoned 
the French Rite, and the two formed a new 
Council, which proclaimed itself the only 
legitimate authority of the Scotch Rite in 
Brazil. But it would be useless as well as 
painful, to continue the record of these dis- 
sensions, which like a black cloud darkened 
for years the Masonic sky of Brazil. 

Things are now in a better condition, and 
Freemasonry in Brazil is united under the 
one head of the Grand Orient and Su- 
preme Council. 

Bread, Consecrated. Consecrated 
bread and wine, that is to say, bread and 
wine used not simply for food, but made 
sacred by the purpose of symbolizing a 
bond of brotherhood, and the eating and 
drinking of which are sometimes called 
the "Communion of the Brethren," is 
found in some of the higher degrees, such 
as the Order of High Priesthood in the 
American Rite, and the Rose Croix of the 
French and Scottish Rites. 

It was in ancient times a custom reli- 
giously observed, that those who sacrificed 
to the gods should unite in partaking of a 
part of the food that had been offered. 
And in the Jewish church it was strictly 
commanded that the sacrificers should " eat 
before the Lord," and unite in a feast of 
joy on the occasion of their offerings. By 
this common partaking of that which had 
been consecrated to a sacred purpose, those 
who partook of the feast seemed to give an 
evidence and attestation of the sincerity with 
which they made the offering; while the 
feast itself was, as it were, the renewal of the 
covenant of friendship between the parties. 

Breadth of the JLodge. See Form 
of the Lodge, 



Breast. In one of the Old Lectures, 
quoted by Dr. Oliver, it is said, " A Ma- 
son's breast should be a safe and sacred re- 
pository for all your just and lawful secrets. 
A brother's secrets, delivered to me as such, 
I would keep as my own ; as to betray that 
trust might be doing him the greatest in- 
jury he could sustain in this mortal life ; 
nay, it would be like the villany of an as- 
sassin who lurks in darkness to stab his ad- 
versary when unarmed and least prepared 
to meet an enemy." 

It is true, that the secrets of a Mason, 
confided as such, should be as inviolate in 
the breast of him who has received them 
as they were in his own before they were 
confided. But it would be wrong to con- 
clude that in this a Mason is placed in a 
position different from that which is occu- 
pied by every honorable man. No man of 
honor is permitted to reveal a secret which 
he has received under the pledge of secrecy. 
But it is as false as it is absurd, to charge 
that either the man of honor or the Mason 
is bound by any such obligation to protect 
the criminal from the vindication of the 
law. It must be left to every man to de- 
termine by his own conscience whether he 
is at liberty to betray a knowledge of facts 
with which he could not have become ac- 
quainted except under some such pledge. 
No court of law would attempt to extort a 
communication of facts made known by a 
penitent to His confessor or a client to his 
lawyer; for such a communication would 
make the person communicating it infa- 
mous. In this case, Masonry supplies no 
other rule than that which is found in the 
acknowledged codes of Moral Ethics. 

Breastplate. Called in Hebrew 
Jtt'n, chosen, or flDK'D |K>n, chosen mish- 
pet, the breastplate of judgment, because 
through it the high priest received divine 
responses, and uttered his decisions on all 
matters relating to the good of the com- 
monwealth. It was a piece of embroidered 
cloth of gold, purple, scarlet, and fine 
white, twined linen. It was a span, or 
about nine inches square, when doubled, 
and made thus strong to hold the precious 
stones that were set in it. It had a gold 
ring at each corner, to the uppermost of 
which were attached golden chains, by 
which it was fastened to the shoulder-pieces 
of the ephod ; while from the two lowermost 
went two ribbons of blue, by which it was 
attached to the girdle of the ephod, and 
thus held secure in its place. In the breast- 
plate were set twelve precious jewels, on each 
of which was engraved the name of one of 
the twelve tribes. The stones were arranged 
in four rows, three stones in each row. As to 
the order of arrangement and the names of 
the stones, there has been some difference 



BREASTPLATE 



BREASTPLATE 



127 



among the authorities. The authorized 
version of the Bible gives them in this 
order : Sardius, topaz, carbuncle, emerald, 
sapphire, diamond, ligure, agate, ame- 
thyst, beryl, onyx, jasper. This is the pat- 
tern generally followed in the construction 
of Masonic breastplates, but modern re- 
searches into the true meaning ofthe Hebrew 
names of the stones have shown its inac- 
curacy. Especially must the diamond be 
rejected, as no engraver could have cut a 
name on this impenetrable gem, to say noth- 
ing of the pecuniary value of a diamond 
of a size to match the rest of the stones. 
Josephus [Ant. III., vii.,) gives the stones 
in the following order: Sardonyx, topaz, 
emerald ; carbuncle, jasper, sapphire ; 
ligure, amethyst, agate ; chrysolite, onyx, 
beryl. Kalisch, in his Commentary on Ex- 
odus, gives a still different order: Corne- 
lian, (or sardius,) topaz, smaragdus; car- 
buncle, sapphire, emerald; ligure, agate, 
amethyst; chrysolite, onyx, jasper.- But 
perhaps the Vulgate translation is to be 
preferred as an authority, because it was 
made in the fifth century, at a time when 
the old Hebrew names of the precious 
stones were better understood than now. 
The order given in that version is shown 
in the following diagram : 



Emeeald. 


Topaz. 


Saedius. 


Jaspee. 


Sapphtee. 


CaEBUNCLE. 


Amethyst. 


Agate. 


Ligtjee. 


Beeyl. 


Onyx. 


Cheysolite. 



A description of each of these stones, 
with its symbolic signification, will be 
found under the appropriate head. 

On the stones were engraved the names 
of the twelve tribes, one on each stone. 
The order in which they were placed, ac- 
cording to the Jewish Targums, was as 
follows, having a reference to the respective 
ages of the twelve sons of Jacob : 



Levi. 

1 


Simeon. 


Beuben. 


Zebultjn. 


ISSACHAE. 


JlJDAH. 


Gad. 


Naphtali. 


Dan. 


Benjamin. 
i 


Joseph. 


Ashee. 



The differences made by different w r riters 
in the order of the names of the stones 
arises only from their respective transla- 
tions of the Hebrew words. These original 
names are detailed in Exodus, (xxviii.,) 
and admit of no doubt, whatever doubt 
there may be as to the gems which they 
were intended to represent. These Hebrew 
names are as follows : 



* 

Baeeket. 


mtDS 

PlTDAH. 


DTK 
Odem. 


dSit 

Yahalom. 


Saphie. 


1* 

!Nopech. 


* i 

ACHLAMAH. 


"DP 

Shebo. 


Leshem. 


Yashpah. 


Shoham. 


* 

Taeshish. 



The breastplate which was used in the 
first Temple does not appear to have been 
returned after the Captivity, for it is not 
mentioned in the list of articles sent back 
by Cyrus. The stones, on account of their 
great beauty and value, w T ere most proba- 
bly removed from their original arrange- 
ment and reset in various ornaments by 
their captors. A new one was made for 
the services of the second Temple, which, 
according to Josephus, w 7 hen worn by the 
high priest, shot forth brilliant rays of 
fire that manifested the immediate presence 
of Jehovah. But he adds that two hun- 
dred years before his time this miraculous 
power had become extinct in consequence 
of the impiety of the nation. It w 7 as sub- 
sequently carried to Rome together with 
the other spoils of the Temple. Of the 
subsequent fate of these treasures, and 
among them the breastplate, there are two 
accounts : one, that they were conveyed to 
Carthage by Genseric after his sack of 
Rome, and that the ship containing them 
was lost on the voyage ; the other, and, as 
King thinks, [Ant. Gems, 137,) the more 
probable one, that they had been trans- 
ferred long before that time to Byzantium, 
and deposited by Justinian in the treasury 
of St, Sophia. 

The breastplate is worn in American 
Chapters of the Royal Arch by the High 
Priest as an essential part of his official 



128 



BREAST 



BRIDGE 



vestments. The symbolic reference of it, 
as given by Webb, is that it is to teach him 
always to bear in mind his responsibility 
to the laws and ordinances of the Institu- 
tion, and that the honor and interests of 
his Chapter should be always near his 
heart. This does not materially differ from 
the ancient symbolism, for one of the names 
given to the Jewish breastplate was the 
"memorial," because it was designed to 
remind the high priest how dear the tribes 
whose names it bore should be to his heart. 

The breastplate does not appear to have 
been original with or peculiar to the Jew- 
ish ritual. The idea was, most probably, 
derived from the Egyptians. Diodorus 
Siculus says, (1. i., c. 75,) that among them 
the chief judge bore about his neck a chain 
of gold, from which hung a figure or image, 
(fadiov,) composed of precious stones, which 
was called Truth, and the legal proceed- 
ings only commenced when the chief judge 
had assumed this image. JElian (lib. 34) 
confirms this account by saying that the 
image was engraved on sapphire, and hung 
about the neck of the chief judge with a 
golden chain. Peter du Val says that he 
saw a mummy at Cairo, round the neck of 
which was a chain, to which a golden plate 
was suspended, on which the image of a bird 
was engraved. See TJrim and Thummim. 

Breast, The Faithful. One of the 
three precious jewels of a Fellow Craft. It 
symbolically teaches the initiate that the 
lessons which he has received from the in- 
structive tongue of the Master are not to 
be listened to and lost, but carefully treas- 
ured in his heart, and that the precepts of 
the Order constitute a covenant which he 
is faithfully to observe. 

Breast to Breast. See Five Points 
of Fellowship. 

Brethren. This word, being the 
plural of Brother in the solemn style, is 
more generally used in Masonic language, 
instead of the common plural, Brothers. 
Thus, Masons always speak of " The Breth- 
ren of the Lodge," and not of " The Broth- 
ers of the Lodge." 

Brethren of the Bridge. See 
Bridge Builders of the Middle Ages. 

Brethren of the Mystic Tie. 
The term by which Masons distinguish 
themselves as the members of a confra- 
ternity or brotherhood united by a mysti- 
cal bond. See Mystic Tie. 

Bridge Builders of the Middle 
Ages. Before speaking of the Pontifices, 
or the "Fraternity of Bridge Builders," 
whose history is closely connected with 
that of the Freemasons of the Middle 
Ages, it will be as well to say something 
of the word which they assumed as the 
title of their brotherhood. 



The Latin word pontif ex, with its equiva- 
lent English pontiff, literally signifies, " the 
builder of a bridge," frompons, "abridge," 
and facere, " to make." But this sense, 
which it must have originally possessed, it 
seems very speedily to have lost, and we, 
as well as the Romans, only recognize pon- 
tifex or pontiff as significant of a sacerdotal 
character. 

Of all the colleges of priests in ancient 
Rome, the most illustrious was that of the 
Pontiffs. The College of Pontiffs was 
established by Numa, and originally con- 
sisted of five, but was afterwards increased 
to sixteen. The whole religious system of the 
Romans, the management of all the sacred 
rites, and the government of the priest- 
hood, was under the control and direction 
of the College of Pontiffs, of which the Ponti* 
fex Maximus, or High Priest, was the pre- 
siding officer and the organ through which 
its decrees were communicated to the peo- 
ple. Hence, when the Papal Church estab- 
lished its seat at the city of Rome, its 
Bishop assumed the designation of Pontifex 
Maximus as one of his titles, and Pontiff 
and Pope are now considered equivalent 
terms. 

The question naturally arises as to what 
connection there was between religious 
rites and the building of bridges, and why 
a Roman priest bore the name which liter- 
ally denoted a bridge builder. Etymolo- 
gists have in vain sought to solve the prob- 
lem, and, after all their speculation, fail 
to satisfy us. One of the most tenable 
theories is that of Schmitz, who thinks the 
Pontifices were so called because they super- 
intended the sacrifices on a bridge, allud- 
ing to the Argean sacrifices on the Sublician 
bridge. But Varro gives a more probable 
explanation when he tells us that the Sub- 
lician bridge was built by the Pontifices ; 
and that it was deemed, from its historic 
association, of so sacred a character, that no 
repairs could be made on it without a pre- 
vious sacrifice, which was to be conducted 
by the Chief Pontiff in person. The true 
etymology is, however, undoubtedly lost; 
yet it may be interesting, as well as sugges- 
tive, to know that in old Rome there was, 
even in a mere title, supposing that it was 
nothing more, some sort of connection 
between the art or practice of bridge 
building and the mysterious sacerdotal rites 
established by Numa, a connection which 
was subsequently again developed in the 
Masonic association which is the subject of 
the present article. Whatever may have 
been this connection in pagan Rome, we 
find, after the establishment of Christianity 
and in the Middle Ages, a secret Fraternity 
organized, as a branch of the Travelling 
Freemasons of that period, whose members 



BRIDGE 



BRIDGE 



129 



were exclusively devoted to the building of 
bridges, and who were known as Pontifices, 
or " Bridge Builders," and styled by the 
French les Freres Pontifes, or Pontifical 
Brethren, and by the Germans Brucken- 
bruder, or " Brethren of the Bridge." It is 
of this Fraternity that, because of their as- 
sociation in history with the early corpora- 
tions of Freemasons, it is proposed to give a 
brief sketch. 

In the eleventh and twelfth centuries, 
the methods of intercommunication be- 
tween different countries were neither safe 
nor convenient. Travellers could not avail 
themselves of the comforts of either mac- 
adamized roads or railways. Stage-coaches 
w T ere unknown. He who was compelled 
by the calls of business to leave his home, 
trudged as a pedestrian wearily on foot, or as 
an equestrian, if his means permitted that 
mode of journeying ; made his solitary ride 
through badly-constructed roads, where he 
frequently became the victim of robbers, 
who took his life as well as his purse, or 
submitted to the scarcely less heavy exac- 
tions of some lawless Baron, who claimed 
it as his high prerogative to levy a tax on 
every wayfarer who passed through his do- 
mains. Inns were infrequent, incommodi- 
ous, and expensive, and the weary traveller 
could hardly have appreciated Shenstone's 
declaration, that 

" Whoe'er has travelled life's dull round, 
Where'er his stages may have been, 
May sigh to think he still has found 
His warmest welcome at an inn." 

But one of the greatest embarrassments 
to which the traveller in this olden time 
was exposed occurred when there was a 
necessity to cross a stream of water. The 
noble bridges of the ancient Greeks and 
Romans had been destroyed by time or 
war, and the intellectual debasement of the 
dark ages had prevented their renewal. 
Hence, when refinement and learning began 
to awaken from that long sleep which fol- 
lowed the invasion of the Goths and Van- 
dals and the decline and fall of the Roman 
Empire, the bridgeless rivers could only be 
crossed by swimming through the rapid 
current, or by fording the shallow places. 

The earliest improvement towards a re- 
moval of these difficulties consisted in the 
adoption of rafts or boats, and gilds or 
corporations of raftsmen and boatmen, 
under the names of Linuncularii, Lintrarii, 
and Utricularii, were formed to transport 
travellers and merchandise across rivers. 
But the times were lawless, and these water- 
men oftener plundered than assisted their 
patrons. Benevolent persons, therefore, 
saw the necessity of erecting hostelries on 
the banks of the rivers at frequented places, 
R 9 



and of constructing bridges for the trans- 
portation of travellers and their goods. 

All the architectural labors of the period 
were, as is well known, intrusted to the 
gilds or corporations of builders who, un- 
der the designation of " Travelling Freema- 
sons," passed from country to country, and, 
patronized by the Church, erected those mag- 
nificent cathedrals, monasteries, and other 
public edifices, many of which have long 
since crumbled to dust, but a few of which 
still remain to attest the wondrous ability 
of these operative brethren. Alone skilled 
in the science of architecture, from them 
alone could be derived workmen capable 
of constructing safe and enduring bridges. 

Accordingly, a portion of these " Freema- 
sons," withdrawing from the general body, 
united, under the patronage of the Church, 
into a distinct corporation of Freres Pontifes, 
or Bridge Builders. The name which they 
received in Germany was that of Bruchen- 
bruder, or Brethren of the Bridge. 

A legend of the Church attributes their 
foundation to Saint Benezet, who accord- 
ingly became the patron of the Order, as 
Saint John was of the Freemasons proper. 
Saint Benezet was a shepherd of Avilar, in 
France, who was born in the year 1165. 
"He kept his mother's sheep in the 
country," says Butler, the historian of the 
saints, " being devoted to the practices of 
piety beyond his age; when moved by 
charity to save the lives of many poor per- 
sons, who were frequently drowned in 
crossing the Rhone, and, being inspired by 
God, he undertook to build a bridge over 
that rapid river at Avignon. He obtained 
the approbation of the Bishop, proved his 
mission by miracles, and began the work 
in 1177, which he directed during seven 
years. He died when the difficulty of the 
undertaking was over, in 1184. His body 
was buried upon the bridge itself, which 
was not completely finished till four years 
after his decease, the structure whereof was 
attended with miracles from the first laying 
of the foundations till it was completed, in 
1188." 

Divesting this account, which Butler has 
drawn from the Acta Sanctorum of the Bol- 
landists, of the miraculous, the improba- 
ble, and the legendary, the naked fact re- 
mains that Benezet was engaged, as the 
principal conductor of the work, in the 
construction of the magnificent bridge at 
Avignon, with its eighteen arches. As 
this is the most ancient of the bridges of 
Europe built after the commencement of 
the restoration of learning, it is most prob- 
able that he was, as he is claimed to have 
been, the founder of that Masonic corpora- 
tion of builders who, under the name of 
I Brethren of the Bridge, assisted him in the 



130 



BRIDGE 



BROACHED 



undertaking, and who, on the completion 
of their task, were engaged in other parts 
of France, of Italy, and of Germany, in 
similar labors. 

After the death of Saint Benezet, he 
was succeeded by Johannes Benedictus, to 
whom, as " Prior of the Bridge," and to his 
brethren, a charter was granted in 1187, by 
which they obtained a chapel and cemetery, 
with a chaplain. 

In 1185, one year after the death of Saint 
Benezet, the Brethren of the Bridge com- 
menced the construction of the Bridge of 
Saint Esprit, over the Rhone at Lyons. 
The completion of this work greatly ex- 
tended the reputation of the Bridge Build- 
ers, and in 1189 they received a charter 
from Pope Clement III. The city of Avig- 
non continued to be their headquarters, but 
they gradually entered into Italy, Spain, 
Germany, Sweden, and Denmark. The 
Swedish chronicles mention one Benedict, 
between the years 1178 and 1191, who was 
a Bishop and bridge builder at Skara, in 
that kingdom. Could he have been the 
successor, already mentioned, of Benezet, 
who had removed from Avignon to Sweden ? 
As late as 1590 we find the Order existing 
at Lucca, in Italy, where, in 1562, John de 
Medicis exercised the functions of its chief 
under the title of Magister, or Master. How 
the Order became finally extinct is not 
known ; but after its dissolution much of 
the property which it had accumulated 
passed into the hands of the Knights Hos- 
pitallers or Knights of Malta. 

The gild or corporation of Bridge Build- 
ers, like the corporation of Travelling Free- 
masons, from which it was an offshoot, was 
a religious institution, but admitted laymen 
into the society. In other words, the work- 
men, or the great body of the gild, were 
of course secular, but the patrons were dig- 
nitaries of the Church. When by the mul- 
tiplication of bridges the necessity of their 
employment became less urgent, and when 
the numbers of the workmen were greatly 
increased, the patronage of the Church was 
withdrawn, and the association was dis- 
solved, or soon after fell into decay; its 
members, probably, for the most part, re- 
uniting with the corporations of Masons 
from whom they had originally been de- 
rived. Nothing has remained in modern 
Masonry to preserve the memory of the 
former connection of the Order with the 
bridge builders of the Middle Ages, except 
the ceremony of opening a bridge, which 
is to be found in the rituals of the last cen- 
tury ; but even this has now almost become 
obsolete. 

Lenning, who has appropriated a brief 
article in his Encyclopadie der Freimaurerei 
to the Briickenbruder, or Brethren of the 



Bridge, incorrectly calls them an Order of 
Knights. They took, he says, vows of celi- 
bacy and poverty, and also 'to protect trav- 
ellers, to attend upon the sick, and to build 
bridges, roads, and hospitals. Several of 
the inventors of high degrees have, he 
thinks, sought to revive the Order in some 
of the degrees which they have established, 
and especially in the Knights of the Sword, 
which appears in the Ancient and Accepted 
Rite as the fifteenth degree, or Knights of 
the East; but I can find no resemblance 
except that in the Knights of the Sword 
there is in the ritual a reference to a river 
and a bridge. I am more inclined to be- 
lieve that the nineteenth degree of the 
same Rite, or Grand Pontiff, was once con- 
nected with the Order we have been con- 
sidering; and that, while the primitive 
ritual has been lost or changed so as to 
leave no vestige of a relationship between 
the two, the name which is still retained 
may have been derived from the Frlres 
Pontifes of the twelfth century. 

This, however, is mere conjecture, with- 
out any means of proof. All that we do 
positively know is, that the bridge builders 
of the Middle Ages were a Masonic associa- 
tion, and as such are entitled to a place in 
all Masonic histories. 

Brief. The diploma or certificate in 
some of the high degrees is so called. 

Bright. A Mason is said to be " bright " 
who is well acquainted with the ritual, the 
forms of opening and closing and the cer- 
emonies of initiation. This expression 
does not, however, in its technical sense, 
appear to include the superior knowledge 
of the history and science of the Institu- 
tion, and many bright Masons are, there- 
fore, not necessarily learned Masons ; and, 
on the contrary, some learned Masons are 
not well versed in the exact phraseology 
of the ritual. The one knowledge depends 
on a retentive memory, the other is de- 
rived from deep research. It is scarcely 
necessary to say which of the two kinds of 
knowledge is the more valuable. The Ma- 
son whose acquaintance with the Institu- 
tion is confined to what he learns from its 
esoteric ritual will have but a limited idea 
of its science and philosophy. And yet 
a knowledge of the ritual as the founda- 
tion of higher knowledge is essential. 

Broached Thurnel. In the An- 
dersonian lectures of the early part of the 
eighteenth century the Immovable Jewels 
of the Lodge are said to be "the Tarsel 
Board, Rough Ashlar, and Broached Thur- 
nel ; " and in describing their uses it is 
taught that " the Rough Ashlar is for the 
Fellow Crafts to try their jewels on, and the 
Broached Thurnel for the Entered Appren- 
tices to learn to work upon." Much difficulty 



BROKEN 



BROTHERLY 



131 




has been met with in discovering what the 
Broached Thurnel really was. Dr. Oliver, 
most probably deceived by the use to which 
it was assigned, says {Diet. Symb. Mas.) 
that it was subsequently called the Rough 
Ashlar. This is evidently incorrect, be- 
cause a distinction is made in the original 
lecture between it and the Rough Ashlar, 
the former being for the Apprentices and 
the latter for the Fellow Crafts. Krause 
{Kunsturhunden, i. 73,) has, by what au- 
thority I know not, translated it by Dreh- 
banh, which means a turning-lathe, an 
implement not used by Operative Masons. 
Now what is the real meaning of the word? 
If we inspect an old trac- 
ing board of the Appren- 
tice's degree of the date 
when th e Broached Thur- 
nel was in use, we shall 
find depicted on it three 
symbols, two of which 
will at once be recognized 
as the Tarsel, or Trestle 
Board, and the Rough 
Ashlar, just as we have 
them at the present day ; while the third 
symbol will be that depicted in the margin, 
namely, a cubical stone with a pyramidal 
apex. This is the Broached Thurnel. It 
is the symbol which is still to be found, 
with precisely the same form, in all French 
tracing boards, under the name of the 
pierre cubique, or cubical stone, and which 
has been replaced in English and Ameri- 
can tracing boards and rituals by the Per- 
fect Ashlar. For the derivation of the 
words, we must go to old and now almost 
obsolete terms of architecture. On inspec- 
tion, it will at once be seen that the Broached 
Thurnel has the form of a little square 
turret with a spire springing from it. Now, 
broach, or broche, says Parker, ( Gloss, of 
Terms in Architect, p. 97,) is "an old Eng- 
lish term for a spire, still in use in some 
parts of the country, as in Leicestershire, 
where it is said to denote a spire springing 
from the tower without any intervening 
parapet. Thurnel is. from the old French 
tournette, a turret or little tower. The 
Broached Thurnel, then, was the Spired 
Turret. It was a model on which appren- 
tices might learn the principles of their 
art, because it presented to them, in its 
various outlines, the forms of the square and 
the triangle, the cube and the pyramid." 

Broken Column. Among the He- 
brews, columns, or pillars, were used meta- 
phorically to signify princes or nobles, as 
if they were the pillars of a state. Thus, 
in Psalm xi. 3, the passage, reading in our 
translation, "If the foundations be de- 
stroyed, what can the righteous do?" is, in 
the original, " when the columns are over- 



thrown," i. e. when the firm supporters of 
what is right and good have perished. So 
the passage in Isaiah xix. 10 should read : 
"her (Egypt's) columns are broken down," 
that is, the nobles of her state. In Free- 
masonry, the broken column is, as Master 
Masons well know, the emblem of the fall 
of one of the chief supporters of the Craft. 
The use of the column or pillar as a mon- 
ument erected over a tomb was a very an- 
cient custom, and was a very significant 
symbol of the character and spirit of the 
person interred. See Monument. 

Brother. The term which Freema- 
sons apply to each other. Freemasons are 
brethren, not only by common participa- 
tion of the human nature, but as professing 
the same faith ; as being jointly epgaged in 
the same labors, and as being united by a 
mutual covenant or tie, whence they are 
also emphatically called " Brethren of the 
Mystic Tie." See Companion. 

Brotherhood. When our Saviour 
designated his disciples as his brethren, he 
implied that there was a close bond of union 
existing between them, which idea was 
subsequently carried out by St. Peter in 
his direction to "love the brotherhood." 
Hence the early Christians designated 
themselves as a brotherhood, a relation- 
ship unknown to the Gentile religions; 
and the ecclesiastical and other confrater- 
nities of the Middle Ages assumed the 
same title to designate any association of 
men engaged in the same common object, 
governed by the same rules, and united by 
an identical interest. The association or 
fraternity of Freemasons is, in this sense, 
called a brotherhood. 

Brotherly Kiss. See Kiss, Fraternal. 

Brotherly liOve. At a very early 
period in the course of his initiation, 
a candidate for the mysteries of Free- 
masonry is informed that the great tenets 
of the Order are Brotherly Love, Re- 
lief, and Truth. These virtues are illus- 
trated, and their practice recommended to 
the aspirant, at every step of his progress ; 
and the instruction, though continually va- 
ried in its mode, is so constantly repeated, 
as infallibly to impress upon his mind 
their absolute necessity in the constitution 
of a good Mason. 

Brotherly Love might very well be 
supposed to be an ingredient in the organ- 
ization of a society so peculiarly consti- 
tuted as that of Freemasonry. But the 
brotherly love which we inculcate is not a 
mere abstraction, nor is its character left 
to any general and careless understanding 
of the candidate, who might be disposed to 
give much or little of it to his brethren, 
according to the peculiar constitution of 
his own mind, or the extent of his own 



132 



BROTHERS 



BRUCE 



generous or selfish feelings. It is, on the 
contrary, closely defined ; its object plain- 
ly denoted ; and the very mode and manner 
of its practice detailed in words, and il- 
lustrated by symbols, so as to give neither 
cause for error nor apology for indiffer- 
ence. 

Every Mason is acquainted with the Five 
Points of Fellowship — he knows their 
symbolic meaning — he can never forget 
the interesting incidents that accompanied 
their explanation; and while he has this 
knowledge, and retains this remembrance, 
he can be at no loss to understand what are 
his duties, and what must be his conduct, 
in relation to the principle of Brotherly 
Love. See Five Points of Fellowship and 
Tenets of Freemasons. 

Brothers of the Rosy Cross. See 
Rosicrucians. 

Browne, John. In 1798 John 
Browne published, in London, a work en- 
titled "The Master Key through all the 
Degrees of a Freemason's Lodge, to which 
is added, Eulogiums and Illustrations upon 
Freemasonry." In 1802, he published a 
second edition under the title of " Browne's 
Masonic Master Key through the three 
degrees, by way of polyglot. Under the 
sanction of the Craft in general, contain- 
ing the exact mode of working, initiation, 
passing and raising to the sublime degree 
of a Master. Also, the several duties of 
the Master, officers, and brethren while in 
the Lodge, with every requisite to render 
the accomplished Mason an explanation of 
all the hieroglyphics. The whole inter- 
spersed with illustrations on Theology, 
Astronomy, Architecture, Arts, Sciences, 
&c, many of which are by the editor." 
Browne had been, he says, the Past Master 
of six Lodges, and wrote his work not as 
an offensive exposition, but as a means of 
giving Masons a knowledge of the ritual. 
It is considered to be a very complete rep- 
resentation of the Prestonian lectures, and 
as such was incorporated by Krause in his 
" drei altesten Kunsturkunden." The work 
is printed in a very complicated cipher, the 
key to which, and without which the book 
is Wholly unintelligible, was, by way of 
caution, delivered only personally, and to 
none but those who had reached the third 
degree. The explanation of this " mystical 
key," as Browne calls it, is as follows. The 
word Browne supplies the vowels, thus, 

browne , x1 . , . , 

- — ; , and these six vowels in turn 

a e i o u y ' 

.., ■_ aeiouy T . 

represent six letters, thus, -, -, . Ini- 

r ' k c o 1 n u 

tial capitals are of no value, and supernume- 
rary letters are often inserted. The words are 
kept separate, but the letters of one word 
are often divided between two or three. 



Much therefore is left to the shrewdness of 
the decipherer. The initial sentence of 
the work may be adduced as a specimen. 
TJbs Rplrbsrt wbss ostm ronwprn Pongth 
Mrlwdgr, which is thus deciphered : Please 
to assist me in opening the Lodge. The work 
is now exceedingly rare. 

Bm. See Vielle.Bru, Bite of. 

Bruce, Robert. The introduction 
of Freemasonry into Scotland has been at- 
tributed by some writers to Robert, King 
of Scotland, commonly called Robert Bruce, 
who is said to have established in 1314 the 
Order of Herodem, for the reception of 
those Knights Templars who had taken 
refuge in his dominions from the persecu- 
tions of the pope and the king of France. 
Thory (Act. Lat., i. 6,) copies the following 
from a manuscript in the library of the 
Mother Lodge of the Philosophical Rite : 

"Robert Bruce, King of Scotland, under 
the name of Robert Bruce, created, on the 
24th June, 1314, after the battle of Ban- 
nockburn ? the Order of St. Andrew of the 
Thistle, to which has been since united 
that of Herodem, for the sake of the Scotch 
Masons, who composed a part of the thirty 
thousand men with whom he had conquered 
an army of a hundred thousand English- 
men. He reserved, in perpetuity, to him- 
self and his successors, the title of Grand 
Master. He founded the Royal Grand 
Lodge of the Order of Herodem at Kil- 
winning, and died, crowned with glory and 
honor, the 9th of July, 1329." 

Dr. Oliver, (Landm., ii. 13,) referring 
to the abolition of the Templar Order in 
England, when the Knights were compelled 
to enter the Preceptories of the Knights 
of St. John, as dependants, says : 

" In Scotland, Edward, who had overrun 
the country at the time, endeavored to pur- 
sue the same course ; but, on summoning 
the Knights to appear, only two, Walter 
de Clifton, the Grand Preceptor, and an- 
other, came forward. On their examina- 
tion, they confessed that all the rest had 
fled ; and as Bruce was advancing with his 
army to meet Edward r nothing further was 
done. The Templars, being debarred from 
taking refuge either in England or Ireland, 
had no alternative but to join Bruce, and 
give their active support to his cause. 
Thus, after the battle of Bannockburn, 
in 1314, Bruce granted a charter of lands 
to Walter de Clifton, as Grand Master of 
the Templars, for the assistance which they 
rendered on that occasion. Hence the 
Royal Order of H. R. D. M. was frequenly 
practised under the name of Templary." 

Lawrie, or the author of Lawrie's Book, 
who is excellent authority for Scottish Ma- 
sonry, does not appear, however, to give 
any credit to the narrative. Whatever 



BRUN 



BULL 



133 



Bruce may have done for the higher de- 
grees, there is no doubt that Ancient Craft 
Masonry was introduced into Scotland at 
an earlier period. But it cannot be denied 
that Bruce was one of the patrons and en- 
couragers of Scottish Freemasonry. 

Br Am. Abraham Van. A wealthy 
Mason of Hamburg, who died at an ad- 
vanced age in 1768. For many years he 
had been the soul of the Society of True 
and Ancient Eosicrucians, which soon after 
his death was dissolved. 

Brunswick, Congress of. It was 
convoked, in 1775, by Ferdinand, Duke of 
Brunswick. Its object was to effect a fusion 
of the various Bites ; but it terminated its 
labors, after a session of six weeks, without 
success. 

Bnenos Ayres. There is much un- 
certainty of detail in the early history of 
Freemasonrv in the Argentine Republic. 
To Brother" A. G. Goodall, of New York, 
who visited the South American States 
some years ago, are we indebted for the 
most authentic accounts of the introduc- 
tion of Masonry into those countries. He 
says that Lodges were in existence in 
Buenos Ayres about the year 1846, but in 
consequence of the unsettled state of society 
their labors were suspended, and it was not 
until 1853 that the Order commenced a 
permanent career in the Bio de Plata. 
January 19, 1854, Excelsior Lodge was 
established at Buenos Ayres by a War- 
rant of the Grand Lodge of England. It 
worked in the York Bite and in the Eng- 
lish language. Two other Lodges were 
subsequently established by the same au- 
thority, one working in English and one in 
German. In 1856 there was an irregular 
body working in the Ancient and Accepted 
Bite, which claimed the prerogatives of a 
Grand Lodge, but it was never recognized, 
and soon ceased to exist. In September 
13, 1858, a Supreme Council and Grand 
Orient was established by the Supreme 
Council of Paraguay. This body is still in 
active operation under the title of The Su- 
preme Council of the Argentine Republic, 
Orient of Buenos Ayres. In 1801 the Grand 
Lodge of England issued a Warrant for the 
establishment of a Provincial Grand Lodge, 
which is in fraternal alliance with the Su- 
preme Council, and by the consent of the 
latter is authorized to establish symbolic 
Lodges. 

Bull. A monstrous corruption, in the 
American Royal Arch, of the word Bel. 
Up to a recent period, it was combined 
with another corruption, Lun, in the muti- 
lated form of Buh-Lun, under which dis- 
guise the words Bel and On were presented 
to the neophyte. 

Buhle, Johann Gottlieb. Pro- 



fessor of Philosophy in the University of 
GottingeD, who, not being himself a Mason, 
published, in 1804, a work entitled, Ueber 
den TJraprung unci die vornehmsten Schicksale 
des Or dens der Rosenkreuzer und Freimau- 
rer, that is, " On the Origin and the Princi- 
pal Events of the Orders of Rosicrucianism 
and Freemasonry." This work, illogical 
in its arguments, false in many of its state- 
ments, and confused in its arrangement, 
was attacked by Frederick Xicolai in a 
critical review of it in 1806, and is spoken 
of very slightingly even by De Quincey, 
himself no very warm admirer of the Masonic 
Institution, who published, in 1824, in the 
London Magazine, (vol. ix.,) a loose transla- 
tion of it, " abstracted, re-arranged, and 
improved," under the title of Historico- 
critical Inquiry into the Origin of the Ro- 
sicrucians and the Freemasons. Buhle's 
theory was that Freemasonry was invented 
in the year 1629, by John Valentine An- 
drea. Buhle was born at Brunswick in 
1753, became Professor of Philosophy at 
Gottingen in 1787, and, having afterwards 
taught in his native city, died there in 1821. 

Builder. The chief architect of the 
Temple of Solomon is often called "the 
Builder." But the word is also applied 
generally to the Craft ; for every specula- 
tive Mason is as much a builder as was 
his operative predecessor. An American 
writer (F. S. Wood) thus alludes to this 
symbolic idea. " Masons are called moral 
builders. In their rituals, they declare 
that a more noble and glorious purpose 
than squaring stones and hewing timbers 
is theirs, — fitting immortal nature for that 
spiritual building not made with hands, 
eternal in the heavens." And he adds, 
"The builder builds for a century; Masons 
for eternity." In this sense, " the builder" 
is the noblest title that can be bestowed 
upon a Mason. 

Builder, Smitten. See Smitten 
Builder. 

Builders, Corporations of. See 
Stone-Masons of the Middle Ages. 

Bui. Oliver says that this is one of 
the names of God among the ancients. I 
can find no such word in any oriental lan- 
guage. It is really a Masonic mutilation 
of the word Bel. See Buh. 

Bull, Papal. An edict or proclama- 
tion issued from the Apostolic Chancery, 
with the seal and signature of the pope, 
written in Gothic letters and upon coarse 
parchment. It derives its name from the 
leaden seal which is attached to it by a 
cord of hemp or silk, and which in mediae- 
val Latin is called bulla. Several of these 
bulls have from time to time been fulmi- 
nated against Freemasonry and other secret 
societies, subjecting them to the heaviest 



134 



BULLETIN 



BURNING 



ecclesiastical punishments, even to the 
greater excommunication. According to 
these bulls, a Freemason is ipso facto ex- 
communicated by continuing his member- 
ship in the society, and is thus deprived 
of all spiritual privileges while living, 
and the rites of burial when dead. 

Of these bulls, the first was promulgated 
by Clement XII., on the 27th of April, 
1788 ; this was repeated and made perpetual 
by Benedict XIV., on the 18th of May, 
1775. On the 13th of August, 1814, an 
edict continuing these bulls was issued by 
the Cardinal Gonsalvi, Secretary of State of 
Pius VII. ; and lastly, similar denunciatory 
edicts have within recent years been uttered 
by Pius IX. Notwithstanding these reiter- 
ated denunciations and attempts at Papal 
suppression, the Mason may say of his 
Order as Galileo said of the earth, h pur si 
muove. 

Bulletin. The name given by the 
Grand Orient of France to the monthly 
publication which contains the official 
record of its proceedings. A similar work 
is issued by the Supreme Council of the 
Ancient and Accepted Rite for the South- 
ern Jurisdiction of the United States of 
America, and by several other Supreme 
Councils and Grand Orients. 

Bnnyan, John. " The well-known 
author of the Pilgrim' 's Progress" He lived 
in the seventeenth century, and was the 
most celebrated allegorical writer of Eng- 
land. His work entitled Solomon's Temple 
Spiritualized will supply the student of 
Masonic symbolism with many valuable 



Burdens, Bearers of. A class of 
workmen at the Temple mentioned in 2 
Chron. ii. 18, and referred to by Masonic 
writers as the Ish Sabal, which see. 

Burial. The right to be buried with 
the ceremonies of the Order is one that, 
under certain restrictions, belongs to every 
Master Mason. 

None of the ancient Constitutions con- 
tain any law upon* this subject, nor can 
the exact time be now determined when 
funeral processions and a burial service 
were first admitted as regulations of the 
Order. 

The celebrated caricature of a mock pro- 
cession of the " Scald Miserable Masons," 
as it was called, was published in 1742, and 
represented a funeral procession. This 
would seem to imply that Masonic funeral 
processions must have been familiar at that 
time to the people ; for a caricature, how- 
ever distorted, must have an original for 
its foundation. 

The first official notice, however, that we 
have of funeral processions is in Novem- 
ber, 1754. A regulation was then adopted 



which prohibited any Mason from attend- 
ing a funeral or other procession clothed in 
any of the jewels or badges of the Craft, 
except by dispensation of the Grand Mas- 
ter or his deputy. 

There are no further regulations on this 
subject in any of the editions of the Book 
of Constitutions previous to the modern 
code which is now in force in the Grand 
Lodge of England. But Preston gives us 
the rules on this subject, which have now 
been adopted by general consent as the law 
of the Order, in the following words : 

"No Mason can be interred with the 
formalities of the Order unless it be at his 
own special' request communicated to the 
Master of the Lodge of which he died a 
member — foreigners and sojourners ex- 
cepted; nor unless he has been advanced 
to the third degree of Masonry, from which 
restriction there can be no exception. 
Fellow Crafts or Apprentices are not en- 
titled to the funeral obsequies." 

The only restrictions prescribed by Pres- 
ton are, it will be perceived, that the de- 
ceased must have been a Master Mason, 
that he had himself made the request, and 
that he was affiliated, which is implied by 
the expression that he must have made the 
request for burial of the Master of the 
Lodge of which he was a member. Fellow 
Crafts and Entered Apprentices are not 
permitted to join in a funeral procession ; 
and, accordingly, we find that in the form 
of procession laid down by Preston no 
place is assigned to them, in which he has 
been followed by all subsequent monitorial 
writers. 

The regulation of 1754, which requires a 
dispensation from the Grand Master for a 
funeral procession, is not considered of 
force in this country, and accordingly, in 
America, Masons have generally been per- 
mitted to bury their dead without the 
necessity of such dispensation. 

Burning Bush. In the third chap- 
ter of Exodus it is recorded that, while 
Moses was keeping the flock of Jethro on 
Mount Horeb, "the angel of the Lord 
appeared unto him in a flame of fire out 
of the midst of a bush," and there com- 
municated to him for the first time his 
Ineffable Name. This occurrence is com- 
memorated in the " Burning Bush " of the 
Boyal Arch degree. In all the systems of 
antiquity, fire is adopted as a symbol of 
Deity; and the "Burning Bush," or the 
bush filled with fire which did not consume, 
whence came forth the Tetragrammaton, 
the symbol of Divine Light and Truth, is 
considered, in the higher degrees of Ma- 
sonry, like the " Orient " in the lower, as 
the great source of true Masonic light ; 
wherefore Supreme Councils of the 33d 



BURNES 



BY-LAWS 



135 



degree date their balustres, or official doc- 
uments, "near the B/. B.\," or "Burning 
Bush," to intimate that they are, in their 
own Rite, the exclusive source of all Ma- 
sonic instruction. 

Bur ne§, James. A distinguished 
Mason, and formerly Provincial Grand 
Master of Western India. He is the author 
of an interesting work entitled a "Sketch of 
the History of the Knights Templars. By 
James Burnes, LL.D., F.R.S., Knight of the 
Royal Hanoverian Guelphic Order;" pub- 
lished at London, in 1840, in 74 + 60 pages 
in small quarto. 

Burns, Robert. The celebrated 
Scottish poet, of whose poetry William 
Pitt has said " that he could think of none 
since Shakespeare's that had so much the 
appearance of sweetly coming from na- 
ture; " was born at Kirk Alloway, near the 
town of Ayr, on the 25th of January, 1759, 
and died on the 22d of July, 1796. He 
was initiated into Freemasonry in the town 
of Irvine, in 1781, and was at one time the 
Master of a Lodge at Mauchline, where he 
presided with great credit to himself, as 
appears from the following remarks of the 
philosophic Dugald Stewart. "In the 
course of the same season, I was led by 
curiosity to attend for an hour or two a 
Masonic Lodge in Mauchline, where Burns 
presided. He had occasion to make some 
short, unpremeditated compliments to dif- 
ferent individuals from whom he had no 
reason to expect a visit, and everything he 
said was happily conceived and forcibly as 
well as fluently expressed." The slander- 
ous charge that he acquired the habits of 
dissipation, to which he was unfortunately 
addicted, at the festive meetings of the Ma- 
sonic Lodges, has been triumphantly re- 
futed by a writer in the London Free- 
mason's Magazine, (vol. v., p. 291,) and by 
the positive declarations of his brother 
Gilbert, who asserts that these habits were 
the result of his introduction, several years 
after his attendance on the Lodges, to the 
hospitable literary society of the Scottish 
metropolis. 

Burns consecrated some portion of his 
wonderful poetic talent to the service of 
the Masonic Order, to which he appears 
always to have been greatly attached. 
Among his Masonic poetic effusions every 



Mason is familiar with that noble farewell 
to his brethren of Tarbolton Lodge com- 
mencing, 

Adieu ! a heart- warm, fond adieu ! 
Dear brothers of the mystic tie ! 

On the 25th of January, 1820, a monument 
was erected to his memory, by public sub- 
scription, at his birthplace; the corner- 
stone of which was laid with appropriate 
Masonic honors by the Deputy Grand 
Master of the Ancient Mother Lodge Kil- 
winning, assisted by all the Masonic Lodges 
in Ayrshire. 

Business. Everything that is done 
in a Masonic Lodge, relating to the initia- 
tion of candidates into the several degrees, 
is called its work or labor; all other trans- 
actions such as are common to other asso- 
ciations come under the head of business, 
and they are governed with some peculiar 
differences by rules of order, as in other 
societies. See Order, Rules of. 

Byblos. ,An ancient city of Phoenicia, 
celebrated for the mystical worship of 
Adonis, who was slain by a wild boar. It 
was situated on a river of the same name, 
whose waters, becoming red at a certain 
season of the year by the admixture of the 
clay which is at its source, were said by the 
celebrants of the mysteries of Adonis to 
be tinged with the blood of that god. This 
city, so distinguished for the celebration of 
these mysteries, was the Gebal of the He- 
brews, the birthplace of the Giblemites, or 
stone- squarers, who wrought at the building 
of King Solomon's Temple ; and thus those 
who have advanced the theory that Free- 
masonry is the successor of the Ancient 
Mysteries, think that they find in this 
identity of Byblos and Gebal another point 
of connection between these Institutions. 

By-I^aws. Every subordinate Lodge 
is permitted to make its own by-laws, pro- 
vided they do not conflict with the regula- 
tions of the Grand Lodge, nor with the 
ancient usages of the Fraternity. But of 
this, the Grand Lodge is the only judge, 
and therefore the original by-laws of every 
Lodge, as well as all subsequent alterations 
of them, must be submitted to the Grand 
Lodge for approval and confirmation before 
they can become valid. 



136 



CABALA 



CABUL 



C. 



Cabala. Now more correctly and 
generally written Kabbala, which see. Its 
derivatives also, such as Cabalist, Cabalistic 
Mason, etc., will be found under the titles 
Kabbalist, Kabbalistic Mason, etc. 

Cabiric Mysteries. The Cabiri 
were gods whose worship was first estab- 
lished in the island of Samothrace, where 
the Cabiric Mysteries were practised. The 
gods called the Cabiri were originally two, 
and afterwards four, in number, and are 
supposed by Bryant {Anal. Ant. Myth., iii. 
342,) to have referred to Noah and his three 
sons, the Cabiric Mysteries being a modifi- 
cation of the arkite worship. In these 
mysteries there was a ceremony called the 
" Cabiric Death," in which was represented, 
amid the groans and tears and subsequent 
rejoicings of the initiates, the death and 
restoration to life of Cadmillus, the youngest 
of the Cabiri. The legend recorded that he 
was slain by his three brethren, who after- 
wards fled with his virile parts in a mystic 
basket. His body was crowned with flow- 
ers, and was buried at the foot of Mount 
Olympus. Clement of Alexandria speaks 
of the legend as the sacred mystery of a bro- 
ther slain by his brethren, " frater trucid- 
atus a fratribus." 

There is much perplexity connected with 
the subject of these mysteries, but it is gen- 
erally supposed that they were instituted in 
honor of Atys, the son of Cybele or Deme- 
ter, of whom Cadmillus was but another 
name. According to Macrobius, Atys was 
one of the appellations of the sun, and we 
know that the mysteries were celebrated at 
the vernal equinox. They lasted three 
days, during which they represented in the 
person of Atys, or Cadmillus, the enigmati- 
cal death of the sun in winter, and his re- 
generation in the spring. In all probabil- 
ity, in the initiation, the candidate passed 
through a drama, the subject of which was 
the violent death of Atys. The " Cabiric 
Death " was, in fact, a type of the Hiramic, 
and the legend, so far as it can be under- 
stood from the faint allusions of ancient 
authors, was very analogous in spirit and 
design to that of the third degree of Free- 
masonry. 

Many persons annually resorted to Samo- 
thrace to be initiated into the celebrated 
mysteries, among whom are mentioned Cad- 
mus, Orpheus, Hercules, and Ulysses. 
Jamblichus says, in his life of Pythagoras, 
that from those of Lemnos that sage de- 
rived much of his wisdom. The mysteries 
of the Cabiri were much respected among 
the common people, and great care was 
taken in their concealment. The priests 



made use of a language peculiar to the 
rites. 

The mysteries were in existence at Samo- 
thrace as late as the eighteenth year of the 
Christian era, at which time the Emperor 
Germanicus embarked for that island, to be 
initiated, but was prevented from accom- 
plishing his purpose by adverse winds. 

Cable Tow. The word " tow " signi- 
fies, properly, a line wherewith to draw. 
Richardson [Diet.) defines it as "that which 
tuggeth, or with which we tug or draw." 
A cable tow is a rope or line for drawing 
or leading. The word is purely Masonic, 
and in some of the writers of the early part 
of the last century we find the expression 
" cable rope." Prichard so uses it in 1730. 
The German word for a cable or rope is 
cabeltau, and thence our cable tow is proba- 
bly derived. 

In its first inception, the cable tow seems 
to have been used only as a physical means 
of controlling the candidate, and such an 
interpretation is still given in the Entered 
Apprentice's degree. But in the second and 
third degrees a more modern symbolism 
has been introduced, and the cable tow is 
in these grades supposed to symbolize the 
covenant by which all Masons are tied, thus 
reminding us of the passage in Hosea (xi. 
4), "I drew them with cords of a man, 
with bands of love." 

Cable Tow's Length. G'adicke 
says that, " according to the ancient laws 
of Freemasonry, every brother must attend 
his Lodge if he is within the length of his 
cable tow." The old writers define the 
length of a cable tow, which they sometimes 
called " a cable's length," to be three miles 
for an Entered Apprentice. But the ex- 
pression is really symbolic, and, as it was 
defined by the Baltimore Convention in 
1842, means the scope of a man's reasonable 
ability. 

Cabul. A district containing twenty 
cities which Solomon gave to Hiram, king 
of Tyre, for his assistance in the construc- 
tion of the Temple. Clark (Comm.) thinks 
it likely that they were not given to Hiram 
so that they should be annexed to his Ty- 
rian dominions, but rather to be held as 
security for the money which he had ad- 
vanced. This, however, is merely conject- 
ural. The district containing them is 
placed by Josephus in the north-west part 
of Galilee, adjacent to Tyre. Hiram does 
not appear to have been satisfied with the 
gift ; why, is uncertain. Kitto thinks be- 
cause they were not situated on the coast. 
A Masonic legend says because they were 
ruined and dilapidated villages, and in 



CADET 



OEMENTAKIUS 



137 



token of his dissatisfaction, Hiram called 
the district Cabul. The meaning of this 
word is not known. Josephus, probably 
by conjecture from the context, says it 
means " unpleasing." Hiller (Onomast.) 
and, after him, Bates (Diet.) suppose that 
Sl33 is derived from the particle *)» ow, and 
73, nothing. The Talmudic derivation from 
CBL, tied with fetters, is Talmudically child- 
ish. The dissatisfaction of Hiram and its 
results constitute the subject of the legend 
of the degree of Intimate Secretary in the 
Scottish Bite. 

Cadet - Gassicourt, Charles 
liOuis. The author of the celebrated 
work entitled Le Tombeau de Jacques Mo- 
lay, which was published at Paris, in 1796, 
and in which he attempted, like Barruel 
and Robison, to show that Freemasonry 
was the source and instigator of all the 
political revolutions which at that time 
were convulsing Europe. Cadet-Gassicourt 
was himself the victim of political perse- 
cution, and, erroneously attributing his 
sufferings to the influences of the Masonic 
Lodges in France, became incensed against 
the Order, and this gave birth to his libel- 
lous book. But subsequent reflection led 
him to change his views, and he became an 
ardent admirer of the Institution which he 
had formerly maligned. He sought initi- 
ation into Freemasonry, and in 1805 was 
elected as Master of the Lodge PAbeille in 
Paris. He was born at Paris, Jan. 23, 1769, 
and died in the same city Nov. 21, 1821. 

Cadniillus. The youngest of the 
Cabiri, and as he is slain in the Cabiric 
Mysteries, he becomes the analogue of the 
Builder in the legend of Freemasonry. 

Caduceus. The Caduceus was the 
magic wand of the god Hermes. It was 
an olive staff twined with fillets, which 
were gradually converted to wings and ser- 
pents. Hermes, or Mercury, was the mes- 
senger of Jove. Among his numerous attri- 
butes, one of the most important was that of 
conducting disembodied spirits to the other 
world, and, on necessary occasions, of bring- 
ing them back. He was the guide of souls, 
and the restorer of the dead to life. Thus, 
Horace, in addressing him, says : 

" Unspotted spirits you consign 
To blissful seats and joys divine, 
And powerful with your golden wand 
The fight unburied crowd command." 

Virgil also alludes to this attribute of 
the magic wand when he is describing the 
flight of Mercury on his way to bear Jove's 
warning message to iEneas : 

u His wand he takes; with this pale ghost he calls 
From Pluto's realms, or sends to Tartarus 
shore." 

S 



And Statius, imitating this passage, makes 

the same allusion in his Thebaid, (I. 314,) 

thus translated by Lewis. 

" He grasps the wand which draws from hollow 

graves, 

Or drives the trembling shades to Stygian 

waves ; 
With magic power seals the watchful eye 
In slumbers soft or causes sleep to fly." 

The history of this Caduceus, or magic 
wand, will lead us to its symbolism. Mer- 
cury, who had invented the lyre, making it 
out of the shell of the tortoise, exchanged 
it with Apollo for the latter's magical wand. 
This wand was simply an olive branch 
around which were placed two fillets of 
ribbon. Afterwards, when Mercury was in 
Arcadia, he encountered two serpents en- 
gaged in deadly combat. These he sepa- 
rated with his wand ; hence the olive wand 
became the symbol of peace, and the two 
fillets were replaced by the two serpents, 
thus giving to the Caduceus its well-known 
form of a staff, around which two serpents 
are entwined. 

Such is the legend ; but we may readily 
see that in the olive, as the symbol of im- 
mortality, borne as the attribute of Mer- 
cury, the giver of life to the dead, we 
have a more ancient and profounder sym- 
bolism. The serpents, symbols also of im- 
mortality, are appropriately united with 
the olive wand. The legend also accounts 
for a later and secondary symbolism — that 
of peace. 

The Caduceus then — the original mean- 
ing of which word is a herald's staff — as 
the attribute of a life-restoring God, is in 
its primary meaning the symbol of immor- 
tality ; so in Freemasonry the rod of the 
Senior Deacon, or the Master of Ceremo- 
nies, is but an analogue of the Hermean 
Caduceus. This officer, as leading the as- 
pirant through the forms of initiation into 
his new birth or Masonic regeneration, and 
teaching him in the solemn ceremonies of 
the third degree the lesson of eternal life, 
may well use the magic wand as a represen- 
tation of it, which was the attribute of that 
ancient deity, who brought the dead into life. 

Cseinentarius. Latin. A builder of 
walls, a mason from ccementa, rough un- 
hewn stones as they come from the quarry. 
In mediaeval Latin, the word is used to des- 
ignate an operative mason. Du Cange 
cites Magister Cozmentariorum as used to des- 
ignate him who presided over the building 
of edifices, that is, the Master of the works. 
It has been adopted by some modern writers 
as a translation of the word Freemason. Its 
employment for that purpose is perhaps 
more correct than that of the more usual 
word latomus, which owes its use to the au- 
thority of Thory. 



138 



CAGLIOSTRO 



CAGLIOSTRO 



Cagliostro. Of all the Masonic char- 
latans who nourished in the eighteenth cen- 
tury the Count Cagliostro was most promi- 
nent, whether we consider the ingenuity of 
his schemes of deception, the extensive 
field of his operations through almost every 
country of Europe, or the distinguished 
character and station of many of those whose 
credulity made them his victims. The his- 
tory of Masonry in that century would not 
be complete without a reference to this 
prince of Masonic impostors. To write the 
history of Masonry in the eighteenth cen- 
tury and to leave out Cagliostro, would be 
like enacting the play of Hamlet and leav- 
ing out the part of the Prince of Denmark. 
And yet Carlyle has had occasion to 
complain of the paucity of materials for 
such a work. Indeed, of one so notorious 
as Cagliostro comparatively but little is to 
be found in print. The only works upon 
which he who would write his life must de- 
depend are a Life of him published in Lon- 
don, 1787 ; Memoirs, in Paris, 1786 ; and 
Memoirs Authentiques, Strasburg, 1786; a 
Life, in Germany, published at Berlin, 1787; 
another in Italian, published at Rome in 
1791 ; and a few fugitive pieces, consisting 
chiefly of manifestoes of himself and his 
disciples. 

Joseph Balsamo, subsequently known as 
Count Cagliostro, was the son of Peter Bal- 
samo and Felicia Braconieri, both of mean 
extraction, who was born on the 8th of June, 
1743, in the city of Palermo. Upon the death 
of his father, he was taken under the pro- 
tection of his maternal uncles, who caused 
him to be instructed in the elements of re- 
ligion and learning, by both of which he 
profited so little, that he eloped several 
times from the Seminary of St. Roch, near 
Palermo, where he had been placed for his 
instruction. At the age of thirteen he was 
carried to the Convent of the Good Brother- 
hood at Castiglione. There, having as- 
sumed the habit of a novice, he was placed 
under the tuition of the apothecary, from 
whom he learned the principles of chemis- 
try and medicine. His brief residence at 
the convent was marked by violations of 
many of its rules ; and finally, abandoning 
it altogether, he returned to Palermo. 
There he continued his vicious courses, and 
was frequently seized and imprisoned for 
infractions of the law. At length, having 
cheated a goldsmith, named Marano, of a 
large amount of gold, he was compelled to 
flee from his native country. 

He then repaired to Messina, where he 
became acquainted with one Altotas, who 
pretended to be a great chemist. Together 
they proceeded to Alexandria in Egypt, 
where, by means of certain chemical, or 
perhaps rather by financial, operations, 



they succeeded in collecting a considerable 
amount of money. Their next appearance 
is in the island of Malta, where they 
worked for some time in the laboratory of 
the Grand Master Pinto. There Altotas 
died, and Balsamo, or — as I shall hence- 
forth call him by the name which he sub- 
sequently assumed — Cagliostro, proceeded 
to visit Naples, under the protection of a 
Knight of Malta, to whom he had been re- 
commended by the Grand Master. He sub- 
sequently united his fortunes to a Sicilian 
prince, who was addicted to the study of 
chemistry, and who carried him to visit his 
estates in Sicily. He took this opportunity 
of revisiting Messina, where he deserted 
his princely patron, and became the asso- 
ciate of a dissolute priest, with whom he 
went to Naples and Rome. In the latter 
place, which he visited for the first time, he 
assumed several characters, appearing 
sometimes in an ecclesiastical, and some- 
times in a secular habit. His principal 
occupation at this period was that of fill- 
ing up outlines of copperplate engravings 
with India ink, which he sold for pen-and- 
ink drawings. Cagliostro could do nothing 
without a mingling of imposture. 

About this time he made the acquaint- 
ance of a young woman, Lorenza Feliciani, 
whom he married, and to whom her parents 
gave a trifling dower, but one which was 
proportioned to her condition. This wo- 
man subsequently made a principal figure 
in his history, partaking of his manifold 
adventures, aiding him in his impostures, 
and finally betraying his confidence, by be- 
coming the chief witness against him on 
his trial at Rome. 

I shall say nothing here or hereafter of 
the domestic life of this well-assorted cou- 
ple, except that, by the woman's own con- 
fession, it was guided by the most immoral 
principles, and marked by the most licen- 
tious practices. 

Soon after his marriage he became ac- 
quainted with a notorious adventurer — his 
countryman — called the Marquis Agliata, 
whose character strongly resembled his 
own, and with one Ottavio Nicastro, an ac- 
complished villain, who subsequently fin- 
ished his career on the gibbet. 

This triumvirate of rogues occupied 
themselves in the manufacture of forged 
notes and bonds, with which they amassed 
considerable sums of money. But the 
course of roguery, like that of true love, 
" never does run smooth ; " and, having 
quarrelled about a division of the spoils, 
Nicastro, finding himself cheated by his 
comrades, betrayed them to the police, who 
sought to arrest them. But Cagliostro and 
his wife, accompanied by the Marquis Ag- 
liata, learning the design, made their es- 



CAGLIOSTRO 



CAGLIOSTRO 



139 



cape, and travelled towards Venice. They 
stopped a short time at Bergamo, for the 
purpose of replenishing their exhausted 
purses by a resumption of their forgeries : 
the municipal authorities however, discov- 
ering their project, banished them from the 
city. The marquis fled alone, carrying 
with him the funds, and leaving Cagliostro 
and his wife in so destitute a condition, 
that they were compelled to beg their way 
as pilgrims through Sardinia and Genoa. 
At length they arrived at Antibes, in Spain. 
Here, by the practice of a little of his usual 
chicanery, the count was enabled to recruit 
his impoverished fortunes. Thence they 
travelled to Barcelona, where they re- 
mained six months, living upon those 
whom they could delude, and finally re- 
tired to Lisbon, whence they subsequently 
went to England. 

In the year 1772 we find Cagliostro in 
London, where he remained about twelve 
months. During this period he attempted 
to practise his chemical secrets, but not, it 
appears, with much success; as he was 
compelled to sell some of his jewels to ob- 
tain the means of subsistence, and was at 
length thrown into the King's Bench prison 
by his creditors. Being released from con- 
finement, he passed over into France, and 
was engaged for some years in visiting the 
different capitals of Europe, where he pro- 
fessed to be in possession of the Hermetic 
secrets for restoring youth, prolonging life, 
and transmuting the baser metals into gold. 
Dupes were not wanting, and Cagliostro 
seems to have been successful in his schemes 
for enriching himself by " obtaining money 
under false pretences." In 1776 Cagliostro 
again repaired to London. Here he ap- 
peared'with renovated fortunes, and, taking 
a house in a fashionable neighborhood, at- 
tracted attention by the splendor of his 
domestic establishment. 

In London, during this visit, Cagliostro 
became connected with the Order of Free- 
masonry. In the month of April he re- 
ceived the degrees in Esperance Lodge, No. 
289, which then met at the King's Head 
Tavern. Cagliostro did not join the Order 
with disinterested motives, or at least he 
determined in a very short period after his 
initiation to use the Institution as an in- 
strument for the advancement of his per- 
sonal interests. Here he is said to have in- 
vented, in 1777, that grand scheme of im- 
posture under the name of "Egyptian 
Masonry," by the propagation of which he 
subsequently became so famous as the great 
Masonic charlatan of his age. 

London did not fail to furnish him with 
a fertile field for his impositions, and the 
English Masons seemed noways reluctant 
to become his dupes ; but, being ambitious 



for the extension of his Rite, and anxious 
for the greater income which it promised, 
he again passed over to the Continent, 
where he justly anticipated abundant suc- 
cess in its propagation. 

As this Egyptian Masonry constituted 
the great pursuit of the rest of his life, 
and was the instrument which he used for 
many years to make dupes of thousands of 
credulous persons, among whom not a few 
princes, nobles, and philosophers are to be 
counted, it is proper that, in any biography 
of this great charlatan, some account should 
be given of the so-called Masonic scheme 
of which he was the founder. ^This ac- 
count is to be derived, as all accounts 
hitherto published on the same subject 
have been, from the book which came into 
the possession of the Inquisition at the 
trial of Cagliostro, and which purports to 
contain the rituals of his degrees. Of this 
work, which Carlyle calls in his rough 
style a " certain expository Masonic order- 
book of Cagliostro's," the author of the 
Italian biography,* who writes, however, in 
the interest of the Church, and with the 
sanction of the Apostolic Chamber, says, 
that the style is so elegant, that it could 
not have been composed by himself; but he 
admits that the materials were furnished 
by Cagliostro, and put into form by some 
other person of greater scholarship. Be 
this as it mav, this book furnishes us with 
the only authentic account of the Masonry 
of Cagliostro, and to its contents we must 
resort, as very fully extracted in the Com- 
pendio detta Vita. 

Cagliostro states that in England he pur- 
chased some manuscripts from one George 
Coston, which treated of Egyptian Ma- 
sonry, but with a system somewhat magical 
and superstitious. Upon this plan, how- 
ever, he resolved to build up a new ritual 
of Masonry. Assuming the title of Grand 
Cophta, — a title derived from that of the 
high priests of Egypt, — Cagliostro prom- 
ised his followers to conduct them to per- 
fection by means of moral and physical 
regeneration: By the first, to make them 
find the primal matter, or philosopher's 
stone, and the acacia, which consolidates 
in man the powers of the most vigorous 
youth and renders him immortal ; by the 
second, to teach him how to procure the 
pentagon, which restores man to his prim- 
itive state of innocence, forfeited by the 
original sin. He supposes Egyptian Ma- 
sonry was instituted by Enoch and Elias, 
who propagated it in different parts of the 
world, but that with time it lost much of 
its purity and splendor. All Masonry but 

* Compendio della Vita e delle Gesta di Guis- 
seppe Balsamo denominate il Conte Cagliostro, 
Roma, 1791, p. 87. 



140 



CAGLIOSTRO 



CAGLIOSTEO 



his own he called mere buffoonery, and 
Adoptive Masonry he declares to have 
been almost destroyed. The object, there- 
fore, of Egyptian Masonry was to restore 
to its original lustre the Masonry of either 
sex. The ceremonies were conducted with 
great splendor. The Grand Cophta was 
supposed to be invested with the faculty of 
commanding angels; he was invoked on 
all occasions, and everything was supposed 
to be accomplished through the force of 
his power, imparted to him by the Deity. 
Egyptian Masonry was very tolerant ; men 
of all religions were admitted, provided 
they acknowledged the existence of God 
and the immortality of the soul, and had 
been previously initiated into the ordinary 
Masonry. There were three degrees, as in 
Ancient Craft Masonry, and men elevated 
to the rank of Masters took the names of 
the ancient prophets, while women as- 
sumed those of the Sybils. The oath ex- 
acted from the former was in the following 
words: "I promise, I engage, and I swear 
never to reveal the secrets which shall be 
imparted to me in this temple, and blindly 
to obey my superiors." The Oath of the 
women differed slightly from this: "I 
swear, before the eternal God of the Grand 
Mistress, and of all who hear me, never to 
write, or cause to be written, anything that 
shall pass under my eyes, condemning my- 
self, in the event of imprudence, to be 
punished according to the laws of the Grand 
Founder and of all my superiors. I like- 
wise promise the exact observance of the 
other six commandments imposed on me, 
that is to say, love of God, respect for my 
sovereign, veneration for religion and the 
laws, love of my fellow- creatures, an at- 
tachment without bounds for our Order, and 
the blindest submission to the rules and code 
of our ritual, such as they may be commu- 
nicated to me by the Grand Mistress." 

In the ceremonial of admitting a woman 
to the degree of Apprentice, the Grand 
Mistress breathed upon the face of the re- 
cipiendary from the forehead to the chin, 
saying, " I thus breathe upon you to cause 
the truths possessed by us to germinate and 
penetrate within your heart; I breathe 
upon you to fortify your spiritual part ; I 
breathe upon you to confirm you in the 
faith of your brothers and sisters, according 
to the engagements that you have con- 
tracted. We create you a legitimate daugh- 
ter of the true Egyptian adoption and of 
the Lodge N. ; we will that you be recog- 
nized as such by all the brothers and sis- 
ters of the Egyptian ritual, and that you 
enjoy the same prerogatives with them. 
Lastly, we impart to you the supreme 
pleasure of being, henceforth and forever, 
a Freemason." 



In the admission of a man to the degree 
of Companion or Fellow-Craft, the Grand 
Master addressed the candidate in the fol- 
lowing words : " By the power that I hold 
from the Grand Cophta, the founder of our 
Order, and by the grace of God, I confer 
upon you the degree of Companion, and 
constitute you a guardian of the new 
science, in which we are preparing to make 
you a participator, by the sacred names 
of Helios, Mene, Tetragrammaton." 

In the admission of a disciple into the 
degree of Master, Cagliostro was careful to 
adopt a ceremonial which might make an 
impression of his own powers and those of 
his Eite upon the recipiendary. The in- 
quisitorial biographer is lavish of the 
charges of immorality, sacrilege, and blas- 
phemy, in his account of these ceremonies. 
Such charges were to be expected when the 
Church was dealing with Masonry, either in 
its pure, or its spurious form ; for Masons 
had long before been excommunicated 
in a mass by repeated papal bulls. It is 
not surprising, therefore, that the descrip- 
tion of the ritual gives no color to these 
charges. We find there, indeed, extrava- 
gant pretensions to powers not possessed, 
gaudy trappings, and solemn pageantry, 
which might impress the imaginations of 
the weak, and unfulfilled promises, which 
could only deceive the too confiding ; but 
everything was done under the cloak of 
morality and religion : for Cagliostro was 
careful to declare in his patents, that he 
labored only, and wished his disciples to 
labor, "for the glory of the Eternal and 
for the benefit of humanity." This might 
have been, nay, undoubtedly was, hypoc- 
risy ; but it was certainly neither sacrilege 
nor blasphemy. 

We proceed now to give a specimen from 
this " Inquisition biographer," to use a 
Carlylism, of the ritual of admission into 
the degree of Master. 

A young girl (sometimes it was a boy)' 
was taken in a state of innocence, who was 
called pupil or dove. Then the Master of 
the Lodge imparted to this child the power 
that he had received before the first fall, a 
power which more particularly consisted in 
commanding the pure spirits. These spirits 
were seven in number : they were said to 
surround the throne of the Deity, and to 
govern the seven planets ; their names, ac- 
cording to Cagliostro's book, being Asael, 
Michael, Eaphael, Gabriel, Uriel, Zobia- 
chel, and Anachiel. The dove was brought 
before the Master. The members addressed 
a prayer to Heaven, that it would vouch- 
safe the exercise of that power which it had 
granted to the Grand Cophta. The pupil, 
or dove, also prayed to obtain the grace of 
working according to the behests of the 



CAGLIOSTRO 



CAGLIOSTRO 



141 



Grand Master, and of serving as a mediator 
between him and the spirits, who on that 
account are called intermediates. Clothed 
in a long white robe, ornamented with blue 
ribbon and a red scarf, and, having received 
the sufflation, she was inclosed in the taber- 
nacle, a place hung with white. It had an 
entrance door, a window through which the 
dove made herself heard, and within was a 
bench and a little table, whereon burned 
three tapers. The Master repeated his 
prayer, and began to exercise the power 
that he pretended to have received from 
the Grand Cophta, in virtue of which he 
summoned the seven angels to appear be- 
fore the eyes of the pupil. When she an- 
nounced that they were present, he charged 
her, by the power granted by God to the 
Grand Cophta, and by the Grand Cophta 
imparted to himself, that she ask the angel 
N. whether the candidate had the qualities 
and the merits requisite for the degree of 
Master. After having received an affirma- 
tive answer, he proceeded to the other cere- 
monies for completing the reception of the 
candidate. 

There is but little in the ceremony of 
admitting women to the degree of Mistress. 
The dove being placed as we have just de- 
scribed, she was ordered to make one of the 
seven angels appear in the tabernacle, and 
to ask him whether it was permitted to lift 
the black veil with which the initiate was 
covered. Other superstitious ceremonies 
followed, and the Venerable ordered the 
dove to command the presence of the six 
other angels, and to address to them the fol- 
lowing commandment : " By the power 
which the Grand Cophta has given to my 
Mistress, and by that which I hold from 
her, and by my innocence, I command you, 
primitive angels, to consecrate the orna- 
ments, by passing them through your 
hands." These ornaments were the gar- 
ments, the symbols of the Order, and a 
crown of artificial roses. When the dove 
had attested that the angel had performed 
the consecration, she was desired to cause 
Moses to appear, in order that he also 
might bless the ornaments, and might hold 
the crown of roses in his hand during the 
rest of the ceremonies; she afterwards 
passed through the window of the taberna- 
cle the garments, the symbols, and the 
gloves, whereon was written, " I am man," 
and all were presented to the initiate. 
Other questions were now put to the dove ; 
but above all to know whether Moses had 
held the crown in his hand the whole time, 
and when she answered "yes," it was 
placed upon the head of the initiate. Then, 
after other rites equally imposing, the dove 
was questioned anew, to learn if Moses and 
the seven angels had approved of this re- 



ception ; finally, the presence of the Grand 
Cophta was invoked, that he might bless 
and confirm it; after which the Lodge was 
closed. 

Cagliostro professed that the object of his 
Masonry was the perfecting of his disciples 
by moral and physical regeneration, and 
the ceremonies used to produce these results 
were of a character partly mesmeric and 
partly necromantic. They are too long for 
detail. It is sufficient to say, that they 
showed the ingenuity of their inventor, 
and proved his aptitude for the profession 
of a charlatan. 

He borrowed, however, a great deal from 
ordinary Masonry. Lodges were conse- 
crated with great solemnity, and were dedi- 
cated to Saint John the Evangelist, because, 
as he said, of the great affinity that exists 
between the Apocalypse and the working 
of his ritual. 

The principal emblems used in the Eite 
were the septangle, the triangle, the trowel, 
the compass, the square, the gavel, the 
death's head, the cubical stone, the rough 
stone, the triangular stone, the wooden 
bridge, Jacob's ladder, the phoenix, the 
globe, Time, and others, similar to those 
which have always been used in Ancient 
Craft Masonry. 

Having instituted this new Rite, out of 
which he expected, as a never-failing mine, 
to extract a fortune, he passed over from 
London to the Hague, and thence to Italy, 
assuming at Venice the title of Marquis de 
Pellegrini, and afterwards into Germany, 
everywhere establishing Lodges and gain- 
ing disciples, many of whom are found in 
the highest ranks of the nobility : and thus 
he may be traced through Saxony, Ger- 
many, and Poland, arriving in the spring 
of 1780 at St. Petersburg, in Russia; 
whence, however, he was soon driven out 
by the police, -and subsequently visited 
Vienna, Frankford, and Strasburg. In 
all these journeys, he affected a magnifi- 
cence of display which was not without its 
effect upon the weak minds of his deluded 
followers. His Italian biographer thus 
describes the style of his travelling and 
living : 

" The train he commonly took with him 
corresponded to the rest ; he always trav- 
elled post, with a considerable suit: cou- 
riers, lackeys, body-servants, domestics of 
all sorts, sumptuously dressed, gave an air 
of reality to the high birth vaunted. The 
very liveries which were made in Paris cost 
twenty louis each. Apartments furnished 
in the height of the fashion, a magnificent 
table opened to numerous guests, rich 
dresses for himself and wife, corresponded 
to his luxurious way of life. His feigned 
generosity likewise made a great noise: 



142 



CAGLIOSTKO 



CAGLIOSTKO 



often he gratuitously doctored the poor, 
and even gave them alms." 

In 1783, Cagliostro was at Strasburg, 
making converts, relieving the poor, and 
giving his panacea, the " Extract of Sat- 
urn," to the hospitals. Here he found the 
Cardinal Prince de Kohan, who expressed 
a wish to see him. Cagliostro's insolent 
reply is an instance of that boastful assur- 
ance which he always assumed, with the 
intention of forcing men into a belief of 
his lofty pretension : " If Monseigneur the 
cardinal is sick, let him come to me, and I 
will cure him ; if he is well, he has no need 
of me, I none of him." This reply had 
the desired effect, and the imbecile cardi- 
nal sought the acquaintance which the 
charlatan had seemed so indifferent to cul- 
tivate. 

Shortly after, Cagliostro visited Paris, 
where he became involved with the Cardi- 
nal de Eohan and the Countess de la 
Motte-Valois,. in the celebrated swindling 
transaction of the diamond necklace, which 
attracted at the time the attention of all 
Europe, and still excites great interest 
among the learned. 

The history, or, rather, the romance of 
this diamond necklace, is worth telling in 
brief words. Boehmer, the king's jeweller 
at Paris, had exhausted all his skill and 
resources in the construction of a diamond 
necklace, which he hoped to dispose of to 
the Duchess du Barry, one of the royal 
mistresses. But the necklace, when com- 
pleted, was of such exorbitant value — not 
less than seventy thousand pounds, or 
almost half a million Of dollars — as to be 
beyond the purchasing power of even a 
king's favorite. The necklace, therefore, 
remained on the jeweller's hands for three 
years, as so much dead and locked-up cap- 
ital. In vain did he attempt to excite the 
cupidity of the queen, Marie Antoinette : 
she felt that it was a luxury in which she 
dared not indulge in the crippled condition 
of the French finances. But there were 
others who had seen and longed for the 
possession of the costly gaud. The Count- 
ess de Valois, an adventuress about the 
court, resolved upon a stupendous course 
of fraud, through which she might obtain 
the coveted prize and convert its gems into 
ready money. She invited to her assist- 
ance Cagliostro, who was then in Paris 
working at his Egyptian Masonry, and, 
through his influence over the Cardinal 
Rohan, secured the complicity, innocent 
or guilty as it may be, of the credulous 
prince. A woman named d'Oliva — some 
say it was Valois herself, of whose name 
Oliva was most probably the anagram — 
was engaged to personate the queen, and 
through a contract, to which the forged 



•signature of Marie Antoinette was affixed, 
and through the guarantee afforded by the 
cardinal, — who, however, claimed that he 
was himself deceived, — Boehmer was in- 
duced to surrender the necklace to the 
countess for the queen, as he supposed, on 
terms of payment in instalments. But 
the first instalment, and then the second, 
remaining unpaid, the jeweller, becoming 
impatient for his money, made a personal 
application to the queen, when for the first 
time the fraud was discovered. In the 
meantime the necklace had disappeared. 
But it was known that the countess, from 
a state of indigence, had suddenly risen to 
the possession of wealth; that her hus- 
band, de la Motte, had been in England 
selling diamonds, — for the necklace, too 
costly to be sold as a whole, could be more 
readily disposed of when taken to pieces, — 
and that Cagliostro, too, was in possession 
of funds, for which hardly the income of 
his Egyptian Masonry would account. The 
Cardinal de Rohan alone appears to have 
derived no pecuniary advantage from the 
transaction. He was, however, arrested 
and placed in the Bastile, whither he was 
speedily followed by his two accomplices, 
the countess and Cagliostro. The cardinal, 
either because no evidence could be found 
of his guilt, — for he stoutly asserted his 
innocence, — or because of his ecclesiastical 
character, was soon liberated. But as a 
suspicion still hovered over him, he was 
banished from the court. The countess 
and Cagliostro endured a longer imprison- 
ment, but were subsequently released from 
confinement and ordered to leave the king- 
dom. The countess proceeded to England, 
where she printed her vindication, and 
attempted to expose the queen. Count 
Cagliostro also repaired to England, to 
resume his adventures. There he pub- 
lished the memoirs of his life, in which he 
also seeks to vindicate himself in the affair 
of the diamond necklace. And hence, ac- 
cording to the account of the actors, no- 
body was guilty ; for the queen asseverated 
her innocence as strongly as any, and per- 
haps with greater truth. Nothing is certain 
in the whole story except that Boehmer 
lost his necklace and his money, and the 
obscurity in which the transaction has been 
left has afforded an ample field of specula- 
tion for subsequent inquirers. 
. During Cagliostro's residence in Eng- 
land, on this last visit, he was attacked by 
the editor Morand, in the Courier de 
V Europe, in a series of abusive articles, to 
which Cagliostro replied in a letter to the 
English people. But, although he had a 
few Egyptian Lodges in London under his 
government, he appears, perhaps from Mo- 
rand's revelations of his character and life, 



CAHIER 



CALENDAR 



143 



to have lost his popularity, and he left 
England permanently in May, 1787. 

He went to Savoy, Sardinia, and other 
places in the south of Europe, and at last, in 
May, 1789, by an act of rash temerity, pro- 
ceeded to Rome, where he organized anEgyp- 
tian Lodge under the very shadow oftheYat- 
ican. But this was more than the Church, 
which had been excommunicating Free- 
masonry for fifty years, was willing to en- 
dure. On the 27th of December of that 
year, on the festival of St. John the Evan- 
gelist, to whom he had dedicated his 
Lodges, the Holy Inquisition arrested him, 
and locked him up in the Castle of San An- 
gelo. There, after such a trial as the In- 
quisition is wont to give to the accused — 
in which his wife is said to have been the 
principal witness against him — he was 
convicted of having formed " societies and 
conventicles of Freemasonry." His manu- 
script, entitled Maeonnerie Egyptienne, was 
ordered to be burned by the public execu- 
tioner, and he himself was condemned to 
death; a sentence which the pope subse- 
quently commuted for that of perpetual 
imprisonment. Cagliostro appealed to the 
French Constituent Assembly, but of course 
in vain. Thenceforth no more is seen of 
him. For four years this adventurer, who 
had filled during his life so large a space' 
in the world's history, — the associate of 
princes, prelates, and philosophers ; the in- 
ventor of a spurious Rite, which had, how- 
ever, its thousands of disciples, — languished 
within the gloomy walls of the prison of 
St. Leo, in the Duchy of Urbino, and at 
length, in the year 1795, in a fit of apo- 
plexy, bade the world adieu. Ir 

Cahier. French. A number of sheets 
of parchment or paper fastened together by 
one end. The word is used by French Ma- 
sons to designate a small book printed, or 
in manuscript, containing the ritual of a 
degree. The word has been borrowed from 
French history, where it denotes the re- 
ports and proceedings of certain assem- 
blies, such as the clergy, the States-Gen- 
eral, etc. 

Cairns. Celtic, earns. Heaps of stones 
of a conical form erected by the Druids. 
Some suppose them to have been sepul- 
chral monuments, others altars. They 
were undoubtedly of a religious character, 
since sacrificial fires were lighted upon 
them, and processions were made around 
them. These processions were analogous 
to the circumambulations in Masonry, and 
were conducted, like them, with reference to 
the apparent course of the sun. Thus, To- 
land, in his Letters on the Celtic Religion, 
(Let. II., xvii.,) says of these mystical pro- 
cessions, that the people of the Scottish 
islands " never come to the ancient sacri- 



ficing and fire-hallowing Cams but they 
walk three times round them from east to 
west, according to the course of the sun. 
This sanctified tour, or round by the south, 
is called Deaseal, as the unhallowed contrary 
one by the north, Tuapholl;" and he says 
that Deaseal is derived from " Deas, the right 
(understanding hand), and soil, one of the 
ancient names of the sun, the right hand in 
this round being ever next the heap." In 
all this the Mason will be reminded of the 
Masonic ceremony of circumambulation 
around the altar and the rules which gov- 
ern it. 

Calcott, Wellins. A distinguished 
Masonic writer of the eighteenth century, 
and the author of a work published in 1769, 
under the title of " A Candid Disquisition 
of the Principles and Practices of the 
Most Ancient and Honorable Society of 
Free and Accepted Masons, together with 
some Strictures on the Origin, Nature, and 
Design of that Institution," in which he 
has traced Masonry from its origin, ex- 
plained its symbols and hieroglyphics, its 
social virtues and advantages, suggested 
the propriety of building halls for the pe- 
culiar and exclusive practice of Masonry, 
and reprehended its slanderers with great 
but judicious severity. This was the first 
extended effort to illustrate philosophically 
the science of Masonry, and was followed, 
a few years after, by Hutchinson's admira- 
ble work ; so that Oliver justly says that 
" Calcott opened the mine of Masonry, 
and Hutchinson worked it." 

Calendar. Freemasons, in affixing 
dates to their official documents, never 
make use of the common epoch or vulgar 
era, but have one peculiar to themselves, 
which, however, varies in the different 
rites. Era and epoch are, in this sense, 
synonymous. 

Masons of the York, American, and 
French Rites, that is to say, the Masons 
of England, Scotland, Ireland, France, 
Germany, and America date from the cre- 
ation of the world, calling it " Anno Lu- 
cis," which they abbreviate A.*. L.\, signi- 
fying in the Year of Light Thus with them 
the year 1872 is A.*. L.\ 5872. This they 
do, not because they believe Freemasonry 
to be coeval with the creation, but with 
a symbolic reference to the light of Ma- 
sonry. 

In the Scotch Rite, the epoch also begins 
from the date of the creation, but Masons 
of that Rite, using the Jewish chronology, 
would call the year 1872 A.'. M.\ or Anno 
Mundi (in the Year of the World) 5632. They 
sometimes use the initials A.'. H.\, signi- 
fying Anno Hebraico, or, in the Hebrew year. 
They have also adopted the Hebrew months, 
and the year, therefore, begins with them 



144 



CALENDAR 



CALLING 



in the middle of September. See Months, 
Hebrew. 

Masons of the York and American Eites 
begin the year on the first of January, but 
in the French Eite it commences on the 
first of March, and instead of the months 
receiving their usual names, they are des- 
ignated numerically, as first, second, third, 
etc. Thus, the 1st of January, 1872, would 
be styled, in a French Masonic document, 
the " 1st day of the 11th Masonic month, 
Anno Lucis, 5872." The French some- 
times, instead of the initials A.*. L.\, use 
Van de la V.'. L.'., or Vraie Lumiere, that 
is, Year of True Light. 

Eoyal Arch Masons commence their 
epoch with the year in which Zerubbabel 
began to build the second Temple, which 
was 530 years before Christ. Their style 
for the year 1872 is, therefore, A.*. Inv.\, 
that is, Anno Inventionis, or, in the Year of 
the Discovery, 2402. 

Eoyal and Select Masters very often 
make use of the common Masonic date, 
Anno Lucis, but properly they should date 
from the year in which Solomon's Temple 
was completed ; and their style would then 
be, Anno Depositionis, or, in the Year of the 
Deposite, and they would date the year 
1872 as 2872. 

Knights Templars use the epoch of the 
organization of their Order in 1118. Their 
style for the year 1872 is A.\ O.'., Anno 
Ordinis, or, in the Year of the Order, 754. 

I subjoin, for the convenience of refer- 
ence, the rules for discovering these differ- 
ent dates. 

1. To find the Ancient Craft date. Add 
4000 to the vulgar era. Thus 1872 and 
4000 are 5872. 

2. To find the date of the Scotch Rite. Add 
3760 to the vulgar era. Thus 1872 and 
3760 are 5632. After September add one 
year more. 

3. To find the date of Royal Arch Ma- 
sonry. Add 530 to the vulgar era. Thus 
530 and 1872 are 2402. 

4. To find the Royal and Select Masters' 
date. Add 1000 to the vulgar era. Thus 
1000 and 1872 are 2872. 

5. To find the Knights Templars' date. 
Subtract 1118 from the vulgar era. Thus 
1118 from 1872 is 754. 

The following will show, in one view, the 
date of the year 1872 in all the branches 
of the Order : 

Year of the Lord, A.D. 1872— Vulgar 
era. 

Year of Light, A.'. L.\ 5872 — Ancient 
Craft Masonry. 

Year of the World, A.*. M.\ 5632 — 
Scotch Eite. 

Year of the Discovery, A.'. I.*. 2402 — 
Eoyal Arch Masonry. 



Year of the Deposite, A.*. Dep.\ 2872 — 
Eoyal and Select Masters. 

Year of the Order, A.'. 0.\ 754— Knights 
Templars. 

California. The Grand Lodge of 
California was organized on the 19th of 
April, 1850, in the city of Sacramento, by 
the delegates of three legally constituted 
Lodges working, at the time, under char- 
ters from the Grand Lodges of the District 
of Columbia, Connecticut, and Missouri. 
Its present seat is at San Francisco, and 
there are 215 Lodges under its jurisdiction. 
The Grand Chapter and Grand Command- 
ery were organized in 1854. 

Calling Off. A technical term in 
Masonry, which signifies the temporary 
suspension of labor in a Lodge without 
passing through the formal ceremony of 
closing. The full form of the expression 
is to call from labor to refreshment, and it 
took its rise from the former custom of di- 
viding the time spent in the Lodge between 
the work of Masonry and the moderate en- 
joyment of the banquet. The banquet 
formed in the last century an indispensable 
part of the arrangements of a Lodge meet- 
ing. " At a certain hour of the evening," 
says Brother Oliver, "with certain cere- 
monies, the Lodge was called from labor to 
refreshment, when the brethren enjoyed 
themselves with decent merriment." That 
custom no longer exists ; and although in 
England almost always, and in this coun- 
try occasionally, the labors of the Lodge 
are concluded with a banquet; yet the 
Lodge is formally closed before the breth- 
ren proceed to the table of refreshment. 
Calling off in American Lodges is now only 
used, except in a certain ceremony of the 
third degree, when it is desired to have an- 
other meeting at a short interval, and the 
Master desires to avoid the tediousness of 
closing and opening the Lodge. Thus, if 
the business of the Lodge at its regular 
meeting has so accumulated that it cannot 
be transacted in one evening, it has be- 
come the custom to call off until a subse- 
quent evening, when the Lodge, instead of 
being opened with the usual ceremony, is 
simply "called on," and the latter meeting 
is considered as only a continuation of the 
former. This custom is very generally 
adopted in Grand Lodges at their Annual 
Communications, which are opened at the 
beginning of the session, called off from 
day to day, and finally closed at its end. I 
do not know that any objection has ever 
been advanced against this usage in Grand 
Lodges, because it seems necessary as a 
substitute for the adjournment, which is 
resorted to in other legislative bodies, but 
which is not admitted in Masonry. But 
much discussion has taken place in refer- 



CALLING 



CALVARY 



145 



ence to the practice of calling off in Lodges, 
some authorities sustaining and others con- 
demning it. Thus, twenty years ago, the 
Committee of Correspondence of the Grand 
Lodge of Mississippi proposed this ques- 
tion : " In case of excess of business, can- 
not the unfinished be laid over until the 
next or another'day, and must the Lodge 
be closed in form, and opened the next, or 
the day designated for the transaction of 
that business?" To this question some 
authorities, and among others Brother C. 
W. Moore, {Mag., Vol. XII., No. 10,) reply 
in the negative, while other equally good 
jurists differ from them in opinion. 

The difficulty seems to be in this, that if 
the regular meeting of the Lodge is closed 
in form, the subsequent meeting becomes a 
special one, aud many things which could 
be done at a regular communication cease 
to be admissible. The recommendation, 
therefore, of Brother Moore, that the Lodge 
should be closed, and, if the business be un- 
finished, that the Master shall call a spe- 
cial meeting to complete it, does not meet 
the difficulty, because it is a well-settled 
principle of Masonic law that a special 
meeting cannot interfere with the business 
of a preceding regular one. 

As, then, the mode of briefly closing by 
adjournment is contrary to Masonic law and 
usage, and cannot, therefore, be resorted to, 
as there is no other way except by calling off 
to continue the character of a regular meet- 
ing, and as, during the period that the Lodge 
is called off, it is under the government of 
the Junior Warden, and Masonic discipline 
is thus continued, I am clearly of opinion 
that calling off from day to day for the 
purpose of continuing work or business is, 
as a matter of convenience, admissible. 
The practice may indeed be abused. But 
there is a well-known legal maxim which 
says, Ex abusu non arguitar in usum. " No 
argument can be drawn from the abuse of 
a thing against its use." Thus, a Lodge 
cannot be called off except for continuance 
of work and business, nor to an indefinite 
day, for there must be a good reason for 
the exercise of the practice, and the breth- 
ren present must be notified before dispers- 
ing of the time of re-assembling ; nor can 
a Lodge at one regular meeting be called 
off until the next, for no regular meeting 
of a Lodge is permitted to run into another, 
but each must be closed before its successor 
can be opened. 

Calling On. When a Lodge that is 
called off at a subsequent time resumes 
work or business, it is said to be " called 
on." The full expression is "called on 
from refreshment to labor." 

Calnmny. See Back. 

Calvary. Mount Calvary is a small 
T 10 



hill or eminence, situated due west from 
Mount Moriah, on which the Temple of 
Solomon was built. It was originally a 
hillock of notable eminence, but has, in 
more modern times, been greatly reduced 
by the excavations made in it for the con- 
struction of the Church of the Holy Sepul- 
chre. There are several coincidences which 
identify Mount Calvary with the small hill 
where the " newly-made grave," referred to 
in the third degree, was discovered by the 
weary brother. Thus, Mount Calvary was 
a small hill ; it was situated in a westward 
direction from the Temple, and near Mount 
Moriah; and it was on the direct road from 
Jerusalem to Joppa, and is the very spot 
where. a weary brother, travelling on that 
road, would find it convenient to sit down 
to rest and refresh himself; it was outside the 
gate of the Temple ; it has at least one cleft 
in the rock, or cave, which was the place 
which subsequently became the sepulchre 
of our Lord. Hence Mount Calvary has 
always retained an important place in the 
legendary history of Freemasonry, and 
there are many traditions connected with it 
that are highly interesting in their import. 

One of these traditions is, that it was the 
burial-place of Adam, in order, says the old 
legend, that where he lay, who effected the 
ruin of mankind, there also might the Sa- 
viour of the world suffer, die, and be buried. 
Sir R. Torkington, who published a pil- 
grimage to Jerusalem in 1517, says that 
" under the Mount of Calvary is another 
chapel of our Blessed Lady and St. John 
the Evangelists, that was called Golgotha ; 
and there, right under the mortise of the 
cross, was found the head of our forefather, 
Adam." Golgotha, it will be remembered, 
means, in Hebrew, "the place of a skull ; " 
and there may be some connection between 
this tradition and the name of Golgotha, by 
which, the Evangelists inform us, in the 
time of Christ Mount Calvary was known. 
Calvary, or Calvaria, has the same significa- 
tion in Latin. 

Another tradition states that it was in 
the bowels of Mount Calvary that Enoch 
erected his nine-arched vault, and deposited 
on the foundation-stone of Masonry that 
Ineffable Name, whose investigation, as a 
symbol of divine truth, is the great object 
of Speculative Masonry. 

A third tradition details the subsequent 
discovery of Enoch's deposit, by King Solo- 
mon, whilst making excavations in Mount 
Calvary during the building of the Temple. 

On this hallowed spot was Christ the 
Eedeemer slain and buried. It was there 
that, rising on the third day from his sep- 
ulchre, he gave, by that act, the demonstra- 
tive evidence of the resurrection of the 
body and the immortality of the soul. 



146 



CAMP 



CANDLESTICK 



And it is this spot that has been selected, 
in the legendary history of Freemasonry, to 
teach the same sublime truth, the develop- 
ment of which by a symbol evidently forms 
the design of the third or Master's degree. 

Camp. A portion of the parapherna- 
lia decorated with tents, flags, and pennons 
of a Consistory of Sublime Princes of the 
Royal Secret, or thirty-second degree of 
the Ancient and Accepted Scottish Eite. 
It constitutes the tracing board, and is worn 
on the apron of the degree. It is highly 
symbolic, and represents an imaginary Ma- 
sonic camp. Its symbolism is altogether 
esoteric. 

Campe, Joachim Heinricli. A 
Doctor of Theology, and Director of Schools 
in Dessau and Hamburg, who was born in 
1746, and died Oct. 22, 1818. He was the 
author of many works on philosophy and 
education, and was a learned and zealous 
Mason, as is shown in his correspondence 
with Lessing. 

Canada. The Grand Lodge of Canada 
was formed out of the Provincial Grand 
Lodge by a Convention of Lodges in the 
year 1855. It is formed upon the model 
of the Grand Lodge of England, having 
a Board of General Purposes, and similar 
regulations as to representation. 

Candidate. An applicant for admis- 
sion into Masonry is called a candidate. 
The Latin candidatus means clothed in 
white, candidis vestibus indutus. In ancient 
Rome, he who sought office from the peo- 
ple wore a white shining robe of a peculiar 
construction, flowing open in front, so as to 
exhibit the wounds he had received in his 
breast. From the color of his robe or toga. 
Candida, he was called candidatus, whence 
the word candidate. The derivation will 
serve to remind the Mason of the purity of 
conduct and character which should dis- 
tinguish all those who are candidates for 
admission into the order. The qualifica- 
tions of a candidate in Masonry are some- 
what peculiar. He must be freeborn, 
under no bondage, of at least twenty-one 
years of age, in the possession of sound 
senses, free from any physical defect or dis- 
memberment, and of irreproachable man- 
ners, or, as it is technically termed, "under 
the tongue of good report." No atheist, 
eunuch, or woman can be admitted. The 
requisites as to age, sex, and soundness of 
body have reference to the operative char- 
acter of the Institution. We can only ex- 
pect able workmen in able-bodied men. 
The mental and religious qualifications 
refer to the duties and obligations which a 
Freemason contracts. An idiot could not 
understand them, and an atheist would not 
respect them. Even those who possess all 
these necessary qualifications can be ad- 



mitted only under certain regulations. Not 
more than five candidates can be received 
at one time, except in urgent cases, when a 
dispensation may be granted by the Grand 
Master, and no applicant can receive more 
than two degrees on the same day. To the 
last rule there can be no exception. 

Candidates, Advancement of. 
See Advancement, Hurried. 

Candlestick, Golden. The golden 
candlestick of seven branches, which is a 
part of the furniture of a Royal Arch 
Chapter, is derived from "the holy candle- 
stick " which Moses was instructed to con- 
struct of beaten gold for the use of the 
tabernacle. Smith [Diet, of the Bible) thus 
abbreviates Lightfoot's explanation of the 
description given in Exodus. "The foot 
of it was gold, from which went up a shaft 
straight, which was the middle light. Near 
the foot was a golden dish wrought almond- 
wise ; and a little above that a golden knop, 
and above that a golden flower. Then two 
branches one on each side bowed, and 
coming up as high as the middle shaft. On 
each of them were three golden cups placed 
almondwise, in sharp, scallop-shell fashion; 
above which was a golden knop, a golden 
flower, and the socket. Above the branches 
on the middle shaft was a golden boss, 
above which rose two shafts more ; above 
the coming out of these was another boss 
and two more shafts, and then on the shaft 
upwards were three golden scallop-cups, a 
knop, and a flower ; so that the heads of 
the branches stood an equal height." In 
the tabernacle, the candlestick was placed 
opposite the table of shew-bread, which it 
was intended to illumine, in an oblique 
position, so that the lamps looked to the 
east and south. What became of the 
candlestick between the time of Moses and 
that of Solomon is unknown ; but it does 
not appear to have been present in the first 
Temple, which was lighted by ten golden 
candlesticks similarly embossed, and which 
were connected by golden chains and 
formed a sort of railing before the veil. 

These ten candlesticks became the spoil 
of the Chaldean conqueror at the time of 
the destruction of the Temple, and could 
not have been among the articles after- 
wards restored by Cyrus ; for in the second 
Temple, built by Zembbabel, we find only 
a single candlestick of seven branches, like 
that of the tabernacle. Its form has been 
perpetuated on the Arch of Titus, on which 
it was sculptured with other articles taken 
by that monarch, and carried to Rome as 
spolia opima, after he had destroyed the 
Herodian Temple. This is the candlestick 
which is represented as a decoration in a 
Royal Arch Chapter. 

In Jewish symbolism, the seven branches 



CANOPY 



CAPITULAR 



147 



were supposed by some to refer to the 
seven planets, and by others to the seventh 
day or Sabbath. The primitive Christians 
made it allusive to Christ as the "light of 
the world," and in this sense it is a favorite 
symbol in early Christian art. In Masonry 
it seems to have no symbolic meaning, 
unless it be the general one of light ; but 
is used in a Koyal Arch Chapter simply to 
indicate that the room is a representation 
of the tabernacle erected near the ruins 
of the first Temple, for the purpose of tem- 
porary worship during the building of the 
second, and in which tabernacle this can- 
dlestick is supposed to have been present. 

Canopy. Oliver says that in the Ma- 
sonic processions of the Continent the 
Grand Master walks under a gorgeous 
canopy of blue, purple, and crimson silk, 
with gold fringes and tassels, borne upon 
staves, painted purple and ornamented with 
gold, by eight of the oldest Master Masons 
present ; and the Masters of private Lodges 
walk under canopies of light blue silk with 
silver tassels and fringes, borne by four 
members of their own respective companies. 
The canopies are in the form of an oblong 
square, and are in length six feet, in breadth 
and height three feet, having a semicircular 
covering. The framework should be of 
cedar, and the silken covering ought to 
hang down two feet on each side. This is, 
properly speaking, a Baldachin. See that 
word. 

Canopy, Clouded. The clouded 
canopy, or starry-decked heaven, is a symbol 
of the first degree, and is of such important 
significance that Lenning calls it a " funda- 
mental symbol of Freemasonry." In the lec- 
tures of the York Rite, the clouded canopy is 
described as the covering of the Lodge, teadh- 
ing us, as Krause says, "that the primitive 
Lodge is confined within no shut up building, 
but that it is universal, and reaches to heaven, 
and especially teaching that in every clime 
under heaven Freemasonry has its seat." 
And Gadicke says, " Every Freemason 
knows that by the clouded canopy we mean 
the heavens, and that it teaches how widely 
extended is our sphere of usefulness. There 
is no portion of the inhabited world in 
which our labor cannot be carried for- 
ward, as there is no portion of the globe 
without its clouded canopy." Hence, then, 
the German interpretation of the symbol is 
that it denotes the universality of Free- 
masonry, an interpretation that does not 
precisely accord with the English and 
American systems, in which the doctrine 
of universality is symbolized by the form 
and extent of the Lodge. The clouded 
canopy as the covering of the Lodge seems 
rather to teach the doctrine of aspiration 
for a higher sphere ; it is thus defined in 



this work under the head of Covering of the 
Lodge, which see. 
Canzler, Carl Christian. A 

librarian of Dresden, born Sept. 30, 1733, 
died Oct. 16, 1786. He was an earnest, learn- 
ed Freemason, who published in a literary 
journal, conducted by himself and A. G. 
Meissner at Leipsic, in 1783-85, under the 
title of Fur dltere Litteratur und neuere Lec- 
ture, many interesting articles on the sub- 
ject of Freemasonry. 

Cape-Stone, or, as it would more cor- 
rectly be called, the cope-stone, (but the 
former word has been consecrated to us by 
universal Masonic usage,) is the topmost 
stone of a building. To bring it forth, 
therefore, and to place it in its destined 
position, is significative that the building is 
completed, which event is celebrated, even 
by the operative Masons of the present day, 
with great signs of rejoicing. Flags are 
hoisted on the top of every edifice by the 
builders engaged in its construction, as soon 
as they have reached the topmost post, and 
thus finished their labors. This is the 
" celebration of the cape-stone," — the. cele- 
bration of the completion of the building, — 
when tools are laid aside, and rest and re- 
freshment succeed for a time to labor. This 
is the event in the history of the Temple 
which is commemorated in the degree of 
Most Excellent Master, the sixth in the 
American Rite. The day set apart for the 
celebration of the cape-stone of the Temple is 
the day devoted to rejoicing and thanks- 
giving for the completion of that glorious 
structure. Hence there seems to be an im- 
propriety in the ordinary use of the Mark 
Master's keystone in the ritual of the Most 
Excellent Master. That keystone was de- 
posited in silence and secrecy ; while the 
cape-stone, as the legend and ceremonies 
tell us, was placed in its position in the 
presence of all the Craft. 

Capitular Degrees. The degrees 
conferred under the charter of an American 
Royal Arch Chapter, which are Mark 
Master, Past Master, Most Excellent Master, 
and Royal Arch Mason. The capitular 
degrees are almost altogether founded on 
and composed of a series of events in Ma- 
sonic history. Each of them has attached 
to it some tradition or legend which it is 
the design of the degree to illustrate, and 
the memory of which is preserved in its 
ceremonies and instructions. Most of these 
legends are of symbolic signification. But 
this is their interior sense. In their out- 
ward and ostensible meaning, they appear 
before us simply as legends. To retain 
these legends in the memory of Masons ap- 
pears to have been the primary design in 
the establishment of the higher degrees ; 
and as the information intended to be com- 



148 



CAPITULAR 



CAPTIVITY 



municated in these degrees is of an histor- 
ical character, there can of course be but 
little room for symbols or for symbolic in- 
struction ; the profuse use of which would 
rather tend to an injury than to a benefit, 
by complicating the purposes of the ritual 
and confusing the mind of the aspirant. 
These remarks refer exclusively to the Mark 
and Most Excellent Master's degree of the 
American Eite, but are not so applicable to 
the Koyal Arch, which is eminently sym- 
bolic. The legends of the second Temple, 
and the lost word, the peculiar legends of 
that degree, are among the most prominent 
symbols of the Masonic system. 

Capitular Masonry. The Masonry 
conferred in a Eoyal Arch Chapter of the 
York and American Eites. There are 
Chapters in the Ancient and Accepted, 
Scottish, and in the French and other 
Eites ; but the Masonry therein conferred is 
not called capitular. 

Captain General. The third offi- 
cer in a Commandery of Knights Tem- 
plars. He presides over the Commandery 
in the absence of his superiors, and is one 
of its representatives in the Grand Com- 
mandery. His duties are to see that the 
council chamber and asylum are duly pre- 
pared for the business of the meetings, and 
to communicate all orders issued by the 
Grand Council. His station is on the left 
of the Grand Commander, and his jewel is 
a level surmounted by a cock. See Cock. 

Captain of the Guard. The sixth 
officer in a Council of Eoyal and Select 
Masters. In the latter degree he is said to 
represent Azariah, the son of Nathan, who 
liad command of the twelve officers of the 
king's household, (1 Kings iv. 7.) His 
duties correspond in some measure with 
those of a Senior Deacon in the primary 
degrees. His post is, therefore, on the 
right of the throne, and his jewel is a 
trowel and battle-axe within a triangle. 

Captain of the Host. The fourth 
officer in a Eoyal Arch Chapter. He rep- 
resents the general or leader of the Jewish 
troops who returned from Babylon, and 
who was called " Sar el hatzaba" and was 
equivalent to a modern general. The word 
Host in the title means army. He sits on 
the right of the Council in front, and wears 
a white robe and cap or helmet, with a red 
sash, and is armed with a sword. His 
jewel is a triangular plate, on which an 
armed soldier is engraved. 

Captivity. The Jews reckoned their 
national captivities as four, — the Babylo- 
nian, Medean, Grecian, and Eoman. The 
present article will refer only to the first, 
when there was a forcible deportation of 
the inhabitants of Jerusalem by Nebu- 
zaradan, the general of King Nebuchad- 



nezzar, and their detention at Babylon 
until the reign of Cyrus, which alone is 
connected with the history of Masonry, 
and is commemorated in the Eoyal Arch 
degree. 

Between that portion of the ritual of the 
Eoyal Arch which refers to the destruction 
of the first Temple, and that subsequent 
part which symbolizes the building of the 
second, there is an interregnum (if we may 
be allowed the term) in the ceremonial of the 
degree, which must be considered as a long 
interval in history, the filling up of which, 
like the interval between the acts of a play, 
must be left to the imagination of the specta- 
tor. This interval represents the time passed 
in the captivity of the Jews at Babylon. 
That captivity lasted for seventy years, — ' 
from the reign of Nebuchadnezzar until that 
of Cyrus, — although but fifty-two of these 
years are commemorated in the Eoyal Arch 
degree. This event took place in the year 
588 B. c. It was not, however, the begin- 
ning of the "seventy years' captivity," 
which had been foretold by the prophet 
Jeremiah, which commenced eighteen years 
before. The captives were conducted to 
Babylon. What was the exact number 
removed we have no means of ascertain- 
ing. We are led to believe, from certain 
passages of Scripture, that the deportation 
was not complete. Calmet says that Nebu- 
chadnezzar carried away only the principal 
inhabitants, the warriors and artisans of 
every kind, and that he left the "husband- 
men, the laborers, and, in general, the 
poorer classes, that constituted the great 
body of the people. Among the prisoners 
of distinction, Josephus mentions the high 
priest, Seraiah, and Zephaniah, the priest 
that was next to him, with the three rulers 
that guarded the Temple, the eunuch who 
was over the armed men, seven friends of 
Zedekiah, his scribe, and sixty other rulers. 
Zedekiah, the king, had attempted to escape 
previous to the termination of the siege, 
but being pursued, was captured and car- 
ried to Eiblah, the headquarters of Nebu- 
chadnezzar, where, having first been com- 
pelled to behold the slaughter of his 
children, his eyes were then put out, and 
he was conducted in chains to Babylon. 

A Masonic tradition informs us that the 
captive Jews were bound by their conquer- 
ors with triangular chains, and that this 
was done by the Chaldeans as an additional 
insult, because the Jewish Masons were 
known to esteem the triangle as an emblem 
of the sacred name of God, and must have 
considered its appropriation to the form of 
their fetters as a desecration of the Tetra- 
grammaton. 

Notwithstanding the ignominious mode 
of their conveyance from Jerusalem, and 



CAPTIVITY 



CARBOXARISM 



149 



the vindictiveness displayed by their con- 
queror in the destruction of their city and 
Temple, they do not appear, on their arrival 
at Babylon, to- have been subjected to any 
of the extreme rigors of slavery. They 
were distributed into various parts of the 
empire, some remaining in the city, while 
others were sent into the provinces. The 
latter probably devoted themselves to agri- 
cultural pursuits, while the former were 
engaged in commerce or in the labors of 
architecture. Smith says that the captives 
were treated not as slaves but as colonists. 
They were permitted to retain their per- 
sonal property, and even to purchase lands 
and erect houses. Their civil and religious 
government was not utterly destroyed, for 
they kept up a regular succession of kings 
and high priests, one of each of whom 
returned with them, as will be seen here- 
after, on their restoration. Some of the 
principal captives were advanced to offices 
of dignity and power in the royal palace, 
and were permitted to share in the councils 
of state. Their prophets, Daniel and Eze- 
kiel, with their associates, preserved among 
their countrymen the pure doctrines of 
their religion. Although they had neither 
place nor time of national gathering, nor 
temple, and therefore offered no sacrifices, 
yet they observed the Mosaic laws with 
respect to the rite of circumcision. They 
preserved their tables of genealogy and the 
true succession to the throne of David. The 
rightful heir being called the Head of the 
Captivity,* Jehoiachin, who was the first 
king of Judea carried captive to Babylon, 
was succeeded by his son Shealtiel, and he 
by his son Zerubbabel, who was the Head 
of the Captivity, or nominal prince of 
Judea at the close of the captivity. The 
due succession of the high priesthood was 
also preserved, for Jehosadek, who was the 
high priest carried by Nebuchadnezzar 
to Babylon, where he died during the cap- 
tivity, was succeeded by his eldest son, 
Joshua. The Jewish captivity terminated 
in the first year of the reign of Cyrus, B. c. 
536. Cyrus, from his conversations with 
Daniel and the other Jewish captives of 
learning and piety, as well as from his 
perusal of their sacred books, more espe- 
cially the prophecies of Isaiah, had become 
imbued with a knowledge of true religion, 
and hence had even publicly announced to 
his subjects his belief in the God " which 
the nation of the Israelites worshipped." 
He was consequently impressed with an 
earnest desire to fulfil the prophetic decla- 
rations of which he was the subject, and 

-So says the Talmud, but Smith {Diet, of the 
Bible) affirms that the assertion is unsupported 
by proof. The Masonic legends conform to the 
Tahnudic statement. 



to rebuild the Temple of Jerusalem. Cy- 
rus therefore issued a decree by which the 
Jews were permitted to return to their 
country. According to Milman, 42,360 be- 
sides servants availed themselves of this 
permission, and returned to Jerusalem 
under Zerubbabel their prince and Joshua 
their high priest, and thus ended the first 
or Babylonian captivity, the only one 
which has any connection with the legends 
of Freemasonry as commemorated in the 
Royal Arch degree. 

Carausius. A Roman emperor, who 
assumed the purple A. d. 287. Of him 
Preston gives the following account, which 
may or may not be deemed apocryphal, ac- 
cording to the taste and inclination of the 
reader. " By assuming the character of a 
Mason, he acquired the love and esteem of 
the most enlightened part of his subjects. 
He possessed real merit, encouraged learn- 
ing and learned men, and improved the 
country in the civil arts. In order to es- 
tablish an empire in Britain, he brought 
into his dominions the best workmen and 
artificers from all parts ; all of whom, un- 
der his auspices, enjoyed peace and tran- 
quillity. Among the first class of his favor- 
ites he enrolled the Masons: for their 
tenets he professed the highest veneration, 
and appointed Albanus, his steward, the 
principal superintendent of their assem- 
blies. Under his patronage, Lodges and 
conventions of the Fraternity were formed, 
and the rites of Masonry regularly prac- 
tised. To enable the Masons to hold a 
general council, to establish their own gov- 
ernment and correct errors among them- 
selves, he granted to them a charter, and 
commanded Albanus to preside over them 
in person as Grand Master." Anderson 
also gives the legend of Carausius in the 
second edition of his Constitutions, and adds 
that " this is asserted by all the old copies 
of the Constitutions, and the old English 
Masons firmly believed it." But the fact is 
that Anderson himself does not mention 
the tradition in his first edition, published 
in 1723; nor is any reference to Carausius 
to be found in any of the old manuscripts 
now extant. The legend is, it is true, in- 
serted in Krause's Manuscript ; but this 
document is of very little authority, hav- 
ing been, most probably, a production of the 
early part of the eighteenth century, and 
of a cotemporary of Anderson, written per- 
haps between 1723 and 1738, which would 
account for the omission of it in the first 
edition of the Book of Constitutions, and 
its insertion in the second. The reader 
may hence determine for himself what au- 
thenticity is to be given to the Carausian 
legend. 

Carbouarisiu. A secret political so- 



150 



CARBUNCLE 



CASSIA 



ciety which sprang up in Italy in the be- 
ginning of the nineteenth century. It is 
entitled to no place in a Masonic Encyclo- 
paedia, except that the word affords an op- 
portunity of repudiating the theory that it 
was in any way connected .with Freema- 
sonry, although the Carbonari appear to 
have borrowed many of their forms from 
the Freemasons. The members called each 
other " cousins." 

Carbuncle. In Hebrew, DVM, bara- 
keth, the third stone in the first row of the 
high priest's breastplate, according to the 
authorized version, but the first stone in 
the second row, according to the Septua- 
gint. Braun, a writer on the sacerdotal 
vestments of the Hebrews, (Amsterdam, 
1680,) supposes that the baraketh was a 
smaragdus or emerald, which view is sus- 
tained by Kalisch, and is in accordance 
with the Septuagint translation. The Tal- 
mudists derive baraketh from a word signi- 
fying "to shine with the brightness of 
fire," which would seem to indicate some 
stone of a coruscant color, and would ap- 
ply to the bright green of the emerald as 
well as to the bright red of the carbuncle. 
The stone, whatever it was, was referred to 
the tribe of Judah. The carbuncle in 
Christian iconography signifies blood and 
suffering, and is symbolical of the Lord's 
passion. Five carbuncles placed on a cross 
symbolize the five wounds of Christ. 

Cardinal Points. The north, west, 
east, and south are so called from the 
Latin cardo, a hinge, because they are the 
principal points of the compass on which 
all the others hinge or hang. Each of 
them has a symbolic signification in Ma- 
sonry, which will be found under their re- 
spective heads. Dr. Brinton, in an inter- 
esting Treatise on the /Symbolism and My- 
thology of the Bed Race of America, has a 
chapter on the sacred number four ; the only 
one, he says, that has any prominence in 
the religions of the red race, and which 
he traces to the four cardinal points. The 
reason, he declares, is to be " found in the 
adoration of the cardinal points ;" 'and he 
attributes to this cause the prevalence of 
the cross as a symbol among the aborigines 
of America, the existence of which so sur- 
prised the Catholic missionaries that they 
" were in doubt whether to ascribe the fact 
to the pious labors of St. Thomas or the 
sacrilegious subtlety of Satan." The arms 
of the cross referred to the cardinal points, 
and represented the four winds, the bringers 
of rain. The theory is an interesting one, 
and the author supports it with many in- 
genious illustrations. In the symbolism 
of Freemasonry each of the cardinal points 
has a mystical meaning. The East repre- 
sents Wisdom ; the West, Strength ; the 



South, Beauty; and the North, Dark- 
ness. 

Cardinal Virtues. The pre-eminent 
or principal virtues on which all the others 
hinge or depend. They are temperance, 
fortitude, prudence, and justice. They are 
referred to in the ritual of the first degree, 
and will be found in this work under their 
respective heads. Oliver says [Revelation of 
a Square, ch. i.,) that in the eighteenth cen- 
tury the Masons delineated the symbols of 
the four cardinal virtues by an acute angle 
variously disposed. Thus, suppose you 
face the east, the angle symbolizing tem- 
perance will point to the south, >. It was 
called a Guttural. Fortitude was denoted 
by a saltire, or St. Andrew's Cross, X . This 
was the Pectoral. The symbol of prudence 
was an acute angle pointing towards the 
south-east, ~J, and was denominated a 
Manual ; and justice had its angle towards 
the north, <, and was called a Pedestal or 
Pedal. 

Carlile, Richard. A printer and 
bookseller of London, who in 1819 was 
fined and imprisoned for the publication 
of Paine's Age of Reason, and Palmer's 
Light of Nature. He also wrote and pub- 
lished several pretended expositions of 
Masonry, which, after his death, were col- 
lected, in 1845, in one volume, under the 
title of a Manual of Freemasonry, in three 
parts. Carlile was a professed Atheist, 
and, although a fanatical reformer of what 
he supposed to be the errors of the age, was 
a man of some ability. His Masonic works 
are interspersed with considerable learning, 
and are not as abusive of the Order as ex- 
positions generally are. He was born in 
1790, and died in 1843, in London. For 
ten years before his death his religious 
opinions had been greatly modified. 

Carpet. The chart or tracing board 
on which the emblems of a degree are de- 
picted for the instruction of a candidate. 
" Carpets " were originally drawn on the 
floor with chalk or charcoal, and at the 
close of the Lodge obliterated. To avoid this 
trouble, they were subsequently painted on 
cloth, which was laid on the floor ; hence 
they were called carpets. Carpets, or 
charts, as they are at the present time com- 
monly designated, are now generally sus- 
pended from the wall, or from a framework 
in the Lodge. 

Casniaran. The angel of air. Be- 
ferred to in the degree of Scottish Knight 
of St. Andrew. The etymology is uncer- 
tain. 

Cassia. A corruption of acacia, which 
undoubtedly arose from the common habit, 
among illiterate people, of sinking the 
sound of the letter A in the pronunciation 
of anv word of which it constitutes the ini- 



CASTELLAN 



CATHARINE 



151 



tial syllable, apothecary for apothecary, and 
prentice for apprentice. The word prentice, 
by the way, is almost altogether used in the 
old records of Masonry, which were, for 
the most part, the productions of unedu- 
cated men. Unfortunately, however, the cor- 
ruption of acacia into cassia has not always 
been confined to the illiterate ; but the long 
employment of the corrupted form has at 
length introduced it, in ' some instances, 
among a few of our writers. Even Dr. 
Oliver has sometimes used the objectiona- 
ble corruption, notwithstanding he has 
. written so much upon the symbolism of the 
acacia. 

There is a plant which was called by the 
ancients cassia, but it is entirely different 
from the acacia. The acacia was a sacred 
plant ; the cassia an ignoble plant, having 
no sacred character. The former is in Ma- 
sonry profoundly symbolic ; the latter has 
no symbolism whatever. The cassia is only 
three times mentioned in Scripture, but 
always as an aromatic plant forming a por- 
tion of some perfume. There is, indeed, 
strong reason for believing that the cassia 
was only a coarse kind of cinnamon, and 
that it did not grow in Palestine, but was 
imported from the East. Cassia, therefore, 
has no rightful place in Masonic language, 
and its use should be avoided as a vulgar 
corruption. 

Castellan. In Germany, the Super- 
intendent or Steward of a Lodge building, 
in which he resides. He is either a serving 
brother or an actual member of the Lodge, 
and has the care of the building and its 
contents. 

Casting Voice or Vote. The 
twelfth of the thirty -nine General Regula- 
tions prescribes that " all matters are to be 
determined in the Grand Lodge by a ma- 
jority of votes. Each member having one 
vote and the Grand Master having two 
votes." From this law has arisen the uni- 
versal usage of giving to the Master of the 
Lodge a casting vote in addition to his own 
when there is a tie. The custom is so uni- 
versal, and has been so long practised, that, 
although I can find no specific law on the 
subject, the right may be considered as 
established by prescription. It may be re- 
marked that the Masonic usage is probably 
derived from the custom of the London 
Livery Companies or Gilds, where the cast- 
ing vote has always been given by the presid- 
ing officers in all cases of equality, a rule 
that has been recognized by Act of Parlia- 
ment. 

Catafalque. A temporary structure 
of wood, appropriately decorated with 
funereal symbols and representing a tomb 
or cenotaph. It forms a part of the deco- 
rations of a Sorrow Lodge, and is also 



used in the ceremonies of the third degree 
in Lodges of the French Rite. 

Catch Questions. Questions not in- 
cluded in the Catechism, but adopted from 
an early period to try the pretensions of a. 
stranger, such as this used by American 
Masons : " Where does the Master hang his 
hat? " and by the French, " Comment etes- 
vous entre dans le Temple de Salomon?" 
Such as these are of course unsanctioned by 
authority. But Dr. Oliver, in an essay on 
this subject preliminary to the fourth vol- 
ume of his Golden Remains, gives a long 
list of these " additional tests," which had 
been reduced to a kind of system, and were 
practised by the English Masons of the 
eighteenth century. Among them were 
such as these. What is the punishment of 
a cowan ? What does this stone smell of? 
If a brother were lost, where would you look 
for him? How blows a Mason's wind? and 
many others of the same kind. Of these 
tests or catch questions, Dr. Oliver says, 
" that they were something like the conun- 
drums of the present day — difficult of com- 
prehension ; admitting only of one answer, 
which appeared to have no direct corres- 
pondence with the question, and applicable 
only in consonance with the mysterious 
terms and symbols of the Institution." 
Catch questions in this country, at least, 
seem to be getting out of use, and some of 
the most learned Masons at the present day 
would find it difficult to answer them. 

Catechism. From .the earliest times 
the oral instructions of Masonry have been 
communicated in a catechetical form. Each 
degree has its peculiar catechism, the knowl- 
edge of which constitutes what is called a 
" bright Mason." The catechism, indeed, 
should be known to every Mason, for every 
aspirant should be thoroughly instructed 
in that of the degree to which he has at- 
tained before he is permitted to make fur- 
ther progress. The rule, however, is not 
rigidly observed ; and many Masons, unfortu- 
nately, are very ignorant of all but the rudi- 
mentary parts of their catechism, which 
they derive only from hearing portions of 
it communicated at the opening and clos- 
ing of the Lodge. 

Catenarian Arch. If a rope be 
suspended loosely by its two ends, the 
curve into which it falls is called a catena- 
rian curve, and this inverted forms the 
catenarian arch, which is said to be the 
strongest of all arches. As the form, of a 
symbolic Lodge is an oblong square, that 
of a Royal Arch Chapter, according to the 
English ritual, is a catenarian arch. 

Catharine II. Catharine the Great, 
Empress of Russia, in 1762, prohibited by 
an edict all Masonic meetings in her do- 
minions. But subsequently better senti- 



152 



CAUTION 



CEDARS 



ments prevailed, and having learned the 
true character of the Institution, she not 
only revoked her order of prohibition, but 
invited the Masons to re-establish their 
Lodges and to constitute new ones, and 
went so far as to proclaim herself the Pro- 
tectress of the Lodge of. Clio, at Moscow. 
During the remainder of her reign Free- 
masonry was in a flourishing condition in 
Eussia, and many of the nobles organized 
Lodges in their palaces. She died Novem- 
ber 6, 1796, and the persecutions against 
the Order were renewed by her successor. 

Caution. It was formerly the custom 
to bestow upon an Entered Apprentice, on 
his initiation, a new name, which was 
" caution." The custom is now very gen- 
erally discontinued, although the principle 
which it inculcated should never be for- 
gotten. 

The Old Charges of 1723 impress upon a 
Mason the necessity, when in the presence 
of strangers not Masons, to be " cautious in 
his words and carriage, that the most pene- 
trating stranger shall not be able to dis- 
cover or find out what is not proper to be 
intimated ; " as these Charges were particu- 
larly directed to Apprentices, who then con- 
stituted the great body of the Fraternity, it 
is evident that the " new name " gave rise 
to the Charge, or, more likely, that the 
Charge gave rise to the " new name." 

Cavern. In the Pagan mysteries of 
antiquity the initiations were often per- 
formed in caverns, of which a few, like the 
cave of Elephanta in India, still remain to 
indicate by their form and extent the 
character of the rites that were then per- 
formed. The cavern of Elephanta, which 
was the most gorgeous temple in the world, 
is one hundred and thirty feet square, and 
eighteen feet high. It is supported by four 
massive pillars, and its walls are covered 
with statues and carved symbolic decora- 
tions. The sacellum, or sacred place, which 
contained the phallic symbol, was in the 
western extremity, and accessible only to 
the initiated. The caverns of Salsette, 
greatly exceeded in magnitude that of Ele- 
phanta, being three hundred in number, 
all adorned with symbolic figures, among 
which the phallic emblems were predomi- 
nant, which were placed in the most secret 
caverns, accessible only by private en- 
trances. In every cavern was a basin to 
contain .the consecrated water of ablution, 
on the surface of which floated the sacred 
lotus flower. All these caverns were places 
of initiation into the Hindu mysteries, 
and every arrangement was made for the 
performance of the most impressive cere- 
monies. 

Faber (Mys. Cab., ii. 257,) says that 
"wherever the Cabiric Mysteries were 



practised, they were always in some man- 
ner or other connected with caverns ; " and 
he mentions, among other instances, the 
cave Zirinthus, within whose dark recesses 
the most mysterious Kites of the Samothra- 
cian Cabiri were performed. 

Maurice, (Ind. Ant., iii. 536,) speaking 
of the subterranean passages of the Tem- 
ple of Isis, in the island of Phile in the 
river Nile, says, " it was in these gloomy 
caverns that the grand and mystic arcana 
of the goddess were unfolded to the adoring 
aspirant, while the solemn hymns of initia- 
tion resounded through the long extent of 
these stony recesses." 

Many of the ancient oracles, as, for in- 
stance, that of Trophonius in Bceotia, were 
delivered in caves. Hence, the cave — sub- 
terranean, dark, and silent — was mingled in 
the ancient mind with the idea of mystery. 

In the ceremonies of Masonry, we find 
the cavern or vault in what is called the 
Cryptic Masonry of the American Rite, 
and also in the high degrees of the French 
and Scottish Rites, in which it is a symbol 
of the darkness of ignorance and crime 
impenetrable to the light of truth. 

In reference to the practical purposes of 
the cavern, as recorded in the legend of 
these degrees, it may be mentioned that 
caverns, which abounded in Palestine in 
consequence of the geological structure of 
the country, are spoken of by Josephus as 
places of refuge for banditti ; and Mr. 
Phillott says, in Smith's Dictionary, that it 
was the caves which lie beneath and around 
so many of the Jewish cities that formed 
the last hiding-places of the Jewish leaders 
in the war with the Romans. 

Cedars of Lebanon. In scriptural 
symbology, the cedar-tree, says Wemyss, 
(Symb. Lang. Scrip.,) was the symbol of 
eternity, because its substance never decays 
nor rots. Hence, the Ark of the Covenant 
was made of cedar; and those are said to 
utter things worthy of cedar who write 
that which no time ought to obliterate. 

The Cedars of Lebanon are frequently 
referred to in the legends of Masonry, es- 
pecially in the higher degrees ; not, however, 
on account of any symbolical signification, 
but rather because of the use made of them 
by Solomon and Zerubbabel in the con- 
struction of their respective Temples. Mr. 
Phillott (Smith's Diet. Bible) thus describes 
the grove so celebrated in scriptural and 
Masonic history 

The grove of trees known as the Cedars 
of Lebanon consists of about four hundred 
trees, standing quite alone in a depression 
of the mountain with no trees near, about 
six thousand four hundred feet above the 
sea, and three thousand below the summit. 
About eleven or twelve are very large and 



CELEBKATION 



CENTAINE 



153 



old, twenty-five large, fifty of middle size, 
and more than three hundred younger and 
smaller ones. The older trees have each 
several trunks and spread themselves wide- 
ly round, but most of the others are of 
cone-like form, and do not send out wide, 
lateral branches. In 1550, there were 
twenty-eight old trees; in 1739, Pococke 
counted fifteen, but the number of trunks 
makes the operation of counting uncertain. 
They are regarded with much reverence by 
the native inhabitants as living records of 
Solomon's power, and the Maronite patri- 
arch was formerly accustomed to celebrate 
there the festival of the Transfiguration at 
an altar of rough stones. 

Celebration. The third degree of 
Fessler's Rite. See Fessler's Bite. 

Celestial Alphabet. See Alphabet 
of Angels. 

Celtic Mysteries. See Druidism. 

Celts. The early inhabitants of Italy, 
Gaul, Spain, and Britain. They are sup- 
posed to have left Asia during one of the 
Aryan emigrations, and, having travelled in 
a westerly direction, to have spread over 
these countries of Europe. The Celtic 
Mysteries or the Sacred Bites which they 
instituted are known as Druidism, which 
see. 

Cement. The cement which in Oper- 
ative Masonry is used to unite the various 
parts of a building into one strong and 
durable mass, is borrowed by Speculative 
Masonry as a symbol to denote that 
brotherly love which binds the Masons of 
all countries in one common brotherhood. 
As this brotherhood is recognized as being 
perfected among Master Masons only, the 
symbol is very appropriately referred to the 
third degree. 

Cemeteries, Masonic. The desire 
to select some suitable spot wherein to de- 
posit the remains of our departed kindred 
and friends seems almost innate in the 
human breast. The stranger's field was 
bought with the accursed bribe of betrayal 
and treason, and there is an abhorrence to 
depositing our loved ones in places whose 
archetype was so desecrated by its purchase- 
money. The churchyard, to the man of 
sentiment, is as sacred as the church itself. 
The cemetery bears a hallowed character, 
and we adorn its graves with vernal flowers 
or with evergreens, to show that the dead, 
though away from our presence visibly, 
still live and bloom in our memories. The 
oldest of all the histories that time has 
saved to us contains an affecting story of 
this reverence of the living for the dead, 
when it tells us how Abraham, when Sarah, 
his beloved wife, had died in a strange 
land, reluctant to bury her among stran- 
gers, purchased from the sons of Heth the 
U 



cave of Machpelah for a burial-place for 
his people. 

It is not, then, surprising that Masons, 
actuated by this spirit, should have been 
desirous to consecrate certain spots as rest- 
ing-places for themselves and for the strange 
brethren who should die among them. A 
writer in the London Freemason's Magazine 
for 1858 complained that there was not in 
England a Masonic cemetery, nor portion 
of an established cemetery especially dedi- 
cated to the interment of the brethren of 
the Craft. This neglect cannot be charged 
against the Masons of America, for there 
is scarcely a city or town of considerable 
size in which the 'Masons have not pur- 
chased and appropriated a suitable spot as 
a cemetery to be exclusively devoted to the 
use of the Fraternity. These cemeteries 
are often, and should always be, dedicated 
with impressive ceremonies ; and it is to be 
regretted that our rituals have provided no 
sanctioned form of service for these occa- 
sions. 

Censer. A small vessel of metal fitted 
to receive burning coals from the altar, and 
on which the incense for burning was sprin- 
kled by the priest in the Temple. Among 
the furniture of a Boyal Arch Chapter is to 
be found the censer, which is placed upon 
the altar of incense within the sanctuary, 
as a symbol of the pure thoughts and 
grateful feelings which, in so holy a place, 
should be offered up as a fitting sacrifice to 
the great I AM. In a similar symbolic 
sense, the censer, under the name of the 
"poi of incense," is found among the em- 
blems of the third degree. See Pot of 
Incense. The censer also constitutes a 
part of the Lodge furniture in many of the 
high degrees. 

Censor. G'adicke says this is not an 
officer, but is now and then introduced into 
some of the Lodges of Germany. He is 
commonly found where the Lodge has its 
own private house, in which, on certain 
days,, mixed assemblies are held of Free- 
masons and their families and friends. 
Of those assemblies the Censor has the 
superintendence. 

Censure. In Masonic law, the mild- 
est form of punishment that can be in- 
flicted, and may be defined to be a formal 
expression of disapprobation, without other 
result than the effect produced upon the 
feelings of him who is censured. It is 
adopted by a resolution of the Lodge on a 
motion made at a regular communication ; 
it requires only a bare majority of votes for 
its passage, does not affect the Masonic 
standing of the person censured, and may 
be revoked at any subsequent regular com- 
munication. 

Centaine, Order of. A mystical 



154 



CENTENNIAL 



CERTIFICATE 



society of the last century which admitted 
females. It was organized at Bordeaux, in 
1735. Lenning says that at a later period 
some of its adherents attempted to engraft 
it upon Freemasonry, but without effect. 

Centennial. That which happens 
every hundred years. Masonic bodies that 
have lasted for that period very generally 
celebrate the occasion by a commemorative 
festival. On the 4th of November, 1852, 
almost all of the Lodges of the United 
States celebrated the centennial anniversary 
of the initiation of George Washington as 
a Freemason. 

Centralists. A society which existed 
in Europe from 1770 to 1780. It made use 
of Masonic forms at its meeting simply to 
conceal its secrets. Lenning calls it an al- 
chemical association, but says that it had 
religious and political tendencies. G'adicke 
thinks that its object was to propagate 
Jesuitism. 

Central Point. See Point within a 
Circle. 

Centre, Opening on the. In the 
English ritual, a Master Mason's Lodge is 
said to be opened on the centre, because the 
brethren present, being all Master Masons, 
are equally near and equally distant from 
that imaginary central point which among 
Masons constitutes perfection. Neither of 
the preliminary degrees can assert the same 
conditions, because the Lodge of an Entered 
Apprentice may contain all the three classes, 
and that of a Fellow Craft may include 
some Master Masons; and therefore the 
doctrine of perfect equality is not carried 
out in either. An attempt was made, but 
without success, in the Trestle Board, 
published under the sanction of the Balti- 
more Masonic Convention, to introduce the 
custom into the American Lodges. 

Cephas. A word which in the Syriac 
signifies a rock or stone, and is the name 
which was bestowed by Christ upon Simon, 
when he said to him, " Thou art a rock," 
which the Greeks rendered by Uerpog, and 
the Latins by Petrus, both words meaning 
"a rock." It is used in the degree of 
Eoyal Master, and there alludes to the 
Stone of Foundation. 

Ceremonies. The outer garments 
which cover and adorn Freemasonry as 
clothing does the human body. Although 
ceremonies give neither life nor truth to 
doctrines or principles, yet they have an 
admirable influence, since by their use 
certain things are made to acquire a sacred 
character which they would not otherwise 
have had ; and hence, Lord Coke has most 
wisely said, that " prudent antiquity did, 
for more solemnity and better memory and 
observation of that which is to be done, 
express substances under ceremonies." 



Ceremonies, Master of. Bee Master 
of Ceremonies. 

Ceres. Among the Romans, the god- 
dess of agriculture ; but among the more 
poetic Greeks she was worshipped under 
the name of Demeter, as the symbol of the 
prolific earth. To her is attributed the 
institution of the Eleusinian Mysteries in 
Greece, the most popular of all the ancient 
initiations. 

Cerneau, Joseph. A French jew- 
eller, born at Villeblerin, in 1763, and who 
in the beginning of the nineteenth century 
removed to the city of New York, where 
in 1807 he established a spurious body 
under the title of " Sovereign Grand Con- 
sistory of the United States of America, its 
Territories and Dependencies." This Ma- 
sonic charlatan, who claimed the right to 
organize bodies of the Ancient and Ac- 
cepted Scottish Rite, was expelled and his 
pretensions denounced, in 1813, by the 
legal Supreme Council sitting at Charles- 
ton, South Carolina. Cerneau and his adhe- 
rents gave much trouble in the Scottish 
Rite for many years, and the bodies which 
he had formed were not entirely dissolved 
until long after the establishment of a 
legal Supreme Council for the Northern 
Jurisdiction. 

Certificate. A diploma issued by a 
Grand Lodge, or by a subordinate Lodge 
under its authority, testifying that the 
holder thereof is a true and trusty brother, 
and recommending him to the hospitality 
of the Fraternity abroad. The character 
of this instrument has sometimes been 
much misunderstood. It is by no means 
intended to act as a voucher for the bearer, 
nor can it be allowed to supersede the ne- 
cessity of a strict examination. A stranger, 
however, having been tried and proved by 
a more unerring standard, his certificate 
then properly comes in as an auxiliary tes- 
timonial, and will be permitted to afford 
good evidence of his correct standing in his 
Lodge at home ; for no body of Masons, 
true to the principles of their Order, would 
grant such an instrument to an unworthy 
brother, or to one who, they feared, might 
make an improper use of it. But though 
the presence of a Grand Lodge certificate 
be in general required as collateral evidence 
of worthiness to visit, or receive aid, its ac- 
cidental absence, which may arise in vari- 
ous ways, as from fire, captivity, or ship- 
wreck, should not debar a strange brother 
from the rights guaranteed to him by our 
Institution, provided he can offer other evi- 
dence of his good character. The Grand 
Lodge of New York has, upon this subject, 
taken the proper stand in the following 
regulation : " That no Mason be admitted 
to any subordinate Lodge under the juris- 



CHAILLOU 



CHALDEA 



155 



diction of this Grand Lodge, or receive the 
charities of any Lodge, unless he shall, on 
such application, exhibit a Grand Lodge 
certificate, duly attested by the proper au- 
thorities, except he is known to the Lodge to 
be a worthy brother." 

The certificate system has been warmly 
discussed by the Grand Lodges of the 
United States, and considerable opposition 
to it has been made by some of them on 
the ground that it is an innovation. If it 
is an innovation, it certainly is not one of 
the present day, as we may learn from the 
Regulations made in General Assembly of 
the Masons of England, on St. John the 
Evangelist's day, 1663, during the Grand 
Mastership of the Earl of St. Albans, one 
of which reads as follows : 

" That no person hereafter who shall be 
accepted a Freemason shall be admitted 
into any Lodge or Assembly, until he has 
brought a certificate of the time and place 
of his acceptation from the Lodge that ac- 
cepted him, unto the Master of that limit 
or division where such Lodge is kept." 

Chaillou de Joinville. He played 
an important part in the Freemasonry of 
France about the middle of the last cen- 
tury, especially during the schisms which 
at that time existed in the Grand Lodge. 
In 1761, he was an active me*mber of the 
Council of Emperors of the East and West, 
or Rite of Perfection, which had been estab- 
lished in 1758. Under the title of " Sub- 
stitute General of the Order, Ven. Master 
of the First Lodge in France, called St. 
Anthony's, Chief of the Eminent Degrees, 
Commander, and Sublime Prince of the 
Royal Secret, etc., etc., etc.," he signed the 
Patent of Stephen Morin, authorizing him 
to extend the Royal Order in America, 
which was the first step that subsequently 
led to the establishment of the Ancient, and 
Accepted Rite in the United States. In 
1762, the Prince of Clermont, Grand Mas- 
ter of the Grand Lodge of France, removed 
the dancing-master Lacorne, whom he had 
previously appointed his Substitute Gene- 
ral, and who had become distasteful to the 
respectable members of the Grand Lodge, 
and put Chaillou de Joinville in his place. 
This action created a schism in the Grand 
Lodge, during which De Joinville appears 
to have acted with considerable energy, 
but eventually he became almost as noto- 
rious as his predecessor, by issuing irregular 
charters and deputations. On the death of 
the Prince of Clermont, in 1771, the La- 
cornists regained much of their influence, 
and De Joinville appears quietly to have 
passed away from the field of French Ma- 
sonry and Masonic intrigues. 

Chain, Mystic, To form the mystic 
chain is for the brethren to make a circle, 



holding each other by the hands, as in sur- 
rounding a grave, etc. Each brother crosses 
his arms in front of his body, so as to give 
his right hand to his left hand neighbor, and 
his left hand to his right hand neighbor. 
The French call it chaine oVunion. It is a 
symbol of the close connection of all Ma- 
sons in one common brotherhood. 

Chain of Flowers. In French Ma- 
sonry, when a Lodge celebrates the day of 
its foundation, or the semi-centennial mem- 
bership of one of the brethren, or at the 
initiation of a louveteau, the room is deco- 
rated with wreaths of flowers called " chaine 
de fleurs." 

Chain of Union. See Chain, Mystic. 

Chain, Triangular. One of the 
legends of Freemasonry tells us that when 
the Jewish Masons were carried as cap- 
tives from Jerusalem to Babylon by Neb- 
uchadnezzar, they were bound by triangu- 
lar chains, which was intended as an addi- 
tional insult, because to them the triangle, 
or delta, was a symbol of the Deity, to be 
used only on sacred occasions. The legend 
is of course apocryphal, and is worth noth- 
ing except as a legendary symbol. 

Chair. A technical term signifying the 
office of Master of a Lodge. Thus, " he is 
eligible to the chair " is equivalent to " he 
is eligible to the office of Master." The 
word is applied in the same sense to the 
presiding office in other Masonic bodies. 

Chairman. The presiding officer of 
a meeting or committee. In all committees 
of a Lodge, the Worshipful Master, if he 
chooses to attend, is ex-officio chairman ; as 
is the Grand Master of any meeting of the 
Craft when he is present. 

Chair, Master in the. The Ger- 
man Masons call the Worshipful Master, 
" der Meister im Stuhl," or the Master in 
the Chair. 

Chair, Oriental. The seat or office 
of the Master of a Lodge is thus called — 
sometimes, more fully, the " Oriental Chair 
of King Solomon." 

Chair, Passing the. The ceremony 
of inducting the Master elect of a Lodge 
into his office is called " passing the chair." 
He who has once presided over a Lodge as 
its Master, is said to have "passed the 
chair," hence the title " Past Master." 

Chaldea. A large tract of country, 
lying in a nearly north-west and south- 
east direction for a distance of four hun- 
dred miles along the course of the rivers 
Euphrates and Tigris, with an average 
width of one hundred miles. The kingdom 
of Chaldea, of which Babylon was the 
chief city, is celebrated in Masonic history 
as the place where the Jewish captives were 
conducted after the destruction of Jerusa- 
lem. At that time Nebuchadnezzar was 



156 



CHALDEANS 



CHAPEAU 



the king. His successors, during the cap- 
tivity, were Evilmerodach, Neriglissar, 
Labosordacus, and Belshazzar. In the 
seventeenth year of his reign, the city of 
Babylon was taken, and the Chaldean 
kingdom subverted by Cyrus, king of Per- 
sia, who terminated the captivity of the 
Jews, and restored them to their native 
country. 

Chaldeans or Chaldees. The 
ancient — Diodorus Siculus says the " most 
ancient " — inhabitants of Babylonia. There 
was among them, as among the Egyptians, 
a true priestly caste, which was both exclu- 
sive and hereditary ; for although not every 
Chaldean was a priest, yet no man could 
be a priest among them unless he were a 
Chaldean." "At Babylon," says Dr. Smith, 
{Anc. Hist, of the East, p. 398,) " they were in 
all respects the ruling order in the body pol- 
itic, uniting in themselves the characters of 
the English sacerdotal and military classes. 
They filled all the highest offices of state 
under the king, who himself belonged to 
the order." The Chaldean priests were 
famous for their astronomical science, the 
study of which was particularly favored by 
the clear atmosphere and the cloudless 
skies of their country, and to which they 
were probably urged by their national 
worship of the sun and the heavenly hosts. 
Diodorus Siculus says that they passed 
their whole lives in meditating questions of 
philosophy, and acquired a great reputation 
for their astrology. They were addicted 
especially to the art of divination, and 
framed predictions of the future. They 
sought to avert evil and to insure good by 
purifications, sacrifices, and enchantments. 
They were versed in the arts of prophesy- 
ing and explaining dreams and prodigies. 
All this learning among the Chaldeans was 
a family tradition ; the son inheriting the 
profession and the knowledge of the priest- 
hood from his father, and transmitting it 
to his descendants. The Chaldeans were 
settled throughout the whole country, but 
there were some special cities, such as 
Borsippa, Ur, Sippera, and Babylon, where 
they had regular colleges. The reputation 
of the Chaldeans for prophetic and magical 
knowledge was so great, that astrologers, 
and conjurers in general, were styled Baby- 
lonians and Chaldeans, just as the wander- 
ing fortune-tellers of modern times are 
called Egyptians or gypsies, and Ars Chal- 
dceorum was the name given to all occult 
sciences. 

Chalice. A cup used in religious rites. 
It forms a part of the furniture of a Com- 
mandery of Knights Templars, and of 
some of the higher degrees of the French 
and Scottish Rites. It should be made 
either of silver or of gilt metal. The stem 



of the chalice should be about four inches 
high, and the diameter from three to six. 
Chalk, Charcoal, and Clay. By 

these three substances are beautifully sym- 
bolized the three qualifications for the ser- 
vitude of an Entered Apprentice — freedom, 
fervency, and zeal. Chalk is the freest of 
all substances, because the slightest touch 
leaves a trace behind. Charcoal, the most 
fervent, because to it, when ignited, the 
most obdurate metals yield ; and clay, the 
most zealous, because it is constantly em- 
ployed in man's service, and is as constant- 
ly reminding us that from it we all came, 
and to it we must all return. In the earlier 
lectures of the last century, the symbols, 
with the same interpretation, were given 
as " Chalk, Charcoal, and Earthen Pau." 

Chamber, Middle. See Middle 
Chamber. «. 

Chamber of Reflection. In the 
French and Scottish Rites, a small room 
adjoining the Lodge, in which, preparatory 
to initiation, the candidate is enclosed for 
the purpose of indulging in those serious 
meditations which its sombre appearance, 
and the gloomy emblems with which it is 
furnished, are calculated to produce. It is 
also used in some of the high degrees for a 
similar purpose. Its employment is very 
appropriate, for, as G'adicke well observes, 
" it is only in solitude that we can deeply 
reflect upon our present or future under- 
takings, and blackness, darkness, or solitari- 
ness, is ever a symbol of death. A man who 
has undertaken a thing after mature re- 
flection seldom turns back." 

Chancellor. An officer in a Council 
of Knights of the Red Cross, correspond- 
ing in some respects to the Senior Warden 
of a Symbolic Lodge. 

Chancellor, Grand. An officer in 
the Supreme Councils and Grand Consisto- 
ries of the Ancient and Accepted Scottish 
Rite, whose duties are somewhat similar to 
those of a Corresponding Secretary. 

Chaos. A confused and shapeless 
mass, such as is supposed to have existed 
before God reduced creation into order. It 
is a Masonic symbol of the ignorance and 
intellectual darkness from which man is 
rescued by the light and truth of Masonry. 
Hence, ordo ab chao, or, "order out of 
chaos," is one of the mottoes of the Insti- 
tution. 

Chaos Disentangled. One of the 
names formerly given to the twenty-eighth 
degree of the Ancient and Accepted Scot- 
tish Rite, or Knight of the Sun. It is like- 
wise found in the collection of M. Pyron. 
Discrete and Wise Chaos are the forty-ninth 
and fiftieth degrees of the Rite of Mizraim. 

Chapeau. The cocked hat worn in 
this country by Knights Templars. The 



CHAPEL 



CHARGES 



157 



regulations of the Grand Encampment of 
the United States, in 1862, prescribes that it 
shall be " the military chapeau, trimmed 
with black binding, one white and two 
black plumes, and appropriate cross on the 
left side." 

Chapel. The closets and anterooms 
so necessary and convenient to a Lodge for 
various purposes, are dignified by German 
Masons with the title of "Capelan, or 
chapels." 

Chapel, St. Mary's. The oldest 
Lodge in Edinburgh, Scotland, whose min- 
utes, according to Lawrie, extend as far 
back as the year 1598. They show that 
Thomas Boswell, Esq., of Auchinleck, was 
made a Warden of the Lodge in the year 
1600, and that the Hon. Eobert Moray, 
Quartermaster-General of the Army in 
Scotland, was created a Master Mason in 
1641. These facts show that at that early 
period persons who were not operative 
Masons by profession were admitted into 
the Order. 

Chapiter. The uppermost part of a 
column, pillar, or pilaster, serving as 
the head or crowning, and placed imme- 
diately over the shaft and under the en- 
tablature. The pillars which stood in front 
of the porch of King Solomon's Temple 
were adorned with chapiters of a peculiar 
construction, which are largely referred to, 
and their symbolism explained, in the Fel- 
low Craft's degree. See Pillars of the 
Porch. 

Chaplain. The office of Chaplain of 
a Lodge is one which is not recognized in 
the ritual of this country, although often 
conferred by courtesy. The Master of a 
Lodge in general performs the duties of a 
Chaplain. 

Chaplain, Grand. An office in a 
Grand Lodge of very modern date. It was 
first instituted on the 1st of May, 1775, on 
the occasion of the laying of the corner- 
stone of the Freemasons' Hall in London. 
This office is now universally recognized by 
the Grand Lodges of this country. His 
duties are confined to offering up prayer at 
the communications of the Grand Lodge, 
and conducting its devotional exercises on 
public occasions. 

Chapter. In early times the meetings 
of Masons were called not only Lodges, but 
Chapters and Congregations. Thus, the 
statute enacted in the third year of the 
reign of Henry VI., of England, A. D. 
1425, declares that " Masons shall not con- 
federate in Chapters and Congregations." 
The word is now exclusively appropriated 
%o designate the bodies in "which degrees 
higher than the symbolic are conferred. 
Thus, there are Chapters of Royal Arch 
Masons in the York and American Rites 



and Chapters of Rose Croix Masons in the 
Ancient and Accepted. 
Chapter, General Grand. See 

General Grand Chapter. 

Chapter, Grand. See Grand Chap- 
ter. 

Chapter Mason. A colloquialism 
denoting a Royal Arch Mason. 

Chapter Masonry. A colloquial- 
ism intended to denote the degrees con- 
ferred in a Royal Arch Chapter. 

Chapter, Rose Croix. See Pose 
Croix, Prince of. 

Chapter, Royal Arch. A convo- 
cation of Royal Arch Masons is called a 
Chapter. In Great Britain, Royal Arch 
Masonry is connected with and under the 
government of the Grand Lodge ; but in 
America, the jurisdictions are separate. 
Here, a Chapter of Royal Arch Masons is 
empowered to give the preparatory degrees 
of Mark, Past, and Most Excellent Master ; 
although, of course, the Chapter, when 
meeting in either of these degrees, is called 
a Lodge. In some Chapters, the degrees 
of Royal and Select Master are also given 
as preparatory degrees ; but in most of the 
States, the control of these is conferred 
upon separate bodies, called " Councils of 
Royal and Select Masters." 

The presiding officers of a Chapter are 
the High Priest, King, and Scribe, who 
are, respectively, representatives of Joshua, 
Zerubbabel, and Haggai. In the English 
Chapters, these officers are generally styled 
either by the founders' names, as above, or 
as First, Second, and Third Principals. In 
the Chapters of Ireland the order of the 
officers is King, High Priest, and Scribe. 
Chapters of Royal Arch Masons in this 
country are primarily under the jurisdic- 
tion of State Grand Chapters, as Lodges 
are under Grand Lodges ; and secondly, 
under the General Grand Chapter of the 
United States, whose meetings are held tri- 
ennially, and which exercises a general 
supervision over this branch of the Order 
throughout the Union. See Poyal Arch. 

Chapters, Irish. See Irish Chapters. 

Characteristic Xame. See Order 
Name. 

Charcoal. See Chalk, Charcoal, and 



Charge. So called from the "Old 
Charges," because, like them, it contains 
an epitome of duty. It is the admonition 
which is given by the presiding officer, at 
the close of the ceremony of initiation, to 
the candidate, and which the latter receives 
standing, as a token of respect. There is 
a charge for each degree, which is to be 
found in all the monitors and manuals from 
Preston onwards. 

Changes. The "Masons' Constitu- 



158 



CHAKGES 



CHARITY 



tions " are old records, containing a history, 
very often somewhat apocryphal, of the 
origin and progress of Masonry, and regu- 
lations for the government of the Craft. 
These regulations are called " Charges," 
and are generally the same in substance, 
although they differ in number, in the dif- 
ferent documents. These charges are di- 
vided into "Articles" and " Points ; ,; al- 
though it would be difficult to say in what 
the one section differs in character from the 
other, as each details the rules which should 
govern a Mason in his conduct towards his 
"lord," or employer, and to his brother 
workmen. The oldest of these charges is 
to be found in the York Constitutions, (if 
they are authentic,) and consists of Fifteen 
Articles and Fifteen Points. It was re- 
quired by the Constitutions of the time of 
Edward III., " that, for the future, at the 
making or admission of a brother, the con- 
stitutions and charges should be read." 
This regulation is still preserved in form, 
in modern Lodges, by the reading of " the 
charge" by the Master to a candidate at 
the close of the ceremony of his reception 
into a degree. 

Charges of 1722. The Fraternity 
had long been in possession of many 
records, containing the ancient regulations 
of the Order; when, in 1722, the Duke of 
Montague 'being Grand Master of England, 
the Grand Lodge finding fault with their 
antiquated arrangement, it was directed 
that they should be collected, and after be- 
ing properly digested, be annexed to the 
Book of Constitutions, then in course of 
publication under the superintendence of 
Dr. James Anderson. This was accord- 
ingly done, and the document now well- 
known under the title of The Old Charges 
of the Free and Accepted Masons, constitutes, 
by universal consent, a part of the funda- 
mental law of our Order. The charges are 
divided into six general heads of duty, as 
follows : 1. Concerning God and religion. 
2. Of the civil magistrate, supreme and 
subordinate. 3. Of Lodges. 4. Of Mas- 
ters, Wardens, Fellows, and Apprentices. 
5. Of the management of the Craft in work- 
ing. 6. Of behavior under different cir- 
cumstances, and in various conditions. 
These charges contain succinct directions 
for the proper discharge of a Mason's du- 
ties, in whatever position he may be placed, 
and are, as modern researches have shown, 
a collation of the charges contained in the 
Old Records, and from them have been 
abridged, or by them suggested, all those 
well-known directions found in our moni- 
tors, which Masters are accustomed to read 
to candidates on their reception. See 
Records, Old. 

Charity. " Though I speak with the 



tongues of men and of angels, and have not 
charity, I am become as sounding brass, or 
a tinkling cymbal. And though I have the 
gift of prophecy, and understand all mys- 
teries and knowledge, and have all faith, so 
that I could remove mountains, and have 
not charity, I am nothing." (1 Corinth, 
xiii. 1, 2.) Such was the language of an 
eminent apostle of the Christian church, 
and such is the sentiment that constitutes 
the cementing bond of Freemasonry. The 
apostle, in comparing it with faith and 
hope, calls it the greatest of the three, and 
hence in Masonry it is made the topmost 
round of its mystic ladder. We must not 
fall into the too common error that charity 
is only that sentiment of commiseration 
which leads us to assist the poor with pecu- 
niary donations. Its Masonic, as well as 
its Christian application is more noble and 
more extensive. The word used by the 
apostle is, in the original, 'aya-rj, or love, a 
word denoting that kindly state of mind 
which renders a person full of good-will 
and affectionate regard towards others. 
John Wesley expressed his regret that the 
Greek had not been correctly translated as 
love instead of charity, so that the apostolic 
triad of virtues would have been, not "faith, 
hope, and charity," but " faith, hope, and 
love." Then w T ould we have understood 
the comparison made by St. Paul, when he 
said, "Though I bestow all my goods to 
feed the poor, and though I give my body 
to be burned, and have not love, it profiteth 
me nothing." Guided by this sentiment, 
the true Mason will "suffer long and be 
kind." He will be slow to anger and easy 
to forgive. He will stay his falling brother 
by gentle admonition, and warn him with 
kindness of approaching danger. He will not 
open his ear to his slanderers, and will close 
his lips against all reproach. His faults 
and his follies will be locked in his breast, 
and the prayer for mercy will ascend to 
Jehovah for his brother's sins. Nor will 
these sentiments of benevolence be confined 
to those who are bound to him by ties of 
kindred or worldly friendship alone ; but, 
extending them throughout the globe, he 
will love and cherish all who sit beneath 
the broad canopy of our universal Lodge. 
For it is the boast of our Institution, that 
a Mason, destitute and worthy, may find in 
every clime a brother, and in every land a 
home. 

Charity, Committee on. See Com- 
mittee on Charity. 

Charity Fund. Many Lodges and 
Grand Lodges have a fund especially ap- 
propriated to charitable purposes, and 
which is not used for the disbursement of 
the current expenses, but which is appro- 
priated to the relief of indigent brethren, 



CHAKLATAN 



CHARTER 



159 



their widows and orphans. The charity 
fund of the Grand Lodge of Pennsylvania, 
which was bequeathed to it by Stephen 
Girard, and which is the largest in this 
country, considerably exceeds fifty thou- 
sand dollars. 

Charlatan. A charlatan is a babbling 
mountebank, who imposes on the populace 
by large pretensions and high sounding 
words. A charlatan in Masonry is one who 
seeks by a display of pompous ceremonial, 
and often by claims to supernatural powers, 
to pervert the institution of Masonry to 
the acquisition of gain, or the gratification 
of a paltry ambition. Every man, says a 
distinguished writer, is a charlatan who ex- 
torts money by charging for sixpenny trash 
the amount that should only be paid for 
works of science, and that, too, under the 
plea of conveying knowledge that cannot 
otherwise be obtained [Lond. Freem. Mag., 
1844, p. 505). The eighteenth century pre- 
sented many examples of these Masonic 
charlatans, of whom by far the greatest 
was Cagliostro; nor has the nineteenth 
century been entirely without them. 

Charlemagne. The great Charles, 
King of France, who ascended the throne 
in the year 768, is claimed by some Masonic 
writers as a patron of Masonry. This is 
perhaps because architecture flourished in 
France during his reign, and because he 
encouraged the arts by inviting the archi- 
tects and travelling Freemasons, who were 
then principally confined to Italy, to visit 
France and engage in the construction of 
important edifices. 

Charles Martel. He was the founder 
of the Carlovingian dynasty, and governed 
France with supreme power from 716 to 741, 
under the title of Duke of the Franks. He 
is claimed by the authors of the Old Records 
as one of the patrons of Masonry. Thus, 
the Landsdowne manuscript says : " There 
was one of the Royall Line of France called 
Charles Marshall, and he was a man that 
loved well the said Craft and took upon 
him the Rules and Manners, and after that 
By the Grace of God he was elect to be 
the King of France, and when he was in 
his Estate he helped to make those Masons 
that were now, and sett them on Work and 
gave them Charges and Manners and good 
pay as he had learned of other Masons, and 
confirmed them a Charter from yeare to 
yeare to hold their Assembly when they 
would, and cherished them right well, and 
thus came this Noble Craft into France." 

Rebold {Hist. Gen.) has accepted this 
legend as authentic, and says : "In 740, 
Charles Martel, who reigned in France 
under the title of Mayor of the Palace, at 
the request of the Anglo-Saxon kings, sent 
many workmen and Masters into England." 



Charles I., and II. For their sup- 
posed connection with the origin of Free- 
masonry, see Stuart Masonry. 

Charles XIII. The Duke of Siider- 
manland was distinguished for his attach- 
ment to Masonry. In 1809 he ascended the 
throne of Sweden under the title of Charles 
XIII. Having established the Masonic 
order of knighthood of that name, he ab- 
dicated in favor of Charles John Berna- 
dotte, but always remained an active and 
zealous member of the Order. There is no 
king on record so distinguished for his at- 
tachment to Freemasonry as Charles XIIL, 
of Sweden, and to him the Swedish Masons 
are in a great measure indebted for the 
high position that the Order has maintained 
during the present century in that country. 

Charles XIII., Order of. An order 
of knighthood instituted in 1811 by Charles 
XIIL, King of Sweden, and which was to 
be conferred only on the principal digni- 
taries of the Masonic institution in his do- 
minions. In the manifesto establishing 
the Order, the king says : " To give to 
this society (the Masonic) a proof of our 
gracious sentiments towards it, we will and 
ordain that its first dignitaries to the 
number which we may determine, shall in 
future be decorated with the most intimate 
proof of our confidence, and which shall be 
for them a distinctive mark of the highest 
dignity." The number of Knights are 
twenty-seven, all Masons, and the King of 
Sweden is the perpetual Grand Master. 
The color of the ribbon is red, and the 
jewel a maltese cross pendent from an im- 
perial crown. 

Charleston. A city in the United 
States of America, and the metropolis of 
the State of South Carolina. It was there 
that the first Supreme Council of the 
Ancient and Accepted Scottish Rite was 
established in 1801, whence all other Su- 
preme Councils have emanated, directly or 
indirectly. Hence, it has assumed the 
title of "Mother Council of the world." 
Its seat was removed in 1870 to the city of 
Washington. See Scottish Bite. 

Charms, Magical. See Talisman. 

Chart. 1. A map on which is delineated 
the emblems of a degree, to be used for the 
instruction of candidates, formerly called a 
carpet, which see. 2. The title given by 
Jeremy L. Cross to his Hieroglyphic 
Monitor, which acquired on its first ap- 
pearance in the Lodges of America a pop- 
ularity that it has not yet entirely lost. 
Hence the word chart is still sometimes 
used colloquially and improperly to desig- 
nate any other Masonic manual of moni- 
torial instruction. 

Charter. Often used for Warrant of 
Constitution, which see. 



160 



CHARTERED 



CHEREAU 



Chartered Lodge. A Lodge work- 
ing under the authority of a Charter or 
Warrant of Constitution issued by a Grand 
Lodge as distinguished from a Lodge work- 
ing under a dispensation issued by a Grand 
Master. Chartered Lodges only are entitled 
to representation in the Grand Lodge. 
They alone can make by-laws, elect mem- 
bers, or have their officers installed. They 
are the constituent bodies of a jurisdiction, 
and by their representatives compose the 
Grand Lodge. 

Charter Member. A Mason whose 
name is attached to the petition upon which 
a Charter or Warrant of Constitution has 
been granted to a Lodge, Chapter, or other 
subordinate body. 

Charter of Cologne. See Cologne, 
Charter of. 

Charter of Transmission. See 
Transmission, Charter of. 

Chasidim. In Hebrew, D'TDJT 
meaning saints. The name of a sect which 
existed in the time of the Maccabees, and 
which was organized for the purpose of op- 
posing innovations upon the Jewish faith. 
Their essential principles were to observe 
all the ritual laws of purification, to meet 
frequently for devotion, to submit to acts 
of self-denial and mortification, to have all 
things in common, and sometimes to with- 
draw from society and to devote themselves 
to contemplation. Lawrie, who seeks to 
connect them with the Masonic institution 
as a continuation of the Masons of the Solo- 
monic era, describes them as " a religious 
Fraternity, or an order of the Knights of 
the Temple of Jekusalem, who bound 
themselves to adorn the porches of that 
magnificent structure, and to preserve it 
from injury and decay. This association 
was composed of the greatest men of Israel, 
who were distinguished for their charitable 
and peaceful dispositions, and always sig- 
nalized themselves by their ardent zeal for 
the purity and preservation of the Temple." 

Chastanier, Benedict. A French 
Mason, who in the year 1767 introduced 
into England a modification of the Rite 
of Pernetty, in nine degrees, and estab- 
tished a Lodge in London under the name 
of the "Illuminated Theosophists;" which, 
however, according to Lenning, soon aban- 
doned the Masonic forms, and was con- 
verted into a mere theosophic sect, intended 
to propagate the religious system of Sweden- 
borg. Mr. White, in his Life of Emanuel 
Swedenborg, (Lond., 1868, p. 683,) gives an 
account of "The Theosophical Society, in- 
stituted for the purpose of promoting the 
Heavenly Doctrines of the New Jerusalem 
by translating, printing, and publishing 
the theological writings of Emanuel Swe- 
denborg." This society was formed in 



1784, and met on Sundays and Thursdays 
at chambers in New Court, Middle Temple, 
for the discussion of Swedenborg's writings. 
Among the twenty-five persons mentioned 
by White as having either joined the so- 
ciety or sympathized with its object, we 
find the name of " Benedict Chastanier, 
French Surgeon, 62 Tottenham Court." 
The nine degrees of Chastanier's Rite of 
Illuminated Theosophists are as follows: 
1, 2, and 3, Symbolic degrees ; 4, 5, 6, The- 
osophic Apprentice, Fellow Craft, and 
Master ; 7, Sublime Scottish Mason, or Ce- 
lestial Jerusalem ; 8, Blue Brother ; and 9, 
Ked Brother. 

Chastity. In the Halliwell MS. of 
the Constitutions of Masonry, written not 
later than the latter part of the fourteenth 
century, and purporting to be a copy of the 
Eegulations adopted at York in 926, the 
seventh point is in these words : 

" Thou schal not by thy maystres wyf ly, 
Ny by thy felows yn no manner wyse, 
Lest the Craft wolde the despyse ; 
Ny by thy felows concubyne, 
No more thou woldest be dede by thyne." 

Again, in the Constitutions known as the 
Matthew Cooke MS., the date of which is 
about the latter part of the fifteenth century, 
the same regulation is enforced in these 
words: "The 7th Point. That he covet 
not the wyfe ne the daughter of his 
masters, neither of his fellows but if [un- 
less] it be in marriage." So all through 
the Old Constitutions and Charges, we find 
this admonition to respect the chastity of 
our brethren's wives and daughters; an ad- 
monition which, it is scarcely necessary to 
say, is continued to this day. 

Chasufrle. The outer dress worn by 
the priest at the altar service, and is an 
imitation of the old Eoman toga. It is a 
circular cloth, which falls down over the 
body so as completely to cover it, with an 
aperture in the centre for the head to pass 
through. It is used in the ceremonies of 
the Kose Croix degree. 

Checkered Floor. See Mosaic Pave- 
ment. 

Chef-d'oeuvre. It was a custom 
among many of the gilds, and especially 
among the Compagnons du Devoir, who 
sprung up in the sixteenth century in 
France, on the decay of Freemasonry in 
that kingdom, and as one of its results, to 
require every Apprentice, before he could 
be admitted to the freedom of the gild, 
to present a piece of finished work as a 
proof of his skill in the art in which he had 
been instructed. The piece of work was 
called his chef-d'oeuvre, or masterpiece. 

Chereau, Antoine Gnillinnme. 
A" painter in Paris, who published, in 1806, 



CHERUBIM 



CHINA 



161 



two hermetico-philosophical brochures en- 
titled, Explication de la Pierre Cubique, and 
Explication de la Croix Philosophique ; or 
Explanations of the Cubical Stone and of 
the Philosophical Cross. These works are 
brief, but give much interesting informa- 
tion on the ritualism and symbolism of the 
high degrees. They have been republished 
by Tessier in his Manuel General, without, 
however, any acknowledgment to the orig- 
inal author. 

Cherubim. The second order of the 
angelic hierarchy, the first being the sera- 
phim. The two cherubim that overtopped 
the mercy- seat or covering of the ark, in 
the holy of holies, were placed there by 
Moses, in obedience to the orders of God : 
"And thou shalt make two cherubim of 
gold, of beaten work shalt thou make them, 
in the two ends of the mercy-seat. And 
the cherubim shall stretch forth their 
wings on high, covering the mercy -seat 
with their wings, and their faces shall look 
one to another; towards the mercy -seat 
shall the faces of the cherubim be." (Exod. 
xxv. 17, 19.) It was between these cheru- 
bim that the Shekinah or divine presence 
rested, and from which issued the Bathkol 
or voice of God. Of the form of these 
cherubim, we are ignorant. Josephus says, 
that they resembled no known creature, 
but that Moses made them in the form in 
which he saw them about the throne of 
God ; others, deriving their ideas from what 
is said of them by Ezekiel, Isaiah, and St. 
John, describe them as having the face and 
breast of a man, the wings of an eagle, the 
belly of a lion, and the legs and feet of an 
ox, which three animals, with man, are the 
symbols of strength and wisdom. But all 
agree in this, that they had wings, and that 
these wings were extended. The cherubim 
were purely symbolic. But although there 
is great diversity of opinion as to their ex- 
act signification, yet there is a very general 
agreement that they allude to and sym- 
bolize the protecting and overshadowing 
power of the Deity. Reference is made to 
the extended wings of the cherubim in the 
degree of Royal Master. 

Chesed. A word which is most gen- 
erally corrupted into Hesed. It is the He- 
brew "lDn> an( i signifies mercy. Hence, 
it very appropriately refers to that act of 
kindness and compassion which is com- 
memorated in the degree of Select Master 
of the American system. It is the fourth 
of the Kabbalistic Sephiroth, and is com- 
bined in a triad with Beauty and Justice. 

Chevalier. Employed by the French 
Masons as the equivalent of Knight in the 
name of any degree in which the latter 
word is used by English Masons, as Cheva- 
lier du Soleil, for the Knight of the Sun, or 
V 11 



Chevalier de V Orient for Knight of the 
East. The German word is Bitter. 

Chibbelum. A significant word used 
in the rituals of the last century, which de- 
fine it to mean "a worthy Mason." It is a 
corruption of Giblim. 

Chicago, Congress of. A conven- 
tion of distinguished Masons of the United 
States, held at the city of Chicago in Sep- 
tember, 1859, during the session of the 
Grand Encampment and General Grand 
Chapter, for the purpose of establishing a 
General Grand Lodge, or a Permanent Ma- 
sonic Congress. Its results were not of a 
successful character ; and the death of its 
moving spirit, Cyril Pearl, which occurred 
soon after, put an end to all future at- 
tempts to carry into effect any of its pre- 
liminary proceedings. 

Chief of the Tabernacle. The 
twenty-third degree in the Ancient and 
Accepted Scottish Rite. It commemorates 
the institution of the order of the priest- 
hood in Aaron and his sons Eleazar and 
Ithamar. Its principal officers are three, 
a Sovereign Sacrificer and two High Priests, 
now called by the Supreme Councils of 
America the Most Excellent High Priest 
and Excellent Priests, and the members of 
the " Hierarchy" or " Court," as the Lodge 
is now styled, are called Levites. The 
apron is white, lined with deep scarlet and 
bordered with red, blue, and purple ribbon. 
A golden chandelier of seven branches is 
painted or embroidered on the centre 
of the apron. The jewel, which is a 
thurible, is worn from a broad yellow, 
purple, blue, and scarlet sash from the left 
shoulder to the right hip. 

Chief of the Twelve Tribes. 
( Chef des douze Tribus. ) The eleventh de- 
gree of the Chapter of Emperors of the 
East and West. It is also called Illustrious 
Elect. 

Chiefs of Masonry. A title for- 
merly given in the Ancient and Accepted 
Scottish Rite to Princes of Jerusalem. It 
seems now to be more appropriate to In- 
spectors General of the thirty-third degree. 

Chili. Freemasonry was introduced 
into Chili, in 1841, by the Grand Orient of 
France. Lodges were subsequently organ- 
ized in 1850 and 1851 by the Grand Lodges 
of Massachusetts and California. On the 
20th of April a Grand Lodge was formed, 
and a Grand Chapter soon after. 

China. Masonry was introduced many- 
years ago into China by the Grand Lodge 
of England. A Provincial Grand Lodge 
exists at Hong-Kong, and several Lodges. 
These are mainly supported by the foreign 
population. There are also Chapters and an 
Encampment of Knights Templars, under 
the English authority. 



162 



CHINESE 



CHRISTIANIZATION 



Chinese Secret Societies. In 

China, as in all other countries, secret so- 
cieties have existed, such as the Tien-tee- 
whee, or Association of Heaven and Earth, 
and the Tien-lee, or Society of Celestial 
Eeason. But the attempt* to trace any 
analogy between them and Freemasonry 
is a mistaken one. These societies have in 
general been of a political character, with 
revolutionary tendencies, and as such have 
been prohibited by the government, some- 
times under the penalty of the death or 
banishment of their members. Their simi- 
larity to Masonry consists only in these 
points : that they have forms of initiation, 
an esoteric instruction, and secret modes of 
recognition. Beyond these all further re- 
semblance fails. 

Chisel. In the American Eite the 
chisel is one of the working tools of a 
Mark Master, and symbolizes the effects of 
education on the human mind. For as the 
artist, by the aid of this instrument, gives 
form and regularity to the shapeless mass 
of stone, so education, by cultivating the 
ideas and by polishing the rude thoughts, 
transforms the ignorant savage into the 
civilized being. 

In the English ritual, the chisel is one 
of the working tools of the Entered Ap- 
prentice, with the same reference to the 
advantages of education. Preston (B. II., 
Sect, vi.,) thus elaborates its symbolism as 
one of the implements of Masonry : "The 
chisel demonstrates the advantages of dis- 
cipline and education. The mind, like the 
diamond in its original state, is unpolished; 
but as the effects of the chisel on the ex- 
ternal coat soon presents to view the latent 
beauties of the diamond, so education dis- 
covers the latent virtues and draws them 
forth to range the large field of matter and 
space, in order to display the summit of 
human knowledge, — our duty to God and 
to man." But the idea is not original 
with Preston. It is found in Hutchin- 
son, who, however, does not claim it as 
his own. It formed, most probably, a por- 
tion of the lectures of the period. In the 
French system, the chisel is placed on the 
tracing board of the Fellow Craft as an 
implement with which to work upon and 
polish the Eough Ashlar. It has, there- 
fore, there the same symbolic signification. 

Chivalry. The origin of chivalry is 
involved in very great obscurity. Almost 
every author who has written on this sub- 
ject has adopted an hypothesis of his own. 
Some derive the institution from the eques- 
trian order of ancient Eome, while others 
trace it to the tribes who, under the name 
of Northmen, about the ninth century, 
invaded the southern parts of Europe. 
Warburton ascribes the origin of chivalry 



to the Arabians; Pinkerton, Mallet, and 
Percy, to the Scandinavians. Clavel de- 
rives it from the secret societies of the 
Persians, which were the remains of the 
mysteries of Mithras. In Christendom, it 
gave rise to the orders of knighthood, some 
of which have been incorporated into the 
Masonic system. See Knighthood. 

Christ, Order of. After the over- 
throw of the Order of Knights Templars 
throughout Europe, Dennis I., King of 
Portugal, in 1317 solicited of Pope John 
XXII. permission to re-establish the Order 
of the Temple in his dominions under the 
name of the Order of Christ, and to restore 
to it the possessions which had been wrested 
from the Templars. The pope consented, 
approved the statutes which had been sub- 
mitted to him, and, in 1319, confirmed the 
institution, reserving to himself and to his 
successors the right of creating knights, 
which has given rise to the pontifical 
branch of the Order which exists at Eome. 
The knights follow the rule of St. Bene- 
dict, and conform in all points to the stat- 
utes of the Order of the Temple. The 
Grand Mastership is vested in the king of 
Portugal, and the Order having been secu- 
larized in 1789, the members were divided 
into the three classes of six Grand Crosses, 
four hundred and fifty Commanders, and 
an unlimited number of knights. It was 
designated the Most Noble Order, and none 
but those nobly descended, of unsullied char- 
acter, could be admitted. That the grand- 
father had been a mechanic was an impedi- 
ment to the exaltation even of knights of 
the third class. The Grand Crosses and Com- 
manders had generally valuable grants and 
great privileges ; the latter were also enjoyed 
by the knights, with pensions with rever- 
sion to their wives. 

Christianization of Freema- 
sonry. The interpretation of the sym- 
bols of Freemasonry from a Christian 
point of view is a theory adopted by some 
of the most distinguished Masonic writers 
of England and this country, but one 
which I think does not belong to the an- 
cient system. Hutchinson, and after him 
Oliver, — profoundly philosophical as are 
the Masonic speculations of both, — have, 
I am constrained to believe, fallen into a 
great error in calling the Master Mason's 
degree a Christian institution. It is true 
that it embraces within its scheme the great 
truths of Christianity upon the subject of 
the immortality of the soul and the resur- 
rection of the body; but this was to be 
presumed, because Freemasonry is truth, 
and all truth must be identical. But the 
origin of each is different ; their histories 
are dissimilar. The principles of Free- 
masonry preceded the advent of Chris- 



CHURCH 



CIPHER 



163 



tianity. Its symbols and its legends are 
derived from the Solomonic Temple and 
from the people even anterior to that. Its 
religion comes from the ancient priesthood; 
its faith was that primitive one of Noah 
and his immediate descendants. If Ma- 
sonry were simply a Christian institution, 
the Jew and the Moslem, the Brahman and 
the Buddhist, could not conscientiously 
partake of its illumination. But its uni- 
versality is its boast. In its language citi- 
zens of every nation may converse ; at its 
altar men of all religions may kneel ; to 
its creed disciples of every faith may sub- 
scribe. 

Yet it cannot be denied that since the 
advent of Christianity a Christian element 
has been almost imperceptibly infused into 
the Masonic system, at least among Chris- 
tian Masons. This has been a necessity ; 
for it is the tendency of every predomi- 
nant religion to pervade with its influence 
all that surrounds it or is about it, whether 
religious, political, or social. This arises 
from a need of the human heart. To the 
man deeply imbued with the spirit of his 
religion, there is an almost unconscious 
desire to accommodate and adapt all the 
business and the amusements of life, — the 
labors and the employments of his every- 
day existence, — to the in-dwelling faith of 
his soul. 

The Christian Mason, therefore, while 
acknowledging and appreciating the great 
doctrines taught in Masonry, and also while 
grateful that these doctrines were preserved 
in the bosom of his ancient Order at a time 
when they were unknown to the multitudes 
of the surrounding nations, is still anxious 
to give to them a Christian character; to 
invest them, in some measure, with the pe- 
culiarities of his own creed, and to bring 
the interpretation of their symbolism more 
nearly home to his own religious senti- 
ments. 

The feeling is an instinctive one, belong- 
ing to the noblest aspirations of our human 
nature ; and hence we find Christian Ma- 
sonic writers indulging in it to an almost 
unwarrantable excess, and, by the extent 
of their sectarian interpretations, materially 
affecting the cosmopolitan character of the 
Institution. 

This tendency to Christianization has, in 
some instances, been so universal, and has 
prevailed for so long a period, that certain 
symbols and myths have been, in this way, 
so deeply and thoroughly imbued with the 
Christian element as to leave those who 
have not penetrated into the cause of this 
peculiarity, in doubt whether they should 
attribute to the symbol an ancient or a 
modern and Christian origin. 
Church, Freemasons of the. 



An Architectural College was organized in 
London, in the year 1842, under the name 
of " Freemasons of the Church for the Re- 
covery, Maintenance, and Furtherance of 
the True Principles and Practice of Archi- 
tecture." The founders announced their ob- 
jects to be " the rediscovery of the ancient 
principles of architecture ; the sanction of 
good principles of building, and the con- 
demnation of bad ones ; the exercise of 
scientific and experienced judgment in the 
choice and use of the most proper mate- 
rials ; the infusion, maintenance, and ad- 
vancement of science throughout architec- 
ture; and eventually, by developing the 
powers of the College upon a just and 
beneficial footing, to reform the whole prac- 
tice of architecture, to raise it from its pres- 
ent vituperated condition, and to bring 
around it the same unquestioned honor 
which is at present enjoyed by almost every 
other profession." The Builder, vol. i., 
p. 23. 

One of their own members has said that 
" the title was not intended to express any 
conformity with the general body of Free- 
masons, but rather as indicative of the pro- 
fessed views of the College, namely, the re- 
covery, maintenance, and furtherance of 
the free principles and practice of architec- 
ture." And that, in addition, they made 
it an object of their exertions to preserve 
or effect the restoration of architectural re- 
mains of antiquity threatened unneces- 
sarily with demolition or endangered by 
decay. But it is evident, from the close 
connection of modern Freemasonry with 
the building gilds of the Middle Ages, that 
any investigations into the condition of 
mediaeval architecture must throw light on- 
Masonic history. 

Cipher Writing. Cryptography, or 
the art of writing in cipher, so as to con- 
ceal the meaning of what is written from 
all except those who possess the key, may 
be traced to remote antiquity. De la 
Guilletiere (Lacedcemon) attributes its ori- 
gin to the Spartans, and Polybius says that 
more than two thousand years ago iEneas 
Tacitus had collected more than twenty 
different kinds of cipher which were then 
in use. Kings and generals communicated 
their messages to officers in distant prov- 
inces, by means of a preconcerted cipher; 
and the system has always been employed 
wherever there was a desire or a necessity 
to conceal from all but those who were en- 
titled to the knowledge the meaning of a 
written document. 

The Druids, who were not permitted by 
the rules of their Order to commit any part 
of their ritual to ordinary writing, pre- 
served the memory of it by the use of the 
letters of the Greek alphabet. The Kab- 



164 



CIPHER 



CIPHER 



balists concealed many words by writing 
them backwards : a method which is still 
pursued by the French Masons. The old 
alchemists also made use of cipher writing, 
in order to conceal those processes the 
knowledge of which was intended only for 
the adepts. Thus Roger Bacon, who dis- 
covered the composition of gunpowder, is 
said to have concealed the names of the in- 
gredients under a cipher made by a trans- 
position of the letters. 

Cornelius Agrippa tells us, in his Occult 
Philosophy, that the ancients accounted it 
unlawful to write the mysteries of God 
with those characters with which profane 
and vulgar things were written ; and he 
cites Porphyry as saying that the ancients 
desired to conceal God, and divine virtues, 
by sensible figures which were visible, yet 
signified invisible things, and therefore de- 
livered their great mysteries in sacred 
letters, and explained them by symbolical 
representations. Porphyry here, undoubt- 
edly, referred to the invention and use of 
hieroglyphics by the Egyptian priests; but 
these hieroglyphic characters were in fact 
nothing else but a form of cipher intended 
to conceal their instructions from the un- 
initiated profane. 

Peter Aponas, an astrological writer of 
the thirteenth century, gives us some of the 
old ciphers which were used by the Kabba- 
lists, and among others one alphabet called 
" the passing of the river," which is re- 
ferred to in some of the high degrees of 
Masonry. 

But we obtain from Agrippa one alpha- 
bet in cipher which is of interest to Masons, 
and which he says was once in great esteem 
among the Kabbalists, but which has now, 
he adds, become so common as to be placed 
among profane things. He describes this 
cipher as follows, {Philos. Occult, lib. iii., 
cap. 3.) The twenty-seven characters (in- 
cluding the finals) of the Hebrew alphabet 
were divided into three classes of nine in 
each, and these were distributed into nine 
squares, made by the intersection of two 
horizontal and two vertical lines, forming, 
the following figure : 



1 



In each of these compartments three 
letters were placed; as, for instance, in the 
first compartment, the first, tenth, and 
nineteenth letters of the alphabet; in the 



second compartment, the second, eleventh, 
and twentieth, and so on. The three 
letters in each compartment were distin- 
guished from each other by dots or accents. 
Thus, the first compartment, or L> repre- 
sented the first letter, or fr$ ; the same com- 
partment with a dot, thus, li , represented 
the tenth letter, or 3 ; or with two dots, 
thus, |^, it represented the nineteenth letter, 
or p; and so with the other compartments ; 
the ninth or last representing the ninths 
eighteenth, and twenty-seventh letters, JJ, 
y, or J/, accordingly as it was figured 
H, "H or ^|, without a dot in the centre or 
with one or two. 

About the middle of the last century, the 
French Masons adopted a cipher similar to 
this in principle, but varied in the details, 
among which was the addition of four 
compartments, made by the oblique inter- 
section of two lines in the form of a St. 
Andrew's Cross. This cipher was never 
officially adopted by the Masons of any 
other country, but was at one time assumed 
by the American Royal Arch ; although it 
is now becoming obsolete there. It is, how- 
ever, still recognized in all the " Tuilleurs" 
of the French Rite. It has become so 
common as to be placed, as Agrippa said 
of the original scheme, "among profane 
things." Its use would certainly no longer 
subserve any purpose of concealment. 
Rockwell openly printed it in his Ahiman 
Rezon of Georgia ; and it is often used by 
those who are not initiated, as a means of 
amusement. 

There is, therefore, really no recognized 
cipher in use in Ancient Craft Masonry. 
Brown and Finch, who printed rituals in- 
tended only for the use of Masons, and not 
as expositions, invented ciphers for their 
own use, and supplied their initiated read- 
ers with the key. Without a key, their 
works are unintelligible, except by the art 
of the decipherer. 

Although not used in symbolic Masonry, 
the cipher is common in the high degrees, 
of which there is scarcely one which has not 
its peculiar cipher. But for the purposes 
of concealment, the cipher is no longer of 
any practical use. The art of deciphering 
has been brought to so great a state of per- 
fection that there is no cipher so compli- 
cated as to bid defiance for many hours to 
the penetrating skill of the experienced de- 
cipherer. Hence, the cipher has gone out 
of use in Masonry as it has among diplo- 
matists, who are compelled to communi- 
cate with their respective countries by 
'methods more secret than any that can be 
supplied by a despatch written in cipher. 
Edgar A. Poe has justly said, in his story 
of The Gold Bug, that " it may well be 
doubted whether human ingenuity can con- 



CIRCLE 



CIRCUMAMBULATION 165 



struct an enigma of the kind, which hu- 
man ingenuity may not, by proper appli- 
cation, resolve." 

Circle. The circle being a figure which 
returns into itself, and having therefore 
neither beginning nor end, it has been 
adopted in the symbology of all countries 
and times as a symbol sometimes of the 
universe and sometimes of eternity. With 
this idea in the Zoroasteric mysteries of 
Persia, and frequently in the Celtic myste- 
ries of Druidism, the temple of initiation 
was circular. In the obsolete lectures of 
the old English system, it was said that 
" the circle has ever been considered sym- 
bolical of the Deity ; for as a circle appears 
to have neither beginning nor end, it may 
be justly considered a type of God, without 
either beginning of days or ending of years. 
It also reminds us of a future state, where 
we hope to enjoy everlasting happiness and 
joy." But whatever refers especially to 
the Masonic symbolism of the circle will be 
more appropriately contained in the article 
on the Point within a Circle. 

Circular Temples. These were used 
in the initiations of the religion of Zoroas- 
ter. Like the square temples of Masonry, 
and the other mysteries, they were sym- 
bolic of the world; and the symbol was 
completed by making the circumference of 
the circle a representation of the zodiac. 
In the mysteries of Druidism also, the 
temples were sometimes circular. 

Circumambulatioii,Riteof. Cir- 
cumambulation is the name given by sacred 
archaeologists to that religious rite in the 
ancient initiations which consisted in a 
formal procession around the altar, or 
other holy and consecrated object. The 
same Rite exists in Freemasonry. 

In ancient Greece, when the priests were 
engaged in the rite of sacrifice, they and 
the people always walked three times round 
the altar while singing a sacred hymn. In 
making this procession, great care was 
taken to move in imitation of the course 
of the sun. For this purpose, they com- 
menced at the east, and passing on by the 
way of the south to the west and thence by 
the north, they arrived at the east again.* 
By this means, as it will be observed, the 
right hand was always placed to the altar.f 

This ceremony the Greeks called moving 
sk det-ia ev Set; la, from the right to the right, 

* The strophe of the ancient hymn was sung in 
going from the east to the west ; the antistrophe 
in returning to the east, and the epode while 
standing still. 

f " After this," says Potter, " they stood about 
the altar, and the priest, turning towards the 
right hand, went round it and sprinkled it with 
meal and holy water." — Antiquities of Greece. 
B. II., ch. iv., p. 206. 



which was the direction of the motion, and 
the Romans applied to it the term dextro- 
vorsum, or dextrorsum, which signifies the 
same thing. Thus, Plautus ( Curcul. I., i. 70, ) 
makes Palinurus, a character in his comedy 
of Curculio, say : "If you would do rever- 
ence to the gods, you must turn to the 
right hand." Si deos salutas dextroversum 
censeo. Gronovius, in commenting on this 
passage of Plautus, says : " In worshipping 
and praying to the gods, they were ac- 
customed to turn to the right hand." 

A hymn of Callimachus has been pre- 
served, which is said to have been chanted 
by the priests of Apollo at Delos, while 
performing this ceremony of circumambu- 
lation, the substance of which is "we 
imitate the example of the sun, and follow 
his benevolent course." 

Among the Romans, the ceremony of 
circum ambulation was always used in the 
rites of sacrifice, of expiation or purifica- 
tion. Thus Virgil {Mi., vi. 229,) describes 
Chorinseus as purifying his companions at 
the funeral of Misenus, by passing three 
times around them while aspersing them 
with the lustral waters ; and to do so conve- 
niently, it was necessary that he should 
have moved with his right hand towards 
them. 

" Idem ter socios pura circumtulit unda, 
Spargens rore levi et ramo felicis olivse." 

That is : 

Thrice with pure water compass'd he the crew, 
Sprinkling, with olive branch, the gentle dew. 

In fact, so common was it to unite the 
ceremony of circumambulation with that 
of expiation or purification, or, in other 
words, to make a circuitous procession in 
performing the latter rite, that the term 
lustrare, whose primitive meaning is "to 
purify," came at last to be synonymous 
with circuire, to walk round anything, and 
hence a purification and a circumambula- 
tion were often expressed by the same 
word. 

Among the Hindus, the same rite of cir- 
cumambulation has always been practised. 
As an instance, we may cite the ceremonies 
which are to be performed by a Brahman, 
upon first rising from bed in the morning, 
an accurate account of which has been 
given by Mr. Colebrooke in the sixth vol- 
ume of the Asiatic Researches. The priest 
having first adored the sun, while directing 
his face to the east, then walks towards the 
west by the way of the south, saying, at 
the same time, " I follow the course of the 
sun," which he thus explains: "As the 
sun in his course moves round the world 
by way of the south, so do I follow that 



166 



CIRCUMSPECTION 



CIVILIZATION 



luminary, to obtain the benefit arising from 
a journey round the earth by the way of 
the south." 

Lastly, we may refer to the preservation 
of this Eite among the Druids, whose 
"mystical dance" around the cairn, or 
sacred stones, was nothing more nor less 
than the Eite of circumambulation. On 
these occasions, the .priest always made 
three circuits from east to west, by the 
right hand, around the altar or cairn, ac- 
companied by all the worshippers. And so 
sacred was the rite once considered, that we 
learn from Toland {Celt. Eel. and Learn., 
II., xvii.,) that in the Scottish Isles, once a 
principal seat of the Druidical religion, the 
people " never come to the ancient sacrific- 
ing and fire-hallowing cairns, but they walk 
three times around them, from east to west, 
according to the course of the sun." This 
sanctified tour, or round by the south, he 
observes, is called Deaseal, as the contrary, 
or unhallowed one by the north, is called 
Tuapholl. And, he further remarks, that 
this word Deaseal was derived " from Deas, 
the right (understanding hand) and soil, 
one of the ancient names of the sun ; the 
right hand in this round being ever next 
the heap." 

This Eite of circumambulation undoubt- 
edly refers to the doctrine of sun-worship, 
because the circumambulation was always 
made around the sacred place, just as the 
sun was supposed to move around the 
earth; and although the dogma of sun- 
worship does not of course exist in Free- 
masonry, we find an allusion to it in the 
Eite of circumambulation, which it pre- 
serves, as well as in the position of the 
ofiicers of a Lodge and in the symbol of a 
point within a circle. 

Circumspection. A necessary watch- 
fulness is recommended to every man, but 
in a Mason it becomes a positive duty, and 
the neglect of it constitutes a heinous 
crime. On this subject, the Old Charges 
of 1722 (vi. 4,) are explicit. "You shall 
be cautious in your words and carriage, 
that the most penetrating stranger shall 
not be able to discover or find out what is 
not proper to be imitated ; and sometimes 
you shall divert a discourse and manage it 
prudently for the honor of the Worshipful 
Fraternity." 

City of David. A section in the 
southern part of Jerusalem, embracing 
Mount Zion, where a fortress of the Jebu- 
sites stood, which David reduced, and where 
he built a new palace and city, to which he 
gave his own name. 

City of the Great King. Jerusa- 
lem, so called in Psalm xlviii. 2, and by 
the Saviour in Matt. v. 35. 

Civilization and Freemasonry. 



Those who investigate in the proper spirit 
the history of Speculative Masonry, will 
be strongly impressed with the peculiar 
relations that exist between the history of 
Masonry and that of civilization. They 
will find these facts to be patent: that 
Freemasonry has ever been the result of 
civilization; that in the most ancient times 
the spirit of Masonry and the spirit of 
civilization have always gone together; 
that the progress of both has been with 
equal strides; that where there has been 
no appearance of civilization there has 
been no trace of Masonry; and, finally, 
that wherever Masonry has existed in any 
of its forms, there it has been surrounded 
and sustained by civilization, which social 
condition it in turn elevated and purified. 

Speculative Masonry, therefore, seems 
to have been a necessary result of civiliza- 
tion. It is, even in its primitive and most 
simple forms, to be found among no bar- 
barous or savage people. Such a state of 
society has never been capable of intro- 
ducing or maintaining its abstract princi- 
ples of Divine truth. 

But while Speculative Masonry is the 
result of civilization, existing only in its 
bosom and never found among barbarous 
or savage races, it has, by a reactionary 
law of sociology, proved the means of ex- 
tending and elevating the civilization to 
which it originally owed its birth. Civil- 
ization has always been progressive. That 
of Pelasgic Greece was far behind that 
which distinguished the Hellenic period 
of the same country. The civilization of 
the ancient world was inferior to that of 
the modern, and every century shows an 
advancement in the moral, intellectual, and 
social condition of mankind. But in this 
progress from imperfection to perfection 
the influence of those speculative systems 
that are identical with Freemasonry has 
always been seen and felt. Let us, for an 
example, look at the ancient heathen world 
and its impure religions. While the people 
of Paganism bowed, in their ignorance, to 
a many-headed god, or, rather, worshipped 
at the shrines of many gods, whose mytho- 
logical history and character must have 
exercised a pernicious effect on the moral 
purity of their worshippers, Speculative 
Philosophy, in the form of the "Ancient 
Mysteries," was exercising its influence 
upon a large class of neophytes and disci- 
ples, by giving this true symbolic interpre- 
tation of the old religious myths. In the 
adyta of their temples in Greece and Eome 
and Egypt, in the sacred caves of India, 
and in the consecrated groves of Scandina- 
via and Gaul and Britain, these ancient 
sages were secretly divesting the pagan faith 
of its polytheism and of its anthropomor- 



CLANDESTINE 



CLAY 



167 



phic deities, and were establishing a pure 
monotheism in its place, and illustrating, 
by a peculiar symbolism, the great dogmas 
— since taught in Freemasonry — of the 
unity of God and the immortality of the 
soul. And in modern times, when the reli- 
gious thought of mankind, under a better 
dispensation, has not required this purifi- 
cation, Masonry still, in other ways, exerts 
its influence in elevating the tone of civil- 
ization ; for through its working the social 
feelings have been strengthened, the amen- 
ities and charities of life been refined and 
extended, and, as we have had recent rea- 
son to know and see, the very bitterness of 
strife and the blood-guiltiness of war have 
been softened and oftentimes obliterated. 

We then arrive at these conclusions, 
namely, that Speculative Masonry is a 
result of civilization, for it exists in no 
savage or barbarous state of society, but 
has always appeared with the advent in 
any country of a condition of civilization, 
" grown with its growth and strengthened 
with its strength ; " and, in return, has 
proved, by a reactionary influence, a potent 
instrument in extending, elevating, and 
refining the civilization which gave it 
birth, by advancing its moral, intellectual, 
and religious character. 

Clandestine. The ordinary meaning 
of this word is secret, hidden. The French 
word clandestin, from which it is derived, is 
defined by Boiste to be something " fait en 
cachette et contre les lois," done in a hiding- 
place and against the laws, which better 
suits the Masonic signification, which is 
illegal, not authorized. 

Clandestine Lodge. A body of 
Masons uniting in a Lodge without the 
consent of a Grand Lodge, or, although 
originally legally constituted, continuing 
to work after its charter has been revoked, 
"is styled a " Clandestine Lodge." Neither 
Anderson nor Entick employ the word. It 
was first used in the Book of Constitutions 
in a note by Noorthouck, on page 239 of 
his edition. 

Clandestine Mason. One made 
in or affiliated with a clandestine Lodge. 
With clandestine Lodges or Masons, regu- 
lar Masons are forbidden to associate or 
converse on Masonic subjects. 

Clare, Martin. A celebrated Mason 
of England in the last century. He was a 
man of some distinction in literary circles, 
for he was a Fellow of the Royal Society. 
In 1732 he was appointed by the Grand 
Lodge to revise the system of lectures, 
which at this time was the one that had 
been prepared by Anderson and Desagu- 
liers. In 1735 he was appointed Junior 
Grand Warden, and in 1741, Deputy Grand 
Master. He was distinguished for zeal and 



intelligence in Masonry, and made several 
improvements in the ritual. He translated 
into English a work which had been pub- 
lished the preceding year, in Dublin, under 
the title of Relation Apologique et Historique 
de la Societt des Franc-Magons. In 1735, he 
delivered an address before the Grand 
Lodge, which was translated into French 
and German. Clare's lectures were a great 
improvement on those which preceded 
them, and continued to be a standard of 
English ritualism until superseded in or 
about 1770 by the still better system of 
Dunckerley. . 

Classification of Masons. Oliver 
says, in his Landmarks and in his Dic- 
tionary, that ancient Masonic tradition in- 
forms us that the speculative and operative 
Masons who were assembled at the build- 
ing of the Temple were arranged in nine 
classes, under their respective Grand Mas- 
ters ; viz., 30,000 Entered Apprentices, un- 
der their Grand Master Adoniram ; 80,000 
Fellow Crafts, under Hiram Abif ; 2000 
Mark Men, under Stolkyn ; 1000 Master 
Masons, under Mohabin; 600 Mark Mas- 
ters, under Ghiblim ; 24 Architects, under 
Joabert ; 12 Grand Architects, under Adoni- 
ram ; 45 Excellent Masons, under Hiram 
Abif; 9 Super- Excellent Masons, under 
Tito Zadok ; besides the Ish Sabbal, or la- 
borers. The tradition is, however, rather 
apocryphal. 

Clay Ground. In the clay ground 
between Succoth and Zeredatha, Hiram 
Abif cast all the sacred vessels of the Tem- 
ple, as well as the pillars of the porch. 
This spot was about thirty-five miles in a 
north-east direction from Jerusalem ; and it 
is supposed that Hiram selected it for his 
foundry, because the clay which abounded 
there was, by its great tenacity, peculiarly 
fitted for making moulds. The Masonic 
tradition on this subject is sustained by the 
authority of Scripture. See 1 Kings vii. 46, 
and 2 Chron. iv. 17. Morris, in his Freema- 
sonry in the Holy Land, gives the following 
interesting facts in reference to this locality. 
" A singular fact came to light under the 
investigations of my assistant at Jerusa- 
lem. He discovered that the jewellers of 
that city, at the present day, use a par- 
ticular species of brown, arenaceous clay in 
making moulds for casting small pieces in 
brass, etc. Inquiring whence this clay 
comes, they reply, 'From Seihoot, about 
two days' journey north-east of Jerusalem.' 
Here, then, is a satisfactory reply to the 
question, Where was the ' clay ground ' 
of Hiram's foundries ? It is the best ma- 
trix-clay existing within reach of Hiram 
Abif, and it is found only in 'the clay 
ground between Succoth and Zeredatha;' 
and considerable as was the distance, and 



168 



CLEAN 



CLERKS 



extremely inconvenient as was the locality, 
so important did that master-workman 
deem it, to secure a sharp and perfect 
mould for his castings, that, as the Biblical 
record informs us, he established his fur- 
naces there." 

Clean Hands. Clean hands are a 
symbol of purity. The psalmist says, " that 
he only shall ascend into the hill of the 
Lord, or shall stand in his holy place, who 
hath clean hands and a pure heart." 
Hence, the washing of the hands is an out- 
ward sign of an internal purification ; and 
the psalmist says in another place, " I will 
wash my hands in innocence. And I will 
encompass thine altar, Jehovah." In the 
Ancient Mysteries the washing of the 
hands was always an introductory ceremony 
to the initiation ; and, of course, it was used 
symbolically to indicate the necessity of 
purity from crime as a qualification of those 
who sought admission into the sacred rites ; 
and hence, on a temple in the Island of 
Crete, this inscription was placed: " Cleanse 
your feet, wash your hands, and then en- 
ter." Indeed, the washing of hands, as 
symbolic of purity, was among the ancients 
a peculiarly religious rite. No one dared 
to pray to the gods until he had cleansed 
his hands. Thus, Homer makes Hector 
say: 

" Xepal 3' avi-troKTiv Ait Xeiffeiv aidma otvov 
Mopai." Iliad, vi. 266. 

" I dread with unwashed hands to bring 
My incensed wine to Jove an offering." 

In a similar spirit of religion, iEneas, 
when leaving burning Troy, refuses to en- 
ter the Temple of Ceres until his hands, 
polluted by recent strife, had been washed 
in the living stream. 

" Me bello e tanto digressum et coede recenti, 
Attractare nefas, donee me flumine vivo 
Abluero." {Mn. y ii. 718.) 

" In me, now fresh from war and recent strife, 
'T is impious the sacred things to touch, 
Till in the living stream myself I bathe." 

The same practice prevailed among the 
Jews, and a striking instance of the sym- 
bolism is exhibited in that well-known ac- 
tion of Pilate, who, when the Jews clam- 
ored for Jesus that they might crucify him, 
appeared before the people, and, having 
taken water, washed his hands, saying at 
the same time, "I am innocent of the 
blood of this just man, see ye to it." 

The white gloves worn by Masons as a 
part of their clothing, alluded to this sym- 
bolizing of clean hands ; and what in some 
of the high degrees has been called " Ma- 



sonic Baptism" is nothing else but tha 
symbolizing, by a ceremony, this doctrine 
of clean hands as the sign of a pure heart. 

Cleave. The word to cleave is twice 
used in Masonry, and each time in an oppo- 
site sense. First, in the sense of adhering, 
where the sentence in which it is employed 
is in the Past Master's degree, and is taken 
from the 37th Psalm : " Let my tongue cleave 
to the roof of my mouth ; " second, in the 
Master's degree, where, in the expres- 
sion, "The flesh cleaves from the bone," 
it has the intransitive meaning of to sepa- 
rate, and is equivalent to " the flesh parts, 
or separates, itself from the bone." In this 
latter use the word is obsolete, and used 
only technically as a Masonic term. 

Clefts of the Rocks. The whole 
of Palestine is very mountainous, and these 
mountains abound in deep clefts or caves, 
which were anciently places of refuge to 
the inhabitants in time of war, and were 
often used as lurking places for robbers. It 
is, therefore, strictly in accordance with 
geographical truth that the statement, in 
relation to the concealment of certain per- 
sons in the clefts of the rocks, is made in 
the third degree. See the latter part of the 
article Caverns. 

Clement XII. A pope who assumed 
the pontificate on the 12th of August, 1730, 
and died on the 6th of February, 1740. 
On the 28th of April, 1738, he published 
his celebrated bull of excommunication, 
entitled in Eminenti Apostolatus Specula, in 
which we find these words, "For which 
reason the temporal and spiritual commu- 
nities are enjoined, in the name of holy 
obedience, neither to enter the society of 
Freemasons, to disseminate its principles, 
to defend it, nor to admit nor conceal it 
within their houses or palaces, or else- 
where, under pain of excommunication 
ipso facto, for all acting in contradiction to * 
this, and from which the pope only can 
absolve the dying." Clement was a bitter 
persecutor of the Masonic Order, and hence 
he caused his Secretary of State, the Car- 
dinal Firrao, to issue on the 14th of Jan- 
uary, 1739, a still more stringent edict for 
the Papal States, in which death and con- 
fiscation of property, without hope of 
mercy, was the penalty, or, as the original 
has it, " sotto Pena della morte, e confisca- 
zione de beni da incorressi, irremissibil- 
mente senz a speranza di grazia." 

Clerks of Strict Observance. 
Known also as the Spiritual Branch of 
the Templars, or Clerici Ordinis Templarii. 
This was a schism from the Order or Rite 
of Strict Observance, and was founded 
by Starck in 1 767. The members of this 
Rite established it as a rival of the latter 
system. They claimed a pre-eminence not 



CLERMONT 



CLOSING 



169 



only over the Rite of Strict Observance, but 
also over all the Lodges of ordinary Ma- 
sonry, and asserted that they alone pos- 
sessed the true secrets of the Order, and 
knew the place where the treasures of the 
Templars were deposited. For a further 
history of this Rite, see the word Starch. 
The Rite consisted of seven degrees, viz., 
1, 2, and 3. Symbolic Masonry. 4. Junior 
Scottish Mason, or Jungschotte. 5. Scot- 
tish Master, or Knight of St. Andrew. 

6. Provincial Capitular of the Red Cross. 

7. Magus, or Knight of Purity and Light. 
This last was subdivided into five sections, 
as follows : I. Knight Novice of the third 
year. II. Knight Novice of the fifth year. 

III. Knight Novice of the seventh year. 

IV. LevTte, and V. Priest. Ragon errs 
in calling this the Rite of Lax Observance. 

Clermont, Chapter of. On the 
24th of November, 1754, the Chevalier de 
Bonneville established in Paris a Chapter 
of the high degrees under this name, which 
was derived from the Jesuitical Chapter of 
Clermont. This society was composed of 
many distinguished persons of the court 
and city, who, disgusted with the dissen- 
sions of the Parisian Lodges, determined 
to separate from them. They adopted the 
Templar system, which had been created at 
Lyons, in 1743, after the reform of Ramsay, 
and their Rite consisted at first of but six 
degrees, viz., 1, 2, 3. St. John's Masonry. 
4. Knight of the Eagle. 5. Illustrious 
Knight or Templar. 6. Sublime Illustrious 
Knight. But soon after the number of 
these degrees was greatly extended. The 
Baron de Hund received the high degrees 
in this Chapter, and derived from them the 
idea of the Rite of Strict Observance, which 
he subsequently established in Germany. 

Clermont, College of. A college 
of Jesuits in Paris, where James II., after 
his flight from England, in 1688, resided 
until his removal to St. Germains. During 
his residence there, he is said to have 
sought the establishment of a system of 
Freemasonry, the object of which should 
be the restoration of the House of Stuart to 
the throne of England. Relics of this at- 
tempted system are still to be found in 
many of the high degrees, and the Chapter 
of Clermont, subsequently organized in 
Paris, appears to have had some reference 
to it. 

Clermont, Count of. Louis of 
Bourbon, prince of the blood and Count 
of Clermont, was elected by sixteen of the 
Paris Lodges perpetual Grand Master, for 
the purpose of correcting the numerous 
abuses which had crept into French Ma- 
sonry. He did not, however, fulfil the ex- 
pectations of the French Masons ; for the 
next year he abandoned the supervision of 
W 



the Lodges, and new disorders arose. He 
still, however, retained the Grand Master- 
ship, and died in 1771, being succeeded by 
his nephew, the Duke of Chartres. 

Clinton, De Witt. A distinguished 
statesman, who was born at Little Britain, 
New York, March 2, 1769, and died on 
the 11th February, 1828. He entered the 
Masonic Order in 1793, and the next year 
was elected Master of his Lodge. In 1806, 
he was elevated to the position of Grand 
Master of the Grand Lodge of New York, and 
in 1814, to that of Grand Master of the Grand 
Encampment. In 1816, he was elected 
General Grand High Priest of the General 
Grand Chapter of the United States. In 
1813, he became unwittingly complicated 
with the Spurious Consistory, established 
by Joseph Cerneau in the city of New 
York, but he took no active part in its pro- 
ceedings, and soon withdrew from all con- 
nection with it. When the anti-Masonic 
excitement arose in this country in 1826, in 
consequence of the affair of William Morgan, 
whom the Masons were accused of having 
put to death, Mr. Clinton was Governor of 
the State of New York, and took all the ne- 
cessary measures for the arrest of the sup- 
posed criminals. But, although he offered a 
liberal reward for their detection, he was 
charged by the anti-Masons with official 
neglect and indifference, charges which 
were undoubtedly false and malicious. 
Spenser, the special attorney of the State, 
employed for the prosecution of the 
offenders, went so far as to resign his office, 
and to assign, as a reason for his resignation, 
the want of sympathy and support on the 
part of the Executive. But all of the ac- 
cusations and insinuations are properly to 
be attributed to political excitement, anti- 
Masonry having been adopted soon after 
its origin by the politicians as an engine 
for their advancement to office. Clinton 
was an honorable man and a true patriot. 
He was also an ardent and devoted Mason. 

Closing. The duty of closing the 
Lodge is as imperative, and the ceremony 
as solemn, as that of opening ; nor should it 
ever be omitted through negligence, nor 
hurried over with haste, but everything 
should be performed with order and pre- 
cision, so that no brother shall go away 
dissatisfied. From the very nature of our 
constitution, a Lodge cannot properly be 
adjourned. It must be closed either in due 
form, or the brethren called off to refresh- 
ment. But an adjournment on motion, as 
in other societies, is unknown to the Order. 
The Master can alone dismiss the brethren, 
and that dismission must take place after 
a settled usage. In Grand Lodges which 
meet for several days successively, the ses- 
sion is generally continued from day to 



170 



CLOTHED 



COCK 



day, by calling to refreshment at the termi- 
nation of each day's sitting. 

Clothed. A Mason is said to be 
properly clothed when he wears white 
leather gloves, a white apron, and the jewel 
of his Masonic rank. The gloves are now 
often, but improperly, dispensed with, ex- 
cept on public occasions. " No Mason is 
permitted to enter a Lodge or join in its 
labors unless he is properly clothed." 
Lenning, speaking of Continental Masonry, 
under the article Kleidung in his Lexicon, 
says, that the clothing of a Freemason con- 
sists of apron, gloves, sword, and hat. In 
the York and American Rites, the sword 
and hat are used only in the degrees of 
chivalry. In the earliest code of lectures 
arranged by Anderson and Desaguliers, at 
the revival in 1717, the symbolical clothing 
of a Master Mason was said to be " skull- 
cap and jacket yellow, and nether garments 
blue," in allusion to the brass top and steel 
legs of a pair of compasses. After the 
middle of the century, he was said to be 
" clothed in the old colors, viz., purple, 
crimson, and blue ; " and the reason assigned 
for it was, " because they are royal, and 
such as the ancient kings and princes used 
to wear." The actual dress of a Master 
Mason was, however, a full suit of black, 
with white neckcloth, apron, gloves, and 
stockings ; the buckles being of silver, and 
the jewels being suspended from a white 
ribbon by way of collar. For the clothing 
and decorations of the different degrees, 
see Regalia. 

Clothing the Lodge. In the " Gen- 
eral Regulations," approved by the Grand 
Lodge of England in 1721, it is provided 
in article seven that " Every new Brother 
at his making is decently to cloath the 
Lodge, that is, all the Brethren present; 
and to deposit something for the relief of 
indigent and decayed Brethren." By "cloth- 
ing the Lodge" was meant furnishing the 
Brethren with gloves and aprons. The 
regulation no longer exists. It is strange 
that Oliver should have quoted as the au- 
thority for this usage a subsequent regula- 
tion of 1767. 

Clouded Canopy. See Canopy, 
Clouded. 

Cloud, Pillar of. See Pillar of Fire 
and Cloud. 

Cloudy. A word sometimes improper- 
ly used by the Wardens of a Lodge when 
reporting an unfavorable result of the ballot. 
The proper word is foul. 

Clubs. The eighteenth century was 
distinguished in England by the existence 
of numerous local and ephemeral associa- 
tions under the name of clubs, where men 
of different classes of society met for amuse- 
ment and recreation. Each profession and 



trade had its club, and " whatever might be 
a man's character or disposition," says 
Oliver, " he would find in London a club 
that would square with his ideas." Addi- 
son, in his paper on the origin of clubs 
(Spectator No. 9), remarks : " Man is said 
to be a social animal, and as an instance of 
it we may observe that we take all occa- 
sions and pretences of forming ourselves 
into those little nocturnal assemblies which 
are commonly known by the name of clubs. 
When a set of men find themselves agree 
in any particular, though never so trivial, 
they establish themselves into a kind of 
fraternity and meet once or twice a week, 
upon the account of such a fantastic resem- 
blance." Hard drinking was characteristic 
of those times, and excesses too often 
marked the meetings of these societies. It 
was at this time that the institution of 
Freemasonry underwent its revival com- 
monly known as the revival of 1717, and 
it is not strange that its social character 
was somewhat affected by the customs of 
the day. The Lodges therefore assumed 
at that time too much of a convivial char- 
acter, derived from the customs of the ex- 
isting clubs and coteries ; but the moral and 
religious principles upon which the Insti- 
tution was founded prevented any undue 
indulgence; and although the members 
were permitted the enjoyment of decent re- 
freshment, there was a standing law which 
provided against all excess. 

Coat of the Tiler. In olden times 
it was deemed proper that the Tiler of a 
Lodge, like the beadle of a parish, — whose 
functions were in some respects similar, — 
should be distinguished by a tawdry dress. 
In a schedule of the regalia, records, etc., 
of the Grand Lodge of all England, taken 
at York in 1779, to be found in Hughan's 
Masonic Sketches and Reprints, (p. 33,) we 
find the following item: "a blue cloth 
coat with a red collar for the Tyler." 

Cochleus. A very corrupt word in 
the fourth degree of the Scottish Rite; there 
said to signify in the form of a screw, and to 
be the name of the winding staircase which 
led to the middle chamber. The true Latin 
word is cochlea. But the matter is so his- 
torically absurd that the word ought to be 
and is rejected in the modern rituals. 

Coek. The ancients made the cock a 
symbol of courage, and consecrated him to 
Mars, Pallas, and Bellona, deities of war. 
Some have supposed that it is in reference 
to this quality that the cock is used in the 
jewel of the Captain-General of an En- 
campment of Knights Templars. 

Reghellini, however, gives a different 
explanation of this symbol. He says that 
the cock was the emblem of the sun and 
of life, and that as the ancient Christians 



COCKADE 



COLLAR 



171 



allegorically deplored the death of the solar 
orb in Christ, the cock recalled its life and 
resurrection. The cock, we know, was a 
symbol among the early Christians, and is 
repeatedly to be found on the tombs in the 
catacombs of Eome. Hence I am induced 
to believe that we should give a Christian 
interpretation to the jewel of a Knight 
Templar as symbolic of the resurrection. 

Cockade. Some few of the German 
Lodges have a custom of permitting their 
members to wear a blue cockade in the hat 
as a symbol of equality and freedom — a 
symbolism which, as Lenning says, it is 
difficult to understand, and the decoration 
is inappropriate as a part of the clothing 
of a Mason. Yet it is probable that it was 
a conception of this kind that induced Cag- 
liostro to prescribe the cockade as a part of 
the investiture of a female candidate in the 
initiation of his Lodges. Clavel says the 
Venerable or Master of a French Lodge 
wears a black cockade. 

Cockle Shell. The cockle shell was 
worn by pilgrims in their hats as a token 
of their profession ; now used in the cere- 
monies of Templarism. See Scollop Shell. 

Coitus. Latin. An assembly. .It is 
incorrectly used in some old Latin Masonic 
diplomas for a Lodge. It is used by Lau- 
rence Dermott in a diploma dated Sept. 
10, 1764, where he signs himself "Sec. 
M. Coetus," or Secretary of the Grand 
Lodge. 

Coffin. In the Ancient Mysteries the 
aspirant could not claim a participation 
in the highest secrets until he had been 
placed in the Pastos, bed or coffin. The 
placing him in the coffin was called the 
symbolical death of the mysteries, and his 
deliverance was termed a raising from the 
dead. Hence arose a peculiarity in the 
Greek verb teleutao, which, in the active 
voice, signified " I die," and in the middle 
voice, "I am initiated." "The mind," 
says an ancient writer, quoted by Stobaeus, 
"is affected in death just as it is in the 
initiation into the mysteries. And word 
answers to word, as well as thing to thing ; 
for relevrav is to die, and rsleiadat, to be ini- 
tiated." The coffin in Masonry is found on 
tracing boards of the early part of the last 
century, and has always constituted a part 
of the symbolism of the third degree, where 
the reference is precisely the same as that 
of the Pastos in the Ancient Mysteries. 

Cohen. p2- A Hebrew word signify- 
ing a priest. The French Masonic writers, 
indulging in a Gallic custom of misspelling 
all names derived from other languages, 
universally spell it coen. 

Cohens, Elected. See Pascalis, Mar- 
tin. 

Cole, Benjamin. He published at 



London, in 1728, and again in 1731, the 
Old Constitutions, engraved on thirty cop- 
per plates, under the title of A Book of the 
Ancient Constitutions of the Free and Ac- 
cepted Masons. In 1751, Cole printed a 
third edition, with the title of "The An- 
cient Constitutions and Charges of Free- 
masons, with a true representation of their 
noble Art in several Lectures or Speeches." 
Subsequent editions were published up to 
1794. Brother Richard Spencer, the well- 
known Masonic bibliographer, says that 
Cole engraved his plates from a MS. which 
he calls the " Constitutions of 1726," or 
from a similar MS. by the same scribe. 
Brother Hughan published in 1869, in a 
limited edition of seventy copies, a litho- 
graph fac-simile of the 1729 edition of 
Cole. 

Cole, Samuel. He was at one time 
the Grand Secretary of the Grand Lodge 
of Maryland, and the author of a work en- 
titled The Freemason's Library, or General 
Ahiman Eezon, the first edition of which 
appeared in 1817, and the second in 1826. 
It is something more than a mere monitor 
or manual of the degrees, and greatly ex- 
cels in literary 'pretensions the contempo- 
rary works of Webb and Cross. 

Cole's Manuscript. The MS. from 
which Cole is supposed to have made his 
engraved Constitutions. It is in the pos- 
session of Bro. Richard Spencer, who pub- 
lished it 1871, under the title of A Booh 
of the Ancient Constitutions of the Free 
and Accepted Masons. Anno Dom., 1726. 
The sub-title is "The Beginning and First 
Foundation of the Most Worthy Craft of 
Masonry, with the charges thereunto be- 
longing." In 1739, a tract was published 
by Mrs. Dodd with this latter title, to 
which is added, " By a deceased Brother, 
for the benefit of his widow." Spencer, 
who has a copy of it, thinks that it is the 
same as the MS. of 1726, from which Cole 
took his engraved work. 

Collar. An ornament worn around 
the neck by the officers of Lodges, to which 
is suspended a jewel indicative of the 
wearer's rank. The color of the collar 
varies in the different grades of Masonry. 
That of a symbolic Lodge is blue; of a 
Past Master, purple ; of a Royal Arch Ma- 
son, scarlet ; of a Secret Master, white bor- 
dered with black; of a Perfect Master, 
green, etc. These colors are not arbitrary, 
but are each accompanied with a symbolie 
signification. 

In the United States, the collar worn by 
Grand officers in the Grand Lodge is, pro- 
perly, purple edged with gold. In the Grand 
Lodge of England, the Grand officers wear 
chains of gold or metal gilt instead of col- 
I lars, but on other occasions, collars of rib- 



172 



COLLEGES 



COLOGNE 



bon, garter blue, four inches broad, em- 
broidered or plain. 

The use of the collar in Masonry, as an 
official decoration, is of very old date. It 
is a regulation that its form should be tri- 
angular ; that is, that it should terminate 
on the breast in a point. The symbolical 
reference is evident. The Masonic collar 
is derived from the practices of heraldry ; 
collars are worn not only by municipal 
officers and officers of State, but also by 
knights of the different orders as a part of 
their investiture. 

Colleges, Masonic. There was at 
one time a great disposition exhibited by 
the Fraternity of the United States to 
establish colleges, to be placed under the 
supervision of Grand Lodges. The first 
one ever endowed in this country was that 
at Lexington, in Missouri, established by 
the Grand Lodge of that State, in October, 
1841, which for some time pursued a pros- 
perous career. Other Grand Lodges, such 
as those of Kentucky, Mississippi, Ar- 
kansas, North Carolina, Florida, and a few 
others, subsequently either actually organ- 
ized or took the preliminary steps for or- 
ganizing Masonic colleges In their respec- 
tive jurisdictions. But experience has 
shown that there is an incongruity between 
the official labors of a Grand Lodge as the 
Masonic head of the Order, and the su- 
perintendence and support of a college. 
Hence, these institutions have been very 
generally discontinued, and the care of pro- 
viding for the education of indigent chil- 
dren of the Craft has been wisely com- 
mitted to the subordinate Lodges. 

The late Thomas Brown, the distinguished 
Grand Master of Florida, thus expressed 
the following correct views on this subject. 

" We question if the endowment of 
colleges and large seminaries of learning, 
under the auspices and patronage of Ma- 
sonic bodies, be the wisest plan for the ac- 
complishment of the great design, or is in 
accordance with the character and princi- 
ples of the Fraternity. Such institutions 
savor more of pageantry than utility; and 
as large funds, amassed for such purposes, 
must of necessity be placed under the con- 
trol and management of comparatively few, 
it will have a corrupting influence, promote 
discord, and bring reproach upon the Craft. 
The principles of Masonry do not sympathize 
with speculations in stock and exchange 
brokerage. Such, we fear, will be the evils 
attendant on such institutions, to say noth- 
ing of the questionable right and policy of 
drawing funds from the subordinate Lodges, 
which could be appropriated by their pro- 
per officers more judiciously, economically, 
and faithfully to the accomplishment of 
the same great and desirable object in the 



true Masonic spirit of charity, which is the 
bond of peace." 

Collegia Artificum. Colleges of 
Artificers. See Roman Colleges of Artificers, 

Collegium. In Eoman jurisprudence, 
a collegium, or college, expressed the idea 
of several persons united together in any 
office or for any common purpose. It re- 
quired not less than three to constitute a 
college, according to the law maxim, "Tres 
faciunt collegium," and hence, perhaps, the 
Masonic rule that not fewer than three 
Master Masons can form a Lodge. 

Cologne, Cathedral of. The city 
of Cologne, on the banks of the Rhine, is 
memorable in the history of Freemasonry 
for the connection of its celebrated Cathe- 
dral with the labors of the Steinmetzen of 
Germany in the Middle Ages, whence it be- 
came the seat of one of the most important 
Lodges of that period. It has been asserted 
that Albertus Magnus designed the plan, 
and that he there also altered the Constitu- 
tion of the Fraternity, and gave it a new 
code of laws. It is at least clear that in 
this Cathedral the symbolic principles of 
Gothic architecture, the distinguishing style 
of the Travelling Freemasons, were carried 
out in deeper significance thai^ in any other 
building of the time. Whether the docu- 
ment known as the Charter of Cologne be 
authentic or not, the fact that it is claimed 
to have emanated from the Lodge of that 
place, gives to the Cathedral an importance 
in the views of the Masonic student. 

The Cathedral of Cologne is one of the 
most beautiful religious edifices in the 
world, and the vastest construction of 
Gothic architecture. The primitive Cathe- 
dral, which was consecrated in 873, was 
burned in 1248. The present one was com- 
menced in 1249. and the work upon it con- 
tinued until 1509. But during that long 
period the labors were often interrupted by 
the sanguinary contests which raged be- 
tween the city and its archbishops, so that 
only the choir and the chapels which sur- 
rounded it were finished. In the eighteenth 
century it suffered much from the ignorance 
of its own canons, who subjected it to un- 
worthy mutilations, and during the French 
revolution it was used as a military depOt. 
In 1 820, this edifice, ravaged by men and mu- 
tilated by time, began to excite serious anxi- 
eties for the solidity of its finished portions. 
The debris of the venerable pile were even 
about to be overthrown, when archseologic 
zeal and religious devotion came to the 
rescue. Societies were formed for its resto- 
ration by the aid of permanent subscrip- 
tions, which were liberally supplied; and it 
was resolved to finish the gigantic struc- 
ture according to the original plans which 
had been conceived by Gerhard de Saint 



COLOGNE 



COLOGNE 



173 



Trond, the ancient master of the works. 
The works were renewed under the direc- 
tion of M. Zwiner. The building is not 
yet completed ; but even in its unfinished 
condition is, says Mr. Seddon {Ramb. on 
the Rhine, -p. 16), "without question, one 
of the most stupendous structures ever con- 
ceived." 

Cologne, Charter of. This is an 
interesting Masonic document, originally 
written in Latin, and purporting to have 
been issued in 1535. Its history, as given 
by those who first offered it to the public, 
and who claim that it is authentic, is as 
follows. From the year 1519 to 1601, there 
existed in the city of Amsterdam, in Hol- 
land, a Lodge whose name was Het Vreden- 
dall, or The Valley of Peace. In the latter 
year, circumstances caused the Lodge to be 
closed, but in 1637 it was revived, by four 
of its surviving members, under the name 
of Frederick's Vredendall, or Frederick's 
Valley of Peace. In this Lodge, at the time 
of its restoration, there was found a chest, 
bound with brass arid secured by three 
locks and three seals, which, according to 
a protocol published on the 29th of Janu- 
ary, 1637, contained the following docu- 
ments : 

l.The original warrant of constitution 
of the Lodge Het Vredendall, written in 
the English language. 2. A roll of all the 
members of the Lodge from 1519 to 1601. 
3. The original charter given to the brother- 
hood at the city of Cologne, and which is 
now known among Masonic historians as 
the Charter of Cologne. 

It is not known how long these docu- 
ments remained in possession of the Lodge 
at Amsterdam. But they were subsequently 
remitted to the charge of Bro. James Van 
Vasner, Lord of Opdem, whose signature 
is appended to the last attestation of the 
Hague register, under the date of the 2d 
of February, 1638. After his death, they 
remained among the papers of his family 
until 1790, when M. Walpenaer, one of his 
descendants, presented them to Brother 
Van Boetzelaer, who was then the Grand 
Master of the Lodges of Holland. Subse- 
quently they fell into the hands of some 
person whose name is unknown, but who, in 
1816, delivered them to Prince Frederick. 

There is a story that the prince received 
these documents accompanied by a letter, 
written in a female hand, and signed " C, 
child of V. J." In this letter the writer 
states that she had found the documents 
among the papers of her father, who had 
received them from Mr. Van Boetzelaer. 
It is suspected that the authoress of the 
letter was the daughter of Brother Van 
Jeylinger, who was the successor of Van 
Boetzelaer as Grand Master of Holland. 



There is another version of the history 
which states that these documents had long 
been in the possession of the family of Was- 
senaer Van Opdem, by a member of which 
they were presented to Van Boetzelaer, 
who subsequently gave them to Van Jey- 
linger, with strict injunctions to preserve 
them until the restitution of the Orange 
regency. The originals are now, or were 
very lately, deposited in the archives of a 
Lodge at Namur, on the Meuse ; but copies 
of the charter were given to the Fraternity 
under the following circumstances : 

In the year 1819, Prince Frederick of 
Nassau, who was then the Grand Master of 
the National Grand Lodge of Holland, con- 
templating a reformation in Masonry, ad- 
dressed a circular on this subject to all the 
Lodges under his jurisdiction, for the pur- 
pose of enlisting them in behalf of his pro- 
ject, and accompanied this circular with 
copies of the charter, which he had caused 
to be taken in facsimile, and also of the 
register of the Amsterdam Lodge, Valley 
of Peace, to which I have already referred 
as contained in the brass-mounted chest. 
A transcript of the charter in the original 
Latin, with all its errors, was published, 
in 1818, in the Annales Magonniques. The 
document was also presented to the public 
in a German version, in 1819, by Dr. Fred. 
Heldmann; but his translation has been 
proved, by Lenning and others, to be ex- 
ceedingly incorrect. In 1821, Dr. Krause 
published it in his celebrated work entitled, 
The Three Oldest Masonic Documents. It 
has been frequently published since in a 
German translation, in whole or in part, but 
is accessible to the English reader only in 
Burnes' Sketch of the History of the Knights 
Templars: London, 1840, in D. Murray 
Lyons' translation of Findel's History of 
Freemasonry, and in the American Quarterly 
Review of Freemasonry, where it was pub- 
lished with copious notes by the author 
of the present work. P. J. Schouten, a 
Dutch writer on the history of Freema- 
sonry, who had undoubtedly seen the orig- 
inal document, describes it as being written 
on parchment in Masonic cipher, in the 
Latin language, the characters uninjured 
by time, and the subscription of the names 
not in cipher, but in the ordinary cursive 
character. The Latin is that of the Middle 
Ages, and is distinguished by many incor- 
rectly spelled words, and frequent gram- 
matical solecisms. Thus, we find "bagistri " 



magistri," " tngesimo 



for "tricesi- 
ad nos- 



for 

mo," "ad nostris ordinem" for 

trum ordinem," etc. 

Of the authenticity of this document, it 
is but fair to say that there are well-founded 
doubts among many Masonic writers. The 
learned antiquaries, of the University of 



174 



COLOGNE 



COLUMBIA 



Leyden have testified that the paper on 
which the register of the Lodge at the 
Hague is written, is of the same kind that 
was used in Holland at the commencement 
of the seventeenth century, which purports 
to be its date, and that the characters in 
which it is composed are of the same period. 
This register, it will be remembered, refers 
to the charter of Cologne as existing at 
that time; so that if the learned men of 
Leyden have not been deceived, the 
fraud — supposing that there is one in the 
charter — must be more than two centuries 
old. 

Dr. Burnes professes to have no faith in 
the document, and the editors of the Hermes 
at once declare it to be surreptitious. But 
the condemnation of Burnes is too sweep- 
ing in its character, as it includes with the 
charter all other German documents on 
Freemasonry ; and the opinion of the edit- 
ors of the Hermes must be taken with some 
grains of allowance, as they were at the 
time engaged in a controversy with the 
Grand Master of Holland, and in the de- 
fence of the high degrees, whose claims to 
antiquity this charter would materially im- 
pair. Dr. Oliver, on the other hand, quotes 
it unreservedly, in his Landmarks, as an 
historical document worthy of credit; 
and Eeghellini treats it as authentic. In 
Germany, the Masonic authorities of the 
highest reputation, such as Heldermann, 
Morsdorf, Kloss, and many others, have re- 
pudiated it as a spurious production, most 
probably of the beginning of the present 
century. Kloss objects to the document, 
that customs are referred to in it that were 
not known in the rituals of initiation until 
1731 ; that the higher degrees were nowhere 
known until 1725 ; that none of the eighteen 
copied documents have been found; that 
the declaimer against Templar Masonry 
was unnecessary in 1535, as no Templar 
degrees existed until 1741 ; that some of the 
Latin expressions are not such as were 
likely to have been used ; and a few other 
objections of a similar character. Bobrik, 
who published, in 1840, the Text, Transla- 
tion, and Examination of the Cologne Docu- 
ment, also advances some strong critical 
arguments against its authenticity. On the 
whole, the arguments to disprove the gen- 
uineness of the charter appear to be very 
convincing, and are strong enough to throw 
at least great doubt upon it as being any- 
thing else but a modern forgery. 

Cologne, Congress of. A Congress 
which is said to have been convened in 
1525, by the most distinguished Masons of 
the time, in the city of Cologne, as the 
representatives of nineteen Grand Lodges, 
and who issued the celebrated manifesto, in 
defence of the character and aims of the 



Institution, known as the Charter of Co- 
logne. Whether this Congress was ever 
held is a mooted point among Masonic 
writers, most of them contending that it 
never was, and that it is simply an inven- 
tion of the early part of the present cen- 
tury. See Cologne, Charter of. 

Colonial Lodges. Lodges in the 
colonies of Great Britain are under the 
immediate supervision and jurisdiction of 
Provincial Grand Lodges, to which title 
the reader is referred. 

Colorado. Freemasonry was intro- 
duced into the territory of Colorado in 
1860, in which year the Grand Lodge of 
Kansas chartered Golden City Lodge at 
Golden City. In 1861 two other Lodges, 
Bocky Mountain at Gold Hill and Summit 
Lodge at Parkville, were chartered by the 
Grand Lodge of Nebraska. On August 
2, 1861, representatives from these three 
Lodges met in convention at Golden City, 
and organized the Grand Lodge of Colo- 
rado, the Grand East of which was placed 
at Denver. J. M. Chivington was elected 
first Grand Master. Chapters of Boyal 
Arch Masons and a Commandery of 
Knights Templars were subsequently in- 
troduced. 

Colors, Symbolism of. Wemyss, 
in his Clavis Symbolica, says : " Color, which 
is outwardly seen on the habit of the body, 
is symbolically used to denote the true 
state of the person or subject to which it 
is applied, according to its nature/' This 
definition may appropriately be borrowed 
on the present occasion, and applied to the 
system of Masonic colors. The color of a 
vestment or of a decoration is never arbi- 
trarily adopted in Freemasonry. Every 
color is selected with a view to its power 
in the symbolic alphabet, and it teaches the 
initiate some instructive moral lesson, or 
refers to some important nistorical fact in 
the system. 

Frederic Portal, a French archaeologist, 
has written a valuable treatise on the sym- 
bolism of colors, under the title of Des 
Couleurs Symboliques dans I'antiquite, le 
moyen age et les temps modernes, which is 
well worth the attention of Masonic stu- 
dents. The Masonic colors are seven in 
number, namely: 1. blue; 2, purple; 3, 
red ; 4, white ; 5, black ; 6, green ; 7, yel- 
low ; 8, violet. See those respective titles. 

Columbia, British. Freemasonry 
was introduced into British Columbia by 
the Grand Lodges of England and Scot- 
land. On October 21st, 1871, a convention 
was held, with the consent of the Provin- 
cial Grand Master, for the purpose of pre- 
liminary action. On the 26th of December 
following, a Lodge of Master Masons was 
opened, and an independent Grand Lodge 



COLUMBIA 



COMMANDERY 



175 



organized, with the title of "The Grand 
Lodge of Ancient> Free, and Accepted Ma- 
sons for the Province of British Columbia." 

Columbia, District of. The Grand 
Lodge of the District of Columbia was or- 
ganized Dec. 11th, 1810, by Lodges having 
warrants from Maryland and Virginia, and 
Valentine Reintzel was elected Grand Mas- 
ter. The Grand Chapter formed, originally, 
a component part of the Grand Chapter of 
Maryland and the District of Columbia; 
but the connection was dissevered in 1867, 
and an independent Grand Chapter formed, 
which has now five Chapters under its 
jurisdiction. There is neither a Grand 
Commandery nor Grand Council in the 
Territory, but several Commanderies sub- 
ordinate to the Grand Encampment of the 
United States, and a Council of Royal and 
Select Masters chartered by the Grand 
Council of Massachusetts. The Scottish 
Rite, has also been successfully cultivated, 
and there are in operation a Lodge of Per- 
fection and a Chapter of Rose Croix. 

Column. A round pillar made to 
support as well as to adorn a building, 
whose construction varies in the different 
orders of architecture. In Masonry, col- 
umns have a symbolic signification as the 
supports of a Lodge, and are known as the 
Columns of Wisdom, Strength, and Beauty. 
The broken column is also a symbol in 
Masonry. See the titles Supports of a Lodge, 
and Broken Column. 

Combination of Masons. The 
combination of the Freemasons in the 
fourteenth and fifteenth centuries to de- 
mand a higher rate of wages, which even- 
tually gave rise to the enactment of the 
Statutes of Laborers, is thus described by a 
writer in the Gentleman's Magazine, (Jan. 
1740, p. 17:) "King Edward III. took so 
great an affection to Windsor, the place of 
his birth, that he instituted the Order of 
the Garter there, and rebuilt and enlarged 
the castle, with the church and chapel of 
St. George. This was a great work and 
required a great many hands ; and for the 
carrying of it on writs were directed to the 
sheriffs of several counties to send thither, 
under the penalty of £100 each, such a 
number of masons by a day appointed. 
London sent forty, so did Devon, Somerset, 
and several other counties; but several 
dying of the plague, and others deserting 
the service, new writs were issued to send 
up supplies. Yorkshire sent sixty, and 
other counties proportionably, and orders 
were given that no one should entertain 
any of these runaway masons, under pain 
of forfeiture of all their goods. Hereupon, 
the masons entered into a combination not 
to work, unless at higher wages. They 
agreed upon tokens, etc., to know one an- 



other by, and to assist one another against 
being impressed, and not to work unless 
free and on their own terms. Hence they 
called themselves Freemasons ; and this 
combination continued during the carrying 
on of these buildings for several years. The 
wars between the two Houses coming on in 
the next reign, the discontented herded 
together in the same manner, and the gen- 
try also underhand supporting the malcon- 
tents, occasioned several Acts of Parliament 
against the combination of masons and 
other persons under that denomination, the 
titles of which Acts are still to be seen in 
the printed statutes of those reigns." Ash- 
mole, in his History 'of the Order of the 
Garter, (p. 80,) confirms the fact of the im- 
pressment of workmen by King Edward ; 
and the combination that followed seems 
but a natural consequence of this oppres- 
sive act; but the assertion that the origin 
of Freemasonry as an organized institution 
of builders is to be traced to such a combi- 
nation, is not supported by the facts of 
history, and, indeed, the writer himself 
admits that the Masons denied its truth. 

Commander. 1. The presiding of- 
ficer in a Commandery of Knights Tem- 
plars. His style is " Eminent," and the 
jewel of his office is a cross, from which 
issue rays of light. 2. The Superinten- 
dent of a Commandery, as a house or resi- 
dence of the Ancient Knights of Malta, was 
so called. 

Commander, Grand. See Grand 
Commander. 

Commander-in-Chief. The pre- 
siding officer in a Consistory of Sublime 
Princes of the Royal Secret in the Ancient 
and Accepted Scottish Rite. His style is 
" Illustrious." In a Grand Consistory the 
presiding officer is a Grand Commander-in- 
Chief, and he is styled " Very Illustrious." 

Commandery. 1. In the United 
States all regular assemblies of Knights 
Templars are called Commanderies, and 
must consist of the following officers : Emi- 
nent Commander, Generalissimo, Captain 
General, Prelate, Senior Warden, Junior 
Warden, Treasurer, Recorder, Warder, 
Standard Bearer, Sword Bearer, and Sen- 
tinel. These Commanderies derive their 
warrants of Constitution from a Grand 
Commandery, or, if there is no such body 
in the State in which they are organized, 
from the Grand Encampment of the United 
States. They confer the degrees of Knight 
of the Red Cross, Knight Templar, and 
Knight of Malta. 

In a Commandery of Knights Templars, 
the throne is situated in the East. Above 
it are suspended three banners : the centre 
one bearing a cross, surmounted by a glory ; 
the left one having inscribed on it the em- 



176 



COMMANDERY 



COMMITTEE 



blems of the Order, and the right one, a 
paschal lamb. The Eminent Commander 
is seated on the throne ; the Generalissimo, 
Prelate, and Past Commanders on his right; 
the Captain General on his left ; the Treas- 
urer and Recorder, as in a Symbolic Lodge ; 
the Senior Warden at the south-west angle 
of the triangle, and upon the right of the 
first division ; the Junior Warden at the 
north-west angle of the triangle, and on 
the left of the third division ; the Standard 
Bearer in the West, between the Sword 
Bearer on his right, and the Warder on his 
left ; and in front of him is a stall for the 
initiate. The Knights are arranged in 
equal numbers on each side, and in front 
of the throne. 

2. The houses or residences of the Knights 
of Malta were called Commanderies, and 
the aggregation of them in a nation was 
called a Priory or Grand Priory. 

Commandery, Grand. When three 
or more Commanderies are instituted in a 
State, they may unite and form a Grand 
Commandery, under the regulations pre- 
scribed by the Grand Encampment of the 
United States. They have the superinten- 
dence of all Commanderies of Knights 
Templars that are holden in their respec- 
tive jurisdictions. 

A Grand Commandery meets, at least, 
annually, and its officers consist of a Grand 
Commander, Deputy Grand Commander, 
Grand Generalissimo, Grand Captain Gen- 
eral, Grand Prelate, Grand Senior and 
Junior Warden, Grand Treasurer, Grand 
Recorder, Grand Warder, Grand Standard 
Bearer, and Grand Sword Bearer. 

Committee. To facilitate the trans- 
action of business, a Lodge or Grand Lodge 
often refers a subject to a particular com- 
mittee for investigation, and report. By 
the usages of Masonry, committees of this 
character are always appointed by the pre- 
siding officer; and the Master of a Lodge, 
when present at the meeting of a committee, 
may act, if he thinks proper, as its chair- 
man; for the Master presides over any as- 
semblage of the Craft in his jurisdiction. 

Committee, General. By the Con- 
stitution of the Grand Lodge of England, 
all matters of business to be brought under 
the consideration of the Grand Lodge 
must previously be presented to a General 
Committee, consisting of the Present and 
Past Grand Officers, and the Master of 
every regular Lodge, who meet on the 
Wednesday immediately preceding each 
quarterly communication. No such regu- 
lation exists in any of the Grand Lodges 
of this country. 

Committee of Charity. In most 
Lodges there is a standing Committee of 
Charity, appointed at the beginning of the 



year, to which, in general, applications for 
relief are referred by the Lodge. In cases 
where the Lodge does not itself take imme- 
diate action, the committee is also invested 
with the power to grant relief to a limited 
amount during the recess of the Lodge. 

Committee of Finance. In many 
Lodges the Master, Wardens, Treasurer, 
and Secretary constitute a Committee of 
Finance, to which is referred the general 
supervision of the finances of the Lodge. 

Committee on Foreign Cor- 
respondence. In none of the Grand 
Lodges of this country, forty years ago, 
was such a committee as that on foreign 
correspondence ever appointed. A few of 
them had corresponding secretaries, to 
whom were intrusted the duty of attending 
to the correspondence of the body : a duty 
which was very generally neglected. A re- 
port on the proceedings of other bodies 
was altogether unknown. Grand Lodges 
met and transacted the local business of 
their own jurisdictions without any refer- 
ence to what was passing abroad." 

But within the last twenty or thirty 
years, improvements in this respect began 
to show themselves. Intelligent Masons 
saw that it would no longer do to isolate 
themselves from the Fraternity in other 
countries, and that, if any moral or intel- 
lectual advancement was to be expected, it 
must be derived from the intercommunica- 
tion and collision of ideas ; and the first 
step towards this advancement was the ap- 
pointment in every Grand Lodge of a com- 
mittee, whose duty it should be to collate 
the proceedings of other jurisdictions, and 
to eliminate from them the most important 
items. These committees were, however, 
very slow in assuming the functions which 
devolved upon them, and in coming up to 
the full measure of their duties. At first 
their reports were little more than " re- 
ports of progress." No light was derived 
from their collation, and the bodies which 
had appointed them were no wiser after 
their reports had been read than they 
were before. 

As a specimen of the first condition and 
subsequent improvement of these com- 
mittees on foreign correspondence, let us 
take at random the transactions of any 
Grand Lodge old enough to have a history 
and intelligent enough to have made any 
progress; and, for this purpose, the pro- 
ceedings of the Grand Lodge of Ohio, two 
volumes of which lie conveniently at hand, 
will do as well as any other. 

The Grand Lodge of Ohio was organized 
in January, 1808. From that time to 1829, 
its proceeding"' contain no reference to a 
committee on correspondence; and except, 
I think, a single allusion to the Wash- 



COMMITTEE 



COMMITTEE 



177 



ington Convention, made in the report of 
a special committee, the Masons of Ohio 
seem to have had no cognizance, or at 
least to have shown no recognition, of any 
Masonry which might be outside of their 
own jurisdiction. 

But in the year 1830, for the first time, a 
committee was appointed to report on the 
foreign correspondence of the Grand Lodge. 
This committee bore the title of the " Com- 
mittee on Communications from Foreign 
Grand Lodges," etc., and made during the 
session a report of eight lines in length, 
which contained just fhe amount of infor- 
mation that could be condensed in that 
brief space, and no more. In 1831, the re- 
port was fifteen lines long ; in 1832, ten 
lines; in 1833, twelve lines; and so on for 
several years, the reports being sometimes 
a little longer and sometimes a little shorter ; 
but the length being always measured by 
lines, and not by pages, until, in 1837, 
there was a marked falling off, the report 
consisting only of one line and a half. Of 
this report, which certainly cannot be ac- 
cused of verbosity, the following is an ex- 
act copy : " Nothing has been presented for 
the consideration of your committee re- 
quiring the action of the Grand Lodge." 

In 1842, the labors of the committee 
began to increase, and their report fills a 
page of the proceedings. Things now rap- 
idly improved. In 1843, the report was 
three pages long; in 1845, four pages; in 
184G, seven; in 1848, nearly thirteen; in 
1853, fourteen; in 1856, thirty ; and in 
1857, forty-six. Thenceforward there is no 
more fault to be found. The reports of the 
future committees were of full growth, 
and we do not again hear such an unmean- 
ing phrase as " nothing requiring the ac- 
tion of the Grand Lodge." 

The history of these reports in other 
Grand Lodges is the same as that in Ohio. 
Beginning with a few lines, which an- 
nounced the absence of all matters worthy 
of consideration, they have grown up to 
the full stature of elaborate essays, extend- 
ing to one hundred and sometimes to one 
hundred and fifty pages, in which the most 
important and interesting subjects of Ma- 
sonic history, philosophy, and jurispru- 
dence are discussed, generally with much 
ability. 

At this day the reports of the commit- 
tees on foreign correspondence in all the 
Grand Lodges of this country constitute an 
important portion of the literature of the 
Institution. The chairmen of these com- 
mittees — for the other members fill, for 
the most part, only the post of " sleeping 
partners" — are generally men of educa- 
tion and talent, who, by the very occupa- 
tion in which they are employed, of read- 
X 12 



ing the published proceedings of all the 
Grand Lodges in correspondence with their 
own, have become thoroughly conversant 
with the contemporary history of the Order, 
while a great many of them have extended 
their studies in its previous history. 

The " reportorial corps," as these hard- 
laboring brethren are beginning to call 
themselves, exercise, of course, a not trifl- 
ing influence in the Order. These com- 
mittees annually submit to their respective 
Grand Lodges a mass of interesting infor- 
mation, which is read with great avidity by 
their brethren. Gradually — for at first it 
was not their custom — the) 7 " have added to 
the bare narration of facts their comments 
on Masonic law and their criticisms on the 
decisions made in other jurisdictions. These 
comments and criticisms have very naturally 
their weight, sometimes beyond their actual 
worth ; and it will not therefore be impro- 
per to take a glance at what ought to be 
the character of a report on foreign corres- 
pondence. 

In the first place, then, a reporter of for- 
eign correspondence should be, in the most 
literal sense of Shakespeare's words, "a 
brief chronicler of the times." His report 
should contain a succinct account of every- 
thing of importance that is passing in the 
Masonic world, so far as his materials sup- 
ply him with the information. But, re- 
membering that he is writing for the in- 
struction of hundreds, perhaps thousands, 
many of whom cannot spare much time, 
and many others who have no inclination 
to spare it, he should eschew the sin of te- 
diousness, never forgetting that "brevity is 
the soul of wit." He should omit all de- 
tails that have no special interest ; should 
husband his space for important items, and 
be exceedingly parsimonious in the use of 
unnecessary expletives, whose only use is 
to add to the length of a line. In a word, 
he should remember that he is not an 
orator, but an historian. A rigid adherence 
to these principles would save the expense 
of many printed pages to his Grand Lodge, 
and the waste of much time to his readers. 
These reports will form the germ of future 
Masonic history. The collected mass will 
be an immense one, and it should not be 
unnecessarily enlarged by the admission of 
trivial items. 

In the next place, although I admit 
that these "brethren of the reportorial 
corps" have peculiar advantages in read- 
ing the opinions of their contemporaries 
on subjects of Masonic jurisprudence, they 
would be mistaken in supposing that these 
advantages must necessarily make them 
Masonic lawyers. Ex quovis ligno non fit 
Mercurius. It is not every man that will 
make a lawyer. A peculiar turn of mind 



178 



COMMITTEE 



COMMUNICATION 



and a habit of close reasoning, as well as 
a thorough acquaintance with the law it- 
self, are required to fit one for the investi- 
gation of questions of jurisprudence. Re- 
porters, therefore, should assume the task 
of adjudicating points of law with much 
diffidence. They should not pretend to 
make a decision ex cathedra, but only to ex- 
press an opinion ; and that opinion they 
should attempt to sustain by arguments 
that may convince their readers. Dogma- 
tism is entirely out of place in a Masonic 
report on foreign correspondence. 

But if tediousness and dogmatism are 
displeasing, how much more offensive must 
be rudeness aud personality. Courtesy is 
a Masonic as well as a knightly virtue, and 
the reporter who takes advantage of his 
official position to speak rudely of his 
brethren, or makes his report the vehicle 
of scurrility and abuse, most strangely for- 
gets the duty and respect which he owes to 
the Grand Lodge which he represents and 
the Fraternity to which he addresses him- 
self. 

And, lastly, a few words as to style. 
These reports, I have already said, consti- 
tute an important feature of Masonic liter- 
ature. It should be, then, the object and 
aim of every one to give to them a tone and 
character which shall reflect honor on the 
society whence they emanate, and enhance 
the reputation of their authors. The style 
cannot always be scholarly, but it should al- 
ways be chaste; it may sometimes want 
eloquence, but it should never be marked 
by vulgarity. Coarseness of language and 
slang phrases are manifestly out of place in 
a paper which treats of subjects such as 
naturally belong to a Masonic document. 
Wit and humor we would not, of course, 
exclude. The Horatian maxim bids us 
sometimes to unbend, and old Menander 
thought *it would not do always to appear 
wise. Even the solemn Johnson could 
sometimes perpetrate a joke, and Sidney 
Smith has enlivened his lectures on moral 
philosophy with numerous witticisms. 
There are those who delight in the stateli- 
ness of Coleridge ; but for ourselves we do 
not object to the levity of Lamb, though 
we would not care to descend to the vul- 
garity of Rabelais. 

To sum up the whole matter in a few 
words, these reports on foreign correspon- 
dence should be succinct, and, if you please, 
elaborate chronicles of all passing events 
in the Masonic world ; they should express 
the opinions of their authors on points of 
Masonic law, not as judicial dicta, but sim- 
ply as opinions, not to be dogmatically en- 
forced, but to be sustained and supported 
by the best arguments that the writers can 
produce ; they should not be made the ve- 



hicles of personal abuse or vituperation ; 
and, lastly, they should be clothed in lan- 
guage worthy of the literature of the Order. 

Committee, Private. The well- 
known regulation which forbids private 
committees in the Lodge, that is, select 
conversations between two or more mem- 
bers, in which the other members are not 
permitted to join, is derived from the Old 
Charges : " You are not permitted to hold 
private committees or separate conversa- 
tion, without leave from the Master, nor to 
talk of anything impertinent or unseemly, 
nor to interrupt the Master or Wardens, or 
any brother speaking to the Master-" 

Committee, Report of. See Re- 
port of a Committee. 

Common Gavel. See Gavel. 

Communication. The meeting of 
a Lodge is so called. There is a peculiar 
significance in this term. " To communi- 
cate," which, in the Old English form, was 
" to common," originally meant to share in 
common with others. The great sacrament 
of the Christian church, which denotes a 
participation in the mysteries of the religion 
and a fellowship in the church, is called a 
"communion," which is fundamentally the 
same as a " communication," for he who 
partakes of the communion is said " to 
communicate." Hence, the meetings of 
Masonic Lodges are called communications, 
to signify that it is not simply the ordinary 
meeting of a society for the transaction of 
business, but that such meeting is the fel- 
lowship of men engaged in a common pur- 
suit, and governed by a common principle, 
and that there is therein a communication 
or participation of those feelings and sen- 
timents that constitute a true brotherhood. 

The communications of Lodges are regu- 
lar or stated and special or emergent. 
Regular communications are held under 
the provision of the by-laws, but special 
communications are called by order of the 
Master. It is a regulation that no special 
communication can alter, amend, or rescind 
the proceedings of a regular communica- 
tion. 

Communication, Grand. The 
meeting of a Grand Lodge. 

Communication of Degrees. 
When the peculiar mysteries of a degree 
are bestowed upon a candidate by mere 
verbal description of the bestower, without 
his being made to pass through the consti- 
tuted ceremonies, the degree is technically 
said to be communicated. This mode is, 
however, entirely confined in this country 
to the Ancient and Accepted Scottish Rite. 
The degrees may in that Rite be thus con- 
ferred in any place where secrecy is se- 
cured; but the prerogative of communi- 
cating is restricted to the presiding officers 



COMMUNICATION 



OOMPAGNONAGE 



179 



of bodies of the Rite, who may communicate 
certain of the degrees upon candidates who 
have been previously duly elected, and to 
Inspectors and Deputy Inspectors General 
of the thirty-third degree, who may com- 
municate all the degrees of the Rite, except 
the last, to any persons whom they may 
deem qualified to receive them. 

C oiiimuni ea t ion. Quarter ly . 
Anciently, Grand Lodges, which were then 
called General Assemblies of the Craft, 
were held annually. But it is said that the 
Grand Master Inigo Jones instituted quar- 
terly communications at the beginning of 
the seventeenth century, which were con- 
tinued by his successors, the Earl of Pem- 
broke and Sir Christopher "Wren, until the 
infirmities of the latter compelled him to 
neglect them. On the revival in 1717, pro- 
vision was made for their resumption; and 
in the twelfth of the thirty-nine Regula- 
tions of 1721 it was declared that the Grand 
Lodge must have a quarterly communica- 
tion about Michaelmas, Christmas, and 
Lady-Day. These quarterly communica- 
tions are still retained by the Grand Lodge 
of England, and in this country by the 
Grand Lodge of Massachusetts, but all 
other American Grand Lodges have adopted 
the old system of annual communications. 

Communion of the Brethren. 
See Bread, Consecrated. 

Conio, A city of Lombardy, which 
was the principal seat of that body of 
architects who, under the name of Travel- 
ling Freemasons, wandered over Europe 
during the Middle Ages, and constructed 
cathedrals, monasteries, and other religious 
edifices. A school of architecture was es- 
tablished at Como which obtained so much 
renown that, according to Muratori, the 
masons and bricklayers of that place, in 
consequence of their superiority in their 
art, received the appellation of Magistri 
Comacini, or Masters of Como, a title which 
became generic to all those of the profes- 
sion. To the school of Como, architects of 
all nations flocked for instruction. Rebold 
intimates that it was the successor of the 
Roman Colleges of Builders, and that, like 
them, it had its secret teachings and mys- 
teries. 

Compagnon. In French Masonry, a 
Fellow Craft is so called, and the grade du 
Compagnon is the degree of Fellow Craft. 

Compagnonage. This is the name 
which is given in France to certain mysti- 
cal associations formed between workmen 
of the same or an analogous handicraft, 
whose object is to afford mutual assistance 
to the members. It was at one time con- 
sidered among handicraftsmen as the second 
degree of the novitiate, before arriving at 
the maitrise, or mastership, the first being, 



of course, that of apprentice; and work- 
men were admitted into it only after five 
years of apprenticeship, and on the produc- 
tion of a skilfully constructed piece of work, 
which was called their chef-d'aiuvre. 

Tradition gives to Compagnonage a He- 
braic origin, which to some extent assimi- 
lates it to the traditional history of Free- 
masonry as springing out of the Solomonic 
Temple. It is, however, certain that it 
arose, in the twelfth century, out of a part 
of the corporation of workmen. These, 
who prosecuted the labors of their craft 
from province to province, could not shut 
their eyes to the narrow policy of the gilds 
or corporations, which the masters were 
constantly seeking to make more exclusive. 
Thence they perceived the necessity of 
forming for themselves associations or con- 
fraternities, whose protection should ac- 
company them in all their laborious wan- 
derings, and secure to them employment 
and fraternal intercourse when arriving in 
strange towns. 

The Compagnons de la Tour, which is the 
title assumed by those who are the mem- 
bers of the brotherhoods of Compagnonage, 
have legends, which have been traditionally 
transmitted from age to age, by which, like 
the Freemasons, they trace the origin of 
their association to the Temple of King 
Solomon. These legends are three in num- 
ber, for the different societies of Compag- 
nonage recognize three different founders, 
and hence made three different associations, 
which are : 

1. The Children of Solomon. 

2. The Children of Maitre Jacques. 

3. The Children of Pere Soubise. 
These three societies or classes of the 

Compagnons are irreconcileable enemies, 
and reproach each other with the imagin- 
ary contests of their supposed founders. 

The Children of Solomon pretend that 
King Solomon gave them their devoir, or 
gild, as a reward for their labors at the 
Temple, and that he had there united them 
into a brotherhood. 

The Children of Maitre Jacques say that 
their founder, who was the son of a cele- 
brated architect named Jacquain, or 
Jacques, was one of the chief Masters of 
Solomon, and a colleague of Hiram. He 
was born in a small city of Gaul named 
Carte, and now St. Romille, but which we 
should in vain look for on the maps. 

From the age of fifteen he was employed 
in stone-cutting. He travelled in Greece, 
where he learned sculpture and architec- 
ture ; afterwards went to Egypt, and thence 
to Jerusalem, where he constructed two pil- 
lars with so much skill that he was imme- 
diately received as a Master of the Craft. 
Maitre Jacques and his colleague Pere Sou- 



180 



COMPAGNONAGE 



COMPAGNONAGE 



bise, after the labors of the Temple were 
completed, resolved to go together to Gaul, 
swearing that they would never separate ; 
but the union did not last very long in 
consequence of the jealousy excited in 
Pere Soubise by the ascendency of Maitre 
Jacques over their disciples. They parted, 
and the former landed at Bordeaux, and 
the latter at Marseilles. 

One day, Maitre Jacques, being far away 
from his disciples, was attacked by ten of 
those of Pere Soubise. To save himself, he 
fled into a marsh, where he sustained him- 
self from sinking by holding on to the reeds, 
and was eventually rescued by his disci- 
ples. He then retired to Saint Baume, but 
being soon after betrayed by a disciple, 
named, according to some, Jeron, and ac- 
cording to others, Jamais, he was assassi- 
nated by five blows of a dagger, in the 
forty-seventh year of his age, four years and 
nine days after his departure from Jerusa- 
lem. On his robe was subsequently found 
a reed which he wore in memory of his 
having been saved in the marsh, and thence- 
forth his disciples adopted the reed as the 
emblem of their Order. 

Pere Soubise is not generally accused of 
having taken any part in the assassination. 
The tears which he shed over the tomb of 
his colleague removed in part the suspi- 
cions which had at first rested on him. 
The traitor who committed the crime sub- 
sequently, in a moment of deep contrition, 
cast himself into a well, which the disci- 
ples of Maitre Jacques filled up with stones. 
The relics of the martyr were long pre- 
served in a sacred chest, and, when his dis- 
ciples afterwards separated into different 
crafts, his hat was given to the hatters, his 
tunic to the stone-cutters, his sandals to the 
locksmiths, his mantle to the joiners, his 
girdle to the carpenters, and his staff to the 
cartwrights. 

According to another tradition, Maitre 
Jacques was no other than Jacques de Mo- 
lay, the last Grand Master of the Templars, 
who had collected under his banner some 
of the Children of Solomon that had sepa- 
rated from the parent society, and who, 
about 1268, conferred upon them a new 
devoir or gild. Pere Soubise is said, in the 
same legend, to have been a Benedictine 
monk, who gave to the carpenters some 
special statutes. This second legend is 
generally recognized as more truthful than 
the first. From this it follows that the 
division of the society of Compagnonage 
into three classes dates from the thirteenth 
century, and that the Children of Maitre 
Jacques and of Pere Soubise are more 
modern than the Children of Solomon, from 
whom they were a dismemberment. 
The organization of these associations of 



Compagnonage reminds one very strongly 
of the somewhat similar organization of 
the stone-masons of Germany and of other 
countries in the Middle Ages. To one of 
these classes every handicraftsman in 
France was expected to attach himself. 
There was an initiation, and a system of 
degrees which were four in number: the 
Accepted Companion, the Finished Com- 
panion, the Initiated Companion, and, 
lastly, the Affiliated Companion. There 
were also signs and words as modes of re- 
cognition, and decorations, which varied in 
the different devoirs; but to all, the square 
and compasses w r as a common symbol. 

As soon as a Craftsman had passed 
through his apprenticeship, he joined one 
of these gilds, and commenced his journey 
over France, which was called the tour de 
France, in the course of which he visited 
the principal cities, towns, and villages, 
stopping for a time wherever he could se- 
cure employment. In almost every town 
there was a house of call, presided over 
always by a woman, who was affectionately 
called " la Mere," or the Mother, and the 
same name was given to the house itself. 
There the Compagnons held their meetings 
and annually elected their officers, and trav- 
elling workmen repaired there to obtain 
food and lodging, and the necessary infor- 
mation which might lead to employment. 

When two Companions met on the road, 
one of them addressed the other with the 
topage, or challenge, being a formula of 
words, the conventional reply to which 
would indicate that the other was a member 
of the same devoir. If such was the case, 
friendly greetings ensued. But if the reply 
was not satisfactory, and it appeared that 
they belonged to different associations, a war 
of words, and even of blows, was the result. 
Such was formerly the custom, but through 
the evangelic labors of Agricol Perdiquier, 
a journeyman joiner of Avignon, who trav- 
elled through France inculcating lessons of 
brotherly love, a better spirit now exists. 

In each locality the association has a 
chief, who is annually elected by ballot at 
the General Assembly of the Craft. He is 
called the First Compagnon of Dignity., 
He presides over the meetings, which ordi- 
narily take place on the first Sunday of 
every month, and represents the society in 
its intercourse with other bodies, with the 
Masters, or with the municipal authorities. 

Compagnonage has been exposed, at va- 
rious periods, to the persecutions of the 
Church and the State, as well as to the oppo- 
sition of the Corporations of Masters, to 
which, of course, its designs were antagonis- 
tic, because it opposed their monopoly. Un- 
like them, and particularly the Corporation 
of Freemasons, it was not under the protec- 



COMPAGXONS 



CONCORDATS 



181 



tion of the Church. The practice of its mysti- I 
cal receptions was condemned by the Faculty | 
of Theology at Paris, in 1655, as impious. I 
But a hundred years before, in 1541, a de- ! 
free of Francis I. had interdicted the Com- 
pagnons de la Tour from binding themselves 
by an oath, from wearing swords or canes, j 
from assembling in a greater number than | 
five outside of their Masters' houses, or \ 
from having banquets on any occasion. 
During the sixteenth, seventeenth, and 
eighteenth centuries, the parliaments were 
continually interposing their power against 
the associations of Compagnonage, as well 
as against other fraternities. The effects 
of these persecutions, although embarrass- 
ing, were not absolutely disastrous. In 
spite of them, Compagnonage was never 
entirely dissolved, although a few of the 
trades abandoned their devoirs; some of 
which, however, — such as that of the shoe- 
makers, — were subsequently renewed. And 
at this day, the gilds of the workmen still 
exist in France, having lost, it is true, much 
of their original code of religious dogmas 
and symbols, and, although not recognized 
by the law, always tolerated by the muni- 
cipal authorities and undisturbed by the 
police. To the Masonic scholar, the history 
of these devoirs or gilds is peculiarly inter- 
esting. In nearly all of them the Temple 
of Solomon prevails as a predominant sym- 
bol, while the square and compass, their 
favorite and constant device, would seem, 
in some way, to identify them with Free- 
masonry so far as respects the probability 
of a common origin. 

Companions de la Tour. The 
title assumed by the workmen in France 
who belong to the different gilds of Com- 
pagnonage, which see. 

Companion. A title bestowed by 
Royal Arch Masons upon each other, and 
equivalent to the word brother in symbolic 
Lodges. It refers, most probably, to the 
companionship in exile and captivity of the 
ancient Jews, from the destruction of the 
Temple by Nebuchadnezzar to its restora- 
tion by Zerubbabel, under the auspices of 
Cyrus. In using this title in a higher de- 
gree, the Masons who adopted it seem to 
have intimated that there was a shade of 
difference between its meaning and that of 
brother. The latter refers to the universal 
fatherhood of God and the universal bro- 
therhood of man; but the former represents 
a companionship or common pursuit of one 
object — the common endurance of suffering 
or the common enjoyment of happiness. 
Companion represents a closer tie than 
brother. The one is a natural relation shared 
by all men ; the other a connection, the result 
of choice and confined to a few. All men 
are our brethren, not all our companions. 



Compasses. As in Operative Ma- 
sonry, the compasses are used for the ad- 
measurement of the architect's plans, and 
to enable him to give those just proportions 
which will insure beauty as well as stability 
to his work ; so, in Speculative Masonry, is 
this important implement symbolic of that 
even tenor of deportment, that true stand- 
ard of rectitude which alone can bestow 
happiness here and felicity hereafter. Hence 
are the compasses the most prominent em- 
blem of virtue, the true and only measure 
of a Mason's life and conduct. As the 
Bible gives us light on our duties to God, 
and the square illustrates our duties to our 
neighborhood and brother, so the compasses 
give that additional light which is to in- 
struct us in the duty we owe to ourselves 
— the great, imperative duty of circum- 
scribing our passions, and keeping our de- 
sires within due bounds. " It is ordained," 
says the philosophic Burke, " in the eternal 
constitution of things, that men of intem- 
perate passions cannot be free ; their pas- 
sions forge their fetters." Those brethren 
who delight to trace our emblems to an as- 
tronomical origin, find in th*e compasses a 
symbol of the sun, the circular pivot rep- 
resenting the body of the luminary, and 
the diverging legs his rays. 

In the earliest rituals of the last century, 
the compasses are described as a part of the 
furniture of the Lodge, and are said to be- 
long to the Master. Some change will be 
found in this respect in the ritual of the 
present day. See Square and Compasses. 

Composite. One of the five orders 
of architecture introduced by the Komans, 
and compounded of the other four, whence 
it derives its name. Although it combines 
strength with beauty, yet, as it is a com- 
paratively modern invention, it is held in 
little esteem among Freemasons. 

Concealment of the Body. See 
Aphanism. 

Conclave. Commanderies of Knights 
Templars in England and Canada are 
called Conclaves, and the Grand Encamp- 
ment the Grand Conclave. The word is 
also applied to the meetings in some other 
of the high degrees. The word is derived 
from the Latin con, " with," and clavis, " a 
key," to denote the idea of being locked 
up in seclusion, and in this sense was first 
applied to the apartment in which the car- 
dinals are literally locked up when met to 
elect a pope. 

Coiicorclists. A secret order estab- 
lished in Prussia, by M. Lang, on the wreck 
of the Tugendverein, which latter body 
was instituted in 1790 as a successor of the 
Illuminati, and suppressed in 1812 by the 
Prussian government, on account of its sup- 
posed political tendencies. 



182 



CONFEDERACIES 



CONSERVATORS 



Confederacies. A title given to the 
yearly meetings of the Masons in the time of 
Henry VI., of England, and used in the 
celebrated statute passed in the third year 
of his reign, and which begins thus: 
" Whereas, by yearly congregations and 
confederacies made by the Masons in their 
General Assemblies, etc." See Laborers, 
Statutes of. 

Conference ^Lodges. Assemblies 
of the members of a Lodge sometimes held 
in Germany. Their object is the discussion 
of the financial and other private matters 
of the Lodge. Lodges of this kind held 
in France are said to be "en famille." 
There is no such arrangement in English 
or American Masonry. 

Conferring Degrees. When a can- 
didate is initiated into any degree of Ma- 
sonry in due form, the degree is said to 
have been conferred, in contradistinction to 
the looser mode of imparting its secrets by 
communication. 

Confusion of Tongues. The 
Tower of Babel is referred to in the ritual 
of the third degree as the place where 
language was confounded and Masonry lost 
Hence, in Masonic symbolism, as Masonry 
professes to possess a universal language, 
the confusion of tongues at Babel is a sym- 
bol of that intellectual darkness from which 
the aspirant is seeking to emerge on his 
passage to that intellectual light which is 
imparted by the Order. See Threshing- 
Floor of Oman the Jebusite. 

Congregations. In the Old Records 
and Constitutions of Masonry, the yearly 
meetings of the Craft are so called. Thus, 
in the Halliwell MS. it is said, "Every 
Master that is a Mason must be at the 
General Congregation." What are now 
called " Communications of a Grand Lodge" 
were then called " Congregations of the 
Craft." See Assembly, General. 

Congresses, Masonic. At various 
times in the history of Freemasonry con- 
ferences have been held, in which, as in 
the General Councils of the Church, the 
interests of the Institution have been made 
the subject of consideration. These con- 
ferences have received the name of Ma- 
sonic Congresses. Whenever a respectable 
number of Masons, invested with delibera- 
tive powers, assemble as the representa- 
tives of different countries and jurisdic- 
tions, to take into consideration matters 
relating to the Order, such a meeting will 
be properly called a Congress. Of these 
Congresses some have been productive of 
little or no effect, while others have un- 
doubtedly left their mark ; nor can it be 
doubted, that if a General or Ecumenical 
Congress, consisting of representatives of 
all the Masonic powers of the world, were 



to meet, with an eye single to the great ob- 
ject of Masonic reform, and were to be 
guided by a liberal and conciliatory spirit 
of compromise, such a Congress might at 
the present day be of incalculable advan- 
tage. 

The most important Congresses that 
have met since the year 926 are those of 
York, Strasburg, Ratisbon, Spire, Cologne, 
Basle, Jena, Altenberg, Brunswick, Ly- 
ons, Wolfenbuttel, Wilhelmsbad, Paris, 
Washington, Baltimore, Lexington, and 
Chicago. See them under their respective 
titles. 

Consecration. The appropriating or 
dedicating, with certain ceremonies, any- 
thing to sacred purposes or offices by sepa- 
rating it from common use. Hobbes, in his 
Leviathan, (p. iv., c. 44,) gives the best de- 
finition of this ceremony. "To consecrate 
is, in Scripture, to offer, give, or dedicate, 
in pious and decent language and gesture, 
a man, or any other thing, to God, by sepa- 
rating it from common use." Masonic 
Lodges, like ancient temples and modern 
churches, have always been consecrated. 
The rite of consecration is performed by 
the Grand Master, when the Lodge is said 
to be consecrated in ample form ; by the 
Deputy Grand Master, when it is said to be 
consecrated in due form ; or by the proxy 
of the Grand Master, when it is said to be 
consecrated in form. The Grand Master, 
accompanied by his officers, proceeds to the 
hall of the new Lodge, where, after the 
performance of those ceremonies which are 
described in all manuals and monitors, he 
solemnly consecrates the Lodge with the 
elements of corn, wine, and oil, after which 
the Lodge is dedicated and constituted, 
and the officers installed. 

Consecration, Elements of. 
Those things, the use of which in the cere- 
mony as constituent and elementary parts 
of it, are necessary to the perfecting and 
legalizing of the act of consecration. In 
Freemasonry, these elements are corn, wine, 
and oil, which see. 

Conservators of Masonry. About 
the year 1859, a Mason of some distinction 
in this country professed to have discov- 
ered, by his researches, what he called 
"the true Preston-Webb Work," and at- 
tempted to introduce it into various juris- 
dictions, sometimes in opposition to the 
wishes of the Grand Lodge and leading 
Masons of the State. To aid in the prop- 
agation of this ritual, he communicated it 
to several persons, who were bound to use 
all efforts — to some, indeed, of question- 
able propriety — to secure its adoption by 
their respective Grand Lodges. These 
Masons were called by him " Conserva- 
tors," and the order or society which they 



CONSERVATORS 



CONSTITUTIONS 



183 



constituted was called the "Conservators' 
Association." This association, and the 
efforts of its chief to extend his ritual, met 
with the very general disapproval of the 
Masons of the United States, and in some 
jurisdictions led to considerable disturb- 
ance and bad feeling. 

Conservators, Grand. See Grand 
Conservators. 

Consistory. The meetings of mem- 
bers of the thirty-second degree, or Sub- 
lime Princes of the Royal Secret in the 
Ancient and Accepted Scottish Rite, are 
called Consistories. The elective officers 
are, according to the ritual of the Southern 
Jurisdiction of the United States, a Com- 
mander-in-Chief, Seneschal, Preceptor, 
Chancellor, Minister of State, Almoner, 
Registrar, and Treasurer. In the Northern 
Jurisdiction it is slightly different, the 
second and third officers being called Lieu- 
tenant-Commanders. A Consistory confers 
the thirty-first and thirty-second degrees 
of the Rite. 

Consistory, Grand. See Grand 
Consistory. 

Constable, Grand. The fourth offi- 
cer in a Grand Consistory. It is the title 
which was formerly given to the leader of 
the land forces of the Knights Templars. 

Constantine. See Bed Cross of Rome 
and Constantine. 

Constituted, Legally. The phrase, 
a legally-constituted Lodge, is often used 
Masonically to designate any Lodge work- 
ing under proper authority, which neces- 
sarily includes Lodges working under dis- 
pensation; although, strictly, a Lodge 
cannot be legally constituted until it has 
received its warrant or charter from the 
Grand Lodge. But so far as respects the 
regularity of their work, Lodges under dis- 
pensation and warranted Lodges have the 
same standing. 

Constitution of a Lodge. Any 
number of Master Masons, not less than 
seven, being desirous of forming a new 
Lodge, having previously obtained a dis- 
pensation from the Grand Master, must 
apply by petition to the Grand Lodge of 
the State in which they reside, praying for 
a Charter, or Warrant of Constitution, to 
enable them to assemble as a regular Lodge. 
Their petition being favorably received, a 
warrant is immediately granted, and the 
Grand Master appoints a day for its conse- 
cration and for the installation of its offi- 
cers. The Lodge having been consecrated, 
the Grand Master, or person acting as such, 
declares the brethren " to be constituted and 
formed into a regular Lodge of Free and 
Accepted Masons," after which the officers 
' of the Lodge are installed. In this decla- 
ration of the Master, accompanied with the 



appropriate ceremonies, consists the con- 
stitution of the Lodge. Until a Lodge is 
thus legally constituted, it forms no compo- 
nent of the constituency of the Grand 
Lodge, can neither elect officers nor mem- 
bers, and exists only as a Lodge under dis- 
pensation at the will of the Grand Master. 
See Dispensation, Lodges under. 

Constitutions of 1763. This is the 
name of one of that series of Constitutions, 
or Regulations, which have always been 
deemed of importance in the history of the 
Ancient and Accepted Scottish Rite; al- 
though the Constitutions of 1762 have 
really nothing to do with that Rite, having 
been adopted long before its establishment. 
In the year 1758, there was founded at 
Paris a Masonic body which assumed the 
title of the Chapter, or Council, of Empe- 
rors of the East and West, and which body 
organized a Rite known as the Rite of Per- 
fection, consisting of twenty-five degrees, 
and in the same year the Rite was carried 
to Berlin by the Marquis de Bernez. Iu 
the following year, a Council of Princes 
of the Royal Secret, the highest degree con- 
ferred in the Rite, was established at Bor- 
deaux. On Sept. 21, 1762, nine Commis- 
sioners met and drew up Constitutions for 
the government of the Rite of Perfection, 
which have been since known as the " Con- 
stitutions of 1762." Of the place where 
the Commissioners met, there is some 
doubt. Of the two copies, hereafter to be 
noticed, which are in the archives of the 
Southern Supreme Council, that of Dela- 
hogue refers to the Orients of Paris and 
Berlin, while that of Aveilhe' says that they 
were made at the Grand Orient of Bor- 
deaux. Thory also (Act. Lot., i. 79,) names 
Bordeaux as the place of their enactment, 
and so does Ragon, (Orthod. Mag., 133;) al- 
though he doubts their authenticity, and 
says that there is no trace of any such 
document at Bordeaux, nor any recollec- 
tion there of the Consistory which is said 
to have drawn up the Constitutions. To 
this it may be answered, that in the 
Archives of the Mother Supreme Council 
at Charleston there are two manuscript 
copies of these Constitutions — one written 
by Jean Baptiste Marie Delahogue in 
1798, and which is authenticated by Count 
de Grasse, under the seal of the Grand 
Council of the Princes of the Royal Secret, 
then sitting at Charleston ; and another, 
written by Jean Baptiste Aveilhe in 1797. 
This copy is authenticated by Long, Dela- 
hogue, De Grasse, and others. Both docu- 
ments are written in French, and are al- 
most substantially the same. The trans- 
lated title of Delahogue's copy is as fol- 
lows : 

"Constitutions and Regulations drawn 



184 



CONSTITUTIONS 



CONSTITUTIONS 



up by nine Commissioners appointed by 
the Grand Council of the Sovereign Princes 
of the Royal Secret at the Grand Orients 
of Paris and Berlin, by virtue of the de- 
liberation of the fifth day of the third week 
of the seventh month of the Hebrew Era, 
5662, and of the Christian Era, 1762. To be 
ratified and observed by the Grand Councils 
of the Sublime Knights and Princes of Ma- 
sonry as well as by the particular Councils 
and Grand Inspectors regularly constituted 
in the two Hemispheres." The title of 
Aveilhe's manuscript differs in this, that it 
says the Constitutions were enacted " at the 
Grand Orient of Bordeaux," and that they 
were " transmitted to our Brother Stephen 
Morin, Grand Inspector of all the Lodges in 
the New World." I am inclined to think 
that this is a correct record, and that the 
Constitutions were prepared at Bordeaux. 
The Constitutions of 1762 consist of 
thirty-five articles, and are principally oc- 
cupied in providing for the government of 
the Rite established by the Council of Em- 
perors of the East and West and of the 
bodies under it. 

The Constitutions of 1762 were pub- 
lished at Paris, in 1832, in the Recueil des 
Actes du Supreme Conseil de France. They 
were also published, in 1859, in this 
country; but the best printed exemplar 
of them is that published in French and 
English in the Book of Grand Constitu- 
tions, edited by Bro. Albert Pike, which is 
illustrated with copious and valuable anno- 
tations by the editor, who is the Sovereign 
Grand Commander of the Southern Su- 
preme Council. 

Constitutions of 1786. These are 
regarded by the members of the Ancient 
and Accepted Scottish Rite as the funda- 
mental law of their Rite. They are said 
to have been established by Frederick II., 
of Prussia, in the last year of his life ; a 
statement, however, that has been denied 
by some writers, and the controversies as to 
their authenticity have made them a subject 
of interest to all Masonic scholars. Bro. 
Albert Pike, the Grand Commander of the 
Supreme Council for the Southern Juris- 
diction of the United States, published 
them, in 1872, in Latin, French, and Eng- 
lish ; and I avail myself of his exhaustive 
annotations, because he has devoted to the 
investigation of their origin and their au- 
thenticity more elaborate care than any 
other writer. 

Of these Constitutions, there are two ex- 
amplars, one in French and one in Latin, 
between which there are, however, some 
material differences. For a long time the 
French examplar only was known in this 
country. It is supposed by Bro. Pike that 
it was brought to Charleston by Count de 



Grasse, and that under its provisions he 
organized the Supreme Council in that 
place. They were accepted by the Southern 
Supreme Council, and are still regarded 
by the Northern Council as the only au-. 
thentic Constitutions. But there is abun- 
dant internal evidence of the incomplete- 
ness and incorrectness of the French Con- 
stitutions, of whose authenticity there is no 
proof, nor is it likely that they were made 
at Berlin and approved by Frederick, as they 
profess. 

The Latin Constitutions were probably 
not known in France until after the Revo- 
lution. In 1834, they were accepted as au- 
thentic by the Supreme Council of France, 
and published there in the same year. A 
copy of this was published in America, in 
1859, by Bro. Pike. These Latin Constitu- 
tions of 1786 have been recently accepted 
by the Supreme Council of the Southern 
Jurisdiction in preference to the French ver- 
sion. Most of the other Supreme Councils 
— those, namely, of England and Wales, 
of Italy, and of South America, — have 
adopted them as the law of the Rite, re- 
pudiating the French version as of no au- 
thority. 

The definite and well authorized conclu- 
sions to which Bro. Pike has arrived on 
the subject of these Constitutions have 
been expressed by that eminent Mason in 
the following language : 

" We think we may safely say, that the 
charge that the Grand Constitutions were 
forged at Charleston is completely dis* 
proved, and that it will be contemptible 
hereafter to repeat it. No set of speculat- 
ing Jews constituted the Supreme Council 
established there; and those who care for 
the reputations of Colonel Mitchell, and 
Doctors Dalcho, Auld, and Moultrie, may 
well afford to despise the scurrilous libels 
of the Ragons, Clavels, and Folgers. 

"And, secondly, that it is not by any 
means proven or certain that the Constitu- 
tions were not really made at Berlin, as 
they purport to have been, and approved 
by Frederick. We think that the prepon- 
derance of the evidence, internal and ex- 
ternal, is on the side of their authenticity, 
apart from the positive evidence of the cer- 
tificate of 1832. 

" And, thirdly, that the Supreme Council 
at Charleston had a perfect right to adopt 
them as the law of the new Order; no 
matter where, when, or by whom they 
were made, as Anderson's Constitutions 
were adopted in Symbolic Masonry; that 
they are and always have been the law of 
the Rite, because they were so adopted ; 
and because no man has ever lawfully re- 
ceived the degrees of the Rite without 
swearing to maintain them as its supreme 



CONSTITUTIONS 



COOKE'S 



185 



law ; for as to the articles themselves, there 
is no substantial difference between the 
French and Latin copies. 

"And, fourthly, that there is not one 
particle of proof of any sort, circumstan- 
tial or historical, or by argument from im- 
probability, that they are not genuine and 
authentic. In law, documents of great 
age, found in the possession of those in- 
terested under them, to whom they right- 
fully belong, and with whom they might 
naturally be expected to be found, are ad- 
mitted in evidence without proof, to estab- 
lish title or facts. They prove themselves, 
and to be avoided must be disproved by 
evidence. There is no evidence against the 
genuineness of these Grand Constitutions." 

Constitutions, Old. See Records, 
Old. 

Constitutions, Secret. See Secret 
Constitutions. 

Consummatum est. Latin. It is 
finished. A phrase used in some of the 
higher degrees of the Ancient and Accepted 
Scottish Kite. It is borrowed from the ex- 
pression used by our Lord when he said, 
on the cross, "It is finished," meaning that 
the work which had been given him to do 
had been executed. It is, therefore, appro- 
priately used in the closing ceremonies to 
indicate that the sublime work of the de- 
grees is finished, so that all may retire in 
peace. 

Contemplative. To contemplate is, 
literally, to watch and inspect the Temple. 
The augur among the Komans, having 
taken his stand on the Capitoline Hill, 
marked out with his wand the space in the 
heavens he intended to consult. This space 
he called the templurn. Having divided 
his templurn into two parts from top to 
bottom, he watched to see what would 
occur. The watching of the templurn was 
called contemplating ; and hence those who 
devoted themselves to meditation upon sa- 
cred subjects assumed this title. Thus, 
among the Jews, the Essenes and the 
Therapeutists, and, among the Greeks, the 
school of. Pythagoras, were contemplative 
sects. Among the Freemasons, the word 
speculative is used as equivalent to contem- 
plative. See Speculative Masonry. 

Continental Lodges. This expres- 
sion is used throughout this work, as it 
constantly is by English writers, to desig- 
nate the Lodges on the continent of Europe 
which retain many usages which have either 
been abandoned by, or never were observed 
in, the Lodges of England, Ireland, and 
Scotland, as well as the United States of 
America. The words Continental Masonry 
are employed in the same sense. 

Contumacy. In civil law, it is the re- 
fusal or neglect of a party accused to appear 
Y 



and answer to a charge preferred against 
him in a court of justice. In Masonic 
jurisprudence, it is disobedience of or re- 
bellion against superior authority, as when 
a Mason refuses to obey the edict of his 
Lodge, or a Lodge refuses to obey that of 
the Grand Master or the Grand Lodge. 
The punishment, in the former case, is gen- 
erally suspension or expulsion ; in the lat- 
ter, arrest of charter or forfeiture of warrant. 

Convention. In a State or Territory 
where there is no Grand Lodge, but three 
or more Lodges holding their Warrants of 
Constitution from Grand Lodges outside 
of the Territory, these Lodges may meet 
together by their representatives, — who 
should properly be the first three officers 
of each Lodge, — and take the necessary 
steps for the organization of a Grand Lodge 
in that State or Territory. This preparatory 
meeting is called a Convention. A Presi- 
dent and Secretary are chosen, and a Grand 
Lodge is formed by the election of a Grand 
Master and other proper officers, when the 
old warrants are returned to the Grand 
Lodges, and new ones taken out from the 
newly-formed Grand Lodge. Not less than 
three Lodges are required to constitute a 
Convention. The first Convention of this 
kind ever held was that of the four old 
Lodges of London, which met at the Apple- 
Tree Tavern, in February, 1717, and formed 
the Grand Lodge of England. 

Convention Xiglit. A title some- 
times given in the minutes of English 
Lodges to a Lodge of emergency. Thus, 
in the minutes of Constitution Lodge, No. 
390, (London,) we read: "This being a 
Convention Night to consider the state of 
the Lodge," etc. 

Conversation. Conversation among 
the brethren during Lodge hours is for- 
bidden by the Charges of 1722 in these 
words : " You are not to hold private com- 
mittees or separate conversation without 
leave from the Master." 

Convocation. The meetings of Chap- 
ters of Royal Arch Masons are so called 
from the Latin convocatio, a calling to- 
gether. It seems very properly to refer to 
the convoking of the dispersed Masons at 
Jerusalem to rebuild the second Temple, 
of which every Chapter is a representation. 

Convocation, Grand. The meet- 
ing of a Grand Chapter is so styled. 

Cooke's Manuscript. The old 
document commonly known among Ma- 
sonic scholars as " Matthew Cooke's Manu- 
script," because it was first given to the 
public by that distinguished brother, was 
published by him, in 1861, from the original 
in the British Museum, which institution 
purchased it, on the 14th of October, 1859, 
from Mrs. Caroline Bakef. Its principal 



186 



COPE 



CORNER 



value is derived from the fact, as Brother 
Cooke remarks, that until its appearance 
"there was no prose work of such un- 
doubted antiquity known to be in exist- 
ence on the subject." 

Brother Cooke gives the following ac- 
count of the MS. in his preface to its re- 
publication : 

"By permission of the Trustees of the 
British Museum, the following little work 
has been allowed to be copied and pub- 
lished in its entire form. The original is 
to be found among the additional manu- 
scripts in that national collection, and is 
numbered 23,198. 

"Judging from the character of the 
handwriting and the form of contractions 
employed by the scribe, it was most proba- 
bly written in the latter portion of the fif- 
teenth century, [about 1490, says Hughan,] 
and may be considered a very clear speci- 
men of the penmanship of that period. 

" By whom or for whom it was originally 
penned there is no means of ascertaining ; 
but, from the style, it may be conjectured 
to have belonged to some Master of the 
Craft, and to have been used in assemblies 
of Masons as a text-book of the traditional 
history and laws of the Fraternity." 

Cope-Stone. See Cape-Stone. 

Cord, Hindu Sacred. See Zen- 
naar. 

Cord, Silver. See Silver Cord. 

Cord, Threefold. See Threefold 
Cord. 

Cordon. The Masonic decoration, 
which in English is called the collar, is 
styled by the French Masons the cordon. 

Corinthian Order. This is the 
lightest and most ornamental of the pure 
orders, and possesses the highest degree of 
richness and detail that architecture at- 
tained under the Greeks. Its capital is its 
great distinction, and is richly adorned 
with leaves of acanthus, olive, etc., and 
other ornaments. The column of Beauty 
which supports the Lodge is of the Corin- 
thian order, and its appropriate situation 
and symbolic officer are in the South. 

Corner, North-East. See North- 
East Corner. 

Corner-Stone, Symbolism of 
the. The corner-stone is the stone which 
lies at the corner of two walls, and forms 
the corner of the foundation of an edifice. 
In Masonic buildings it is now always 
placed in the north-east ; but this rule was 
not always formerly observed. As the 
foundation on which the entire structure is 
supposed to rest, it is considered by Opera- 
tive Masons as the most important stone in 
the edifice. It is laid with impressive cere- 
monies ; the assistance of Speculative Ma- 
sons is often, and ought always to be, in- 



vited to give dignity to the occasion ; and 
for this purpose Freemasonry has provided 
an especial ritual which is to govern the 
proper performance of that duty. 

Among the ancients the corner-stone of 
important edifices was laid with impressive 
ceremonies. These are well described by 
Tacitus in the history of the rebuilding 
of the Capitol. After detailing the pre- 
liminary ceremonies, which consisted in a 
procession of vestals, who with chaplets of 
flowers encompassed the ground and conse- 
crated it by libations of living water, he 
adds that, after solemn prayer, Helvidius, 
to whom the care of rebuilding the Capitol 
had been committed, " laid his hand upon 
the fillets that adorned the foundation 
stone, and also the cords by which it was to 
be drawn to its place. In that instant the 
magistrates, the priests, the senators, the 
Roman knights, and a number of citizens, 
all acting with one effort and general de- 
monstrations of joy, laid hold of the ropes 
and dragged the ponderous load to its des- 
tined spot. They then threw in ingots of 
gold and silver, and other metals which had 
never been melted in the furnace, but still 
retained, untouched by human art, their 
first formation in the bowels of the earth." 

The symbolism of the corner-stone when 
duly laid with Masonic rites is full of sig- 
nificance, which refers to its form, to its 
situation, to its permanence, and to its con- 
secration. 

As to its form, it must be perfectly square 
on its surfaces, and in its solid contents 
a cube. Now the square is a symbol of 
morality, and the cube of truth. In its 
situation it lies between the north, the 
place of darkness, and the east, the place 
of light; and hence this position symbo- 
lizes the Masonic progress from darkness 
to light, and from ignorance to knowledge. 
The permanence and durability of the 
corner-stone, which lasts long after the 
building in whose foundation it was placed 
has fallen into decay, is intended to remind 
the Mason that, when this earthly house 
of his tabernacle shall have passed away, 
he has within him a sure foundation, of 
eternal life —a corner-stone of immortality 
— an emanation from that Divine Spirit 
which pervades all nature, and which, 
therefore, must survive the tomb, and rise, 
triumphant and eternal, above the decay- 
ing dust of death and the grave. 

The stone, when deposited in its appro- 
priate place, is carefully examined with the 
necessary implements of Operative Ma- 
sonry, — the square, the level, and the 
plumb, themselves all symbolic in mean- 
ing, — and is then declared to be "well 
formed, true, and trusty." Thus the Ma- 
son is taught that his virtues are to be 



CORN 



CORYBANTE3 



187 



tested by temptation and trial, by suffering 
and adversity, before they can be pro- 
nounced by the Master Builder of souls to 
be materials worthy of the spiritual build- 
ing of eternal life, fitted, " as living stones, 
for that house not made with hands, eternal 
in the heavens." 

And lastly, in the ceremony of depositing 
the corner-stone, the elements of Masonic 
consecration are produced, and the stone is 
solemnly set apart by pouring corn, wine, 
and oil upon its surface, emblematic of the 
Nourishment, Refreshment, and Joy which 
are to be the rewards of a faithful perform- 
ance of duty. 

The corner-stone does not appear to have 
been adopted by any of the heathen na- 
tions, but to have been as the ebenpinah, pe- 
culiar to the Jews, from whom it descended 
to the Christians. In the Old Testament, it 
seems always to have denoted a prince ■ or 
high personage, and hence the Evangelists 
constantly use it in reference to Christ, who 
is called the " chief corner-stone." In Ma- 
sonic symbolism, it signifies a true Mason, 
and therefore it is the first character which 
the Apprentice is made to represent after 
his initiation has been completed. 

Corn of Nourishment. One of 
the three elements of Masonic consecration. 
See Corn, Wine, and Oil. 

Corn, Wine, and Oil. Corn, wine, 
and oil are the Masonic elements of con- 
secration. The adoption of these symbols 
is supported by the highest antiquity. 
Corn, wine, and oil were the most im- 
portant productions of Eastern countries ; 
they constituted the wealth of the people, 
and were esteemed as the supports of life 
and the means of refreshment. David 
enumerates them among the greatest bless- 
ings that we enjoy, and speaks of them as 
" wine that maketh glad the heart of man, 
and oil to make his face shine, and bread 
which strengtheneth man's heart." Ps. 
civ. 14. In devoting anything to religious 
purposes, the anointing with oil was con- 
sidered as a necessary part of the ceremony, 
a rite which has descended to Christian na- 
tions. The tabernacle in the wilderness, 
and all its holy vessels, were, by God's ex- 
press command, anointed with oil ; Aaron 
and his two sons were set apart for the 
priesthood with the same ceremony ; and 
the prophets and kings of Israel were con- 
secrated to their offices by the same rite. 
Hence, Freemasons' Lodges, which are but 
temples to the Most High, are consecrated 
to the sacred purposes for which they were 
built by strewing corn, wine, and oil upon 
the "Lodge," the emblem of the Holy Ark. 
Thus does this mystic ceremony instruct 
us to be nourished with the hidden manna 
of righteousness, to be refreshed with the 



Word of the Lord, and to rejoice with joy 
unspeakable in the riches of divine grace. 
"Wherefore, my brethren," says the vener- 
able Harris, {Disc. iv. 81,) "wherefore do 
you carry corn, wine, and oil in your pro- 
cessions, but to remind you that in the 
pilgrimage of human life you are to im- 
part a portion of your bread to feed the 
hungry, to send a cup of your wine to cheer 
the sorrowful, and to pour the healing oil 
of your consolation into the wounds which 
sickness hath made in the bodies, or afflic- 
tion rent in the hearts, of your fellow-trav- 
ellers ? " 

In processions, the corn alone is carried 
in a golden pitcher, the wine and oil are 
placed in silver vessels, and this is to re- 
mind us that the first, as a necessity and 
the "staff of life," is of more importance 
and more worthy of honor than the others, 
which are but comforts. 

Cornucopia. The horn of plenty. 
The old pagan myth tells us that Zeus was 
nourished during his infancy in Crete by 
the daughters of Melissus, with the milk of 
the goat Amalthea. Zeus, when he came 
to the empire of the world, in gratitude 
placed Amalthea in the heavens as a con- 
stellation, and gave one of her horns to his 
nurses, with the assurance that it should 
furnish them with a never failing supply 
of whatever they might desire. Hence it 
is a symbol of abundance, and as such has 
been adopted as the jewel of the Stewards 
of a Lodge, to remind them that it is their 
duty to see that the tables are properly fur- 
nished at refreshment, and that every bro- 
ther is suitably provided for. Among the 
deities whose images are to be found in 
the ancient Temples at Elora, in Hindu- 
stan, is the goddess Ana Puma, whose name 
is compounded of Ana, signifying corn, 
and Puma, meaning plenty. She holds a 
corn measure in her hand, and the whole 
therefore very clearly has the same allusion 
as the Masonic Horn of plenty. 

Correspondence. See Committee on 
Foreign Correspondence. 

Corresponding Grand Secre- 
tary. An officer of a Grand Lodge to 
whom was formerly intrusted, in some 
Grand Lodges, the Foreign Correspon- 
dence of the body. The office is now dis- 
used, being retained only in the Grand 
Lodge of Massachusetts. 

Cory bantes, Mysteries of. Rites 
instituted in Phrygia in honor of Atys, the 
lover of Cybele. The goddess was sup- 
posed first to bewail the death of her lover, 
and afterwards to rejoice for his restoration 
to life. The ceremonies were a scenical 
representation of this alternate lamentation 
and rejoicing, and of the sufferings of Atys, 
who was placed in an ark or coffin during 



188 



COSMOPOLITE 



COUSTOS 



the mournful part of the orgies. If the de- 
scription of these rites, given by Sainte- 
Croix from various ancient authorities, be 
correct, they were but a modification of the 
Eleusinian mysteries. 

Cosmopolite. The third degree of 
the Rite of African Architects. 

Council. In several of the high de- 
grees of Masonry the meetings are styled 
Councils ; as a Council of Royal and Se- 
lect Masters, or Princes of Jerusalem, or 
Knights of the Red Cross. 

Council Chamber. A part of the 
room in which the ceremonies of the 
Knights of the Red Cross are performed. 
Council, Grand. See Grand Council. 
Council of Knights of the Red 
Cross. A body in which the first degree 
of the Templar system in this country is 
conferred. It is held under the Charter of 
aCommandery of Knights Templars, which, 
when meeting as a council, is composed 
of the following officers: A Sovereign 
Master, Chancellor, Master of the Palace, 
Prelate, Master of Despatches, Master of 
Cavalry, Master of Infantry, Standard 
Bearer, Sword Bearer,Warder, and Sentinel. 
Council of Royal and Select 
Masters. The united body in which the 
Royal and Select degrees are conferred. 
In some jurisdictions this Council confers 
also the degree of Super-Excellent Master. 
Council of Royal Masters. The 
body in which the degree of Royal Master, 
the eighth in the American Rite, is con- 
ferred. It receives its Charter from a 
Grand Council of Royal and Select Mas- 
ters, and has the following officers : Thrice 
Illustrious Grand Master, Illustrious 
Hiram of Tyre, Principal Conductor of 
the Works, Master of the Exchequer, Mas- 
ter of Finances, Captain of the Guards, 
Conductor of the Council, and Steward. 

Council of Select Masters. The 
body in which the degree of Select Mas- 
ters, the ninth in the American Rite, is 
conferred. It receives its Charter from a 
Grand Council of Royal and Select Mas- 
ters. Its officers are: Thrice Illustrious 
Grand Master, Illustrious Hiram of Tyre, 
Principal Conductor of the Works, Treas- 
urer, Recorder, Captain of the Guards, 
Conductor of the Council, and Steward. 

Council of the Trinity. An inde- 
pendent Masonic jurisdiction, in which are 
conferred the degrees of Knight of the 
Christian Mark, and Guard of the Con- 
clave, Knight of the Holy Sepulchre, and 
the Holy and Thrice Illustrious Order of 
the Cross. They are conferred after the 
Encampment degrees. They are Christian 
degrees, and refer to the crucifixion. 

Council, Supreme. See Supreme 
Council. 



Courtesy. Politeness of manners, as 
the result of kindness of disposition, was 
one of the peculiar characteristics of the 
knights of old. " No other human laws 
enforced," says M. de St. Palaye, " as chiv- 
alry did, sweetness and modesty of temper, 
and that politeness which the word courtesy 
was meant perfectly to express." We find, 
therefore, in the ritual of Templarism, the 
phrase " a true and courteous knight ; " and 
Knights Templars are in the habit of clos- 
ing their letters to each other with the ex- 
pression, Yours in all knightly courtesy. 
Courtesy is also a Masonic virtue, because 
it is the product of a feeling of kindness; but 
it is not so specifically spoken of in the sym- 
bolic degrees, where brotherly love assumes 
its place, as it is in the orders of knighthood. 

Coustos, John. The sufferings in- 
flicted, in 1743, by the Inquisition at Lisbon, 
en John Coustos, a Freemason, and the 
Master of a Lodge in that city; and the 
fortitude with which he endured the severest 
tortures, rather than betray his trusts and 
reveal the secrets that had been confided to 
him, constitute an interesting episode in 
the history of Freemasonry. Coustos, after 
returning to England, published, in 1746, 
a book, detailing his sufferings, from which 
the reader is presented with the following 
abridged narrative. 

John Coustos was born at Berne, in 
Switzerland, but emigrated, in 1716, with 
his father to England, where he became a 
naturalized subject. In 1743 he removed 
to Lisbon, in Portugal, and began the prac- 
tice of his profession, which was that of a 
lapidary, or dealer in precious stones. 

In consequence of the bull or edict of 
Pope Clement XII. denouncing the Masonic 
institution, the Lodges at Lisbon were not 
held at public houses, as was the custom in 
England and other Protestant countries, 
but privately, at the residences of the 
members. Of one of these Lodges, Cous- 
tos, who was a zealous Mason, was elected 
the Master. A female, who was cognizant 
of the existence of the Lodge over which 
Coustos presided, revealed the circumstance 
to her confessor, declaring that, in her 
opinion, the members were "monsters in 
nature, who perpetrated the most shocking 
crimes. " In consequence of this informa- 
tion, it was resolved, by the Inquisition, 
that Coustos should be arrested and sub- 
jected to the tender mercies of the " Holy 
Office." He was accordingly seized, a few 
nights afterwards, in a coffee-house — the 
public pretence of the arrest being that he 
was privy to the stealing of a diamond, of 
which they had falsely accused another 
jeweller, the friend and Warden of Coustos, 
whom also they had a short time previously 
arrested. 



COUSTOS 



COUSTOS 



189 



Coustos was then carried to the prison of 
the Inquisition, and after having been 
searched and deprived of all his money, 

Eapers, and other things that he had about 
im, he was led to a lonely dungeon, in 
which he was immured, being expressly 
forbidden to speak aloud or knock against 
the walls, but if he required anything, to 
beat with a padlock that hung on the out- 
ward door, and which he could reach by 
thrusting his arm through the iron grate. 
" It was there," says he, " that, struck with 
the horrors of a place of which I had 
heard and read such baleful descriptions, I 
plunged at once into the blackest melan- 
choly ; especially when I reflected on the 
dire consequences with which my confine- 
ment might very possibly be attended." 

On the next day he was led, bare-headed, 
before the President and four Inquisitors, 
who, after having made him reply on oath 
to several questions respecting his name, 
his parentage, his place of birth, his reli- 
gion, and the time he had resided in Lisbon, 
exhorted him to make a full confession of 
all the crimes he had ever committed in 
the whole course of his life ; but, as he re- 
fused to make any such confession, declar- 
ing that, from his infancy, he had been 
taught to confess not to man but to God, 
he was again remanded to his dungeon. 

Three days after, he was again brought 
before the Inquisitors, and the examination 
was renewed. This was the first occasion 
on which the subject of Freemasonry was 
introduced, and there Coustos for the first 
time learned that he had been arrested and 
imprisoned solely on account of his con- 
nection with the forbidden Institution. 

The result of this conference was, that 
Coustos was conveyed to a deeper dungeon, 
and kept there in close confinement for 
several weeks, during which period he was 
taken three times before the Inquisitors. 
In the first of these examinations they 
again introduced the subject of Free- 
masonry, and declared that if the Institu- 
tion was as virtuous as their prisoner con- 
tended that it was, there was no occasion for 
concealing so industriously the secrets of it. 
Ooustos did not reply to this objection to the 
Inquisitorial satisfaction, and he was re- 
manded back to his dungeon, where a few 
days after he fell sick. 

After his recovery, he was again taken 
before the Inquisitors, who asked him sev- 
eral new questions with regard to the tenets 
of Freemasonry — among others, whether 
he, since his abode in Lisbon, had received 
any Portuguese into the society ? He re- 
plied that he had not. 

When he was next brought before them, 
" they insisted," he says, " upon my letting 
them into the secrets of Freemasonry; 



threatening me, in case I did not comply." 
But Coustos firmly and fearlessly refused to 
violate his obligations. 

After several other interviews, in which 
the effort was unavailingly made to extort 
from him a renunciation of Masonry, he 
was subjected to the torture of which he 
gives the following account: 

" I was instantly conveyed to the torture- 
room, built in form of a square tower, 
where no light appeared but what two can- 
dles gave ; and to prevent the dreadful cries 
and shocking groans of the unhappy victims 
from reaching the ears of the other prisoners, 
the doors are lined with a sort of quilt. 

" The reader will naturally suppose that 
I must be seized with horror, when, at my 
entering this infernal place, I saw myself, 
on a sudden, surrounded by six wretches, 
who, after preparing the tortures, stripped 
me naked, (all to linen drawers,) when, 
laying me on my back, they began to lay 
hold of every part of my body. First, they 
put round my neck an iron collar, which 
was fastened to the scaffold ; they then fixed 
a ring to each foot ; and this being done, 
they stretched my limbs with all their 
might. They next wound two ropes round 
each arm, and two round each thigh, which 
ropes passed under the scaffold, through 
holes made for that purpose, and were all 
drawn tight at the same time, by four men, 
upon a signal made for this purpose. 

" The reader will believe that my pains 
must be intolerable, when I solemnly de- 
clare that these ropes, which were of the size 
of one's little finger, pierced through my 
flesh quite to the bone, making the blood 
gush out at eight different places that were 
thus bound. As I persisted in refusing to 
discover any more than what has been seen 
in the interrogatories above, the ropes were 
thus drawn together four different times. 
At my side stood a physician and a sur- 
geon, who often felt my temples, to judge 
of the danger I might be in — by which 
means my tortures were suspended, at in- 
tervals, that I might have an opportunity 
of recovering myself a little. 

" Whilst I was thus suffering, they were 
so barbarously unjust as to declare, that, 
were I to die under the torture, I should be 
guilty, by my obstinacy, of self-murder. In 
fine, the last time the ropes were drawn 
tight, I grew so exceedingly weak, occa- 
sioned by the blood's circulation being 
stopped, and the pains I endured, that I 
fainted quite away ; insomuch that I was 
carried back to my dungeon, without per- 
ceiving it. 

" These barbarians, finding that the tor- 
tures above described could not extort any 
further discovery from me; but that, the 
more they made me suffer, the more fer- 



190 



COUSTOS 



COVENANT 



vently I addressed my supplications, for pa- 
tience, to heaven ; they were so inhuman, 
six weeks after, as to expose me to another 
kind of torture, more grievous, if possible, 
than the former. They made me stretch 
my arms in such a manner that the palms 
of my hands were turned outward ; when, 
by the help of a rope that fastened them 
together at the wrist, and which they turned 
by an engine, they drew them gently nearer 
to one another behind, in such a manner 
that the back of each hand touched, and 
stood exactly parallel one to another; 
whereby both my shoulders were dislo- 
cated, and a considerable quantity of blood 
issued from my mouth. This torture was 
repeated thrice; after which I was again 
taken to my dungeon, and put into the 
hands of physicians and surgeons, who, in 
setting my bones, put me to exquisite pain. 

"Two months after, being a little re- 
covered, I was again conveyed to the torture- 
room, and there made to undergo another 
kind of punishment twice. The reader 
may judge of its horror, from the following 
description thereof. 

" The torturers turned twice around my 
body a thick iron chain, which, crossing 
upon my stomach, terminated afterwards at 
my wrists. They next set my back against 
a thick board, at each extremity whereof 
was a pulley, through which there ran a 
rope, that catched the ends of the chains at 
my wrists. The tormentors then stretched 
these ropes, by means of a roller, pressed 
or bruised my stomach, in proportion as the 
means were drawn tighter. They tortured 
me on this occasion to such a degree, that 
my wrists and shoulders were put out of joint. 

" The surgeons, however, set them pres- 
ently after; but the barbarians not yet 
having satiated their cruelty, made me 
undergo this torture a second time, which 
I did with fresh pains, though with equal 
constancy and resolution. I was then re- 
manded back to my dungeon, attended by 
the surgeons, who dressed my bruises ; and 
here I continued until their auto-da-fe, or 
gaol delivery." 

On that occasion, he was sentenced to 
work at the galleys for four years. Soon, 
however, after he had commenced the 
degrading occupation of a galley slave, 
the injuries which he had received during 
his inquisitorial tortures having so much 
impaired his health, that he was unable to 
undergo the toils to which he had been 
condemned, he was sent to the infirmary, 
where he remained until October, 1744, 
when he was released upon the demand of 
the British minister, as a subject to the 
king of England. He was, however, 
ordered to leave the country. This, it may 
be supposed, he gladly did, and repaired to 



London, where he published the account 
of his sufferings in a book entitled " The 
Sufferings of John Coustos for Freemasonry, 
and his refusing to turn Catholic, in the 
Inquisition at Lisbon, &c, &c." London, 
1746 ; 8vo, 400 pages. Such a narrative 
is well worthy of being read. John Coustos 
has not, by his literary researches, added 
anything to the learning or science of our 
Order ; yet, by his fortitude and fidelity 
under the severest sufferings, inflicted to 
extort from him a knowledge he was bound 
to conceal, he has shown that Freemasonry 
makes no idle boast in declaring that its 
secrets " are locked up in the depository of 
faithful breasts." 

Couvreur. The title of an officer in a 
French Lodge, equivalent to the English 
Tiler. 

Couvrir le Temple. A French ex- 
pression for the English one to close .the 
Lodge. But it has also another significa- 
tion. "To cover the Temple to a bro- 
ther," means, in French Masonic language, 
to exclude him from the Lodge. 

Covenant of Masonry. As a cov- 
enant is defined to be a contract or agree- 
ment between two or more parties on certain 
terms, there can be no doubt that when a 
man is made a Mason he enters into a cov- 
enant with the Institution. On his part 
he promises to fulfil certain promises and 
to discharge certain duties, for which, on 
the other part, the Fraternity bind them- 
selves by an equivalent covenant of friend- 
ship, protection, and support. This cove- 
nant must of course be repeated and modi- 
fied with every extension of the terms of 
agreement on both sides. The covenant of 
an Entered Apprentice is different from 
that of a Fellow Craft, and the covenant 
of the latter from that of a Master Mason. 
As we advance in Masonry our obligations 
increase, but the covenant of each degree 
is not the less permanent or binding be- 
cause that of a succeeding one has been su- 
peradded. The second covenant does not 
impair the sanctity of the first. 

This covenant of Masonry is symbolized 
and sanctioned by the most important and 
essential of all the ceremonies of the Insti- 
tution. It is the very foundation stone 
which supports the whole edifice, and, un- 
less it be properly laid, no superstructure 
can with any safety be erected. It is in- 
deed the covenant that makes the Mason. 

A matter so important as this, in estab- 
lishing the relationship of a Mason with 
the Craft, — this baptism, so to speak, by 
which a member is inaugurated into the 
Institution, — must of course be attended 
with the most solemn and binding ceremo- 
nies. Such has been the case in all coun- 
tries. Covenants have always been solem- 



COVENANT 



COWAN 



191 



nized with certain solemn forms and reli- 
gious observances which gave them a sacred 
sanction in the minds of the contracting 
parties. The Hebrews, especially, invested 
their covenants with the most imposing 
ceremonies. 

The first mention of a covenant in form 
that is met with in Scripture is that re- 
corded in the fifteenth chapter of Genesis, 
where, to confirm it, Abraham, in obedi- 
ence to the Divine command, took a heifer, 
a she-goat, and a ram, "and divided them in 
the midst, and laid each piece one against 
another." This dividing a victim into two 
parts, that the covenanting parties might 
pass between them, was a custom not con- 
fined to the Hebrews, but borrowed from 
them by all the heathen nations. 

In the book of Jeremiah it is again alluded 
to, and the penalty for the violation of the 
covenant is also expressed. 

" And I will give the men that have 
transgressed my covenant, which have not 
performed the words of my covenant which 
they have made before me, when they cut 
the calf in twain, and passed between the 
parts thereof, 

" The princes of Judah, and the princes of 
Jerusalem, the eunuchs, and the priests, and 
all the people of the land, which passed 
between the parts of the calf; 

" I will even give them into the hand of 
their enemies, and into the hand of them 
that seek their life : and their dead bodies 
shall be for meat unto the fowls of the heaven, 
and to the beasts of the earth." Jeremiah 
xxxiv. 18, 19, 20. 

These ceremonies, thus briefly alluded to 
in the passages which have been quoted, were 
performed in full, as follows. The attentive 
Masonic student will not fail to observe the 
analogies to those of his own Order. 

The parties entering into a covenant first 
selected a proper animal, such as a calf or 
a kid among the Jews, a sheep among the 
Greeks, or a pig among the Romans. The 
throat was then cut across, with a single 
blow, so as to completely divide the wind- 
pipe and arteries, without touching the 
bone. This was the first ceremony of the 
covenant. The second was to tear open 
the breast, to take from thence the heart 
and vitals, and if on inspection the least im- 
perfection was discovered, the body was 
considered unclean, and thrown aside for 
another. The third ceremony was to di- 
vide the body in twain, and to place the 
two parts to the north and south, so that 
the parties to the covenant might pass 
between them, coming from the east and 
going to the west. The carcass was then 
left as a prey to the wild beasts of the 
field and the vultures of the air, and thus 
the covenant was ratified. 



Covering of the Lodge. As the 

lectures tell us that our ancient brethren 
met on the highest hills and lowest vales, 
from this it is inferred that, as the meetings 
were thus in the open air, the only covering 
must have been the over-arching vault of 
heaven. Hence, in the symbolism of Ma- 
sonry, the covering of the Lodge is said to 
be "a clouded canopy or starry -decked 
heaven." The terrestrial Lodge of labor 
is thus intimately connected with the ce- 
lestial Lodge of eternal refreshment. The 
symbolism is still farther extended to re- 
mind us that the whole world is a Mason's 
Lodge, and heaven its sheltering cover. 

Cowan, This is a purely Masonic 
term, and signifies in its technical meaning 
an intruder, whence it is always coupled 
with the word eavesdropper. It is not found 
in any of the old manuscripts of the Eng- 
lish Masons anterior to the eighteenth cen- 
tury, unless we suppose that lowen, met 
with in many of them, is a clerical error of 
the copyists. It occurs in the Schaw manu- 
script, a Scotch record which bears the . 
date of 1598, in the following passage : 
" That no Master nor Fellow of Craft re- 
ceive any cowans to work in his society or 
company, nor send none of his servants to 
work with cowans." In the second edition 
of Anderson's Constitutions, published in 
1738, we find the word in use among the 
English Masons, thus : " But Free and Ac- 
cepted Masons shall not allow cowans to 
work with them, nor shall they be em- 
ployed by cowans without an urgent neces- 
sity ; and even in that case they shall not 
teach cowans, but must have a separate 
communication." There can, I think, be 
but little doubt that the word, as a Masonic 
term, comes to us from Scotland, and it is 
therefore in the Scotch language that we 
must look for its signification. 

Now, Jamieson, in his Scottish Diction- 
ary, gives us the following meanings of the 
word : 

" Cowan, s. 1. A term of contempt; 
applied to one who does the work of a Ma- 
son, but has not been regularly bred. 

" 2. Also used to denote one who builds dry 
walls, otherwise denominated a dry-diker. 

" 3. One unacquainted with the secrets 
of Freemasonry." 

And he gives the following examples as 
his authorities : 

" ' A boat-carpenter, joiner, cowan (or 
builder of stone without mortar), get Is. at 
the minimum and good maintenance.' P. 
Morven, Argyles. Statistic. Acct., X., 267. N. 

" l Cowans. Masons who build dry-stone 
dikes or walls.' , P. Halkirk, Carthn. Sta- 
tistic. Acct., XIX., 24. N." 

In the Rob Roy of Scott, the word is used 
by Allan Inverach, who says : 



192 



OEAFT 



CREED 



" She does not value a Cawmil mair as a 
cowan." 

The word has therefore, I think, come to 
the English Fraternity directly from the 
Operative Masons of Scotland, among whom 
it was used to denote a pretender, in the 
exact sense of the first meaning of Jamieson. 

There is no word that has given Masonic 
scholars more trouble than this in tracing 
its derivation. Many years ago, I sought 
to find its root in the Greek kvuv, huon, a 
dog; and referred to the fact that in the 
early ages of the Church, when the myste- 
ries of the new religion were communicated 
only to initiates under the veil of secrecy, 
infidels were called "dogs," a term probably 
suggested by such passages as Matthew 
vii. 6, "Give not that which is holy to 
dogs ; " or, Philip, iii. 2, " Beware of dogs, 
beware of evil workers, beware of the con- 
cision." This derivation has been adopted 
by Oliver, and many other writers; and 
although I am not now inclined to insist 
upon it, I still think it a very probable one, 
which may serve until a better shall be pro- 
posed. Jamieson's derivations are from the 
old Swedish hujon, Jcuzhjohn, a silly fellow, 
and the French coion, coyon, a coward, a 
base fellow. No matter how we get the 
word, it seems always to convey an idea of 
contempt. The attempt to derive it from the 
chouans of the French revolution is mani- 
festly absurd, for it has been shown that 
the word was in use long before the French 
revolution was even meditated. 

Craft. It is from the Saxon crceft, 
which indirectly signifies skill or dexterity 
in any art. In reference to this skill, there- 
fore, the ordinary acceptation is a trade or 
mechanical art, and collectively, the per- 
sons practising it. Hence, " the Craft," in 
Speculative Masonry, signifies the whole 
body of Freemasons, wherever dispersed. 

Craft Masonry, Ancient. See 
Ancient Craft Masonry. 

Crafted. A word sometimes collo- 
quially used, instead of the Lodge term 
"passed," to designate.the advancement of 
a candidate to the second degree. It is not 
only a colloquialism, but I think also an 
Americanism. 

Craftsman. A Mason. The word 
originally meant any one skilful in his 
art, and is so used by our early writers. 
Thus Chaucer, in his Knights' Tale, v. 
1889, says : 

" For in the land there was no craftesman, 
That geometry or arsmetrike can, 
Nor pour tray or, nor carver of images, 
That Theseus ne gave him meat and wages. 
The theatre to make and to devise." 

Create. In chivalry, when any one re- 
ceived the order of knighthood, he was said 



to be created a knight. The word " dub " 
had also the same meaning. The word 
created is used in Commanderies of Knights 
Templars to denote the elevation of a can- 
didate to that degree. See Dub. 

Creation. Preston (Must., B. I., Sect. 3,^ 
says, " From the commencement of the 
world, we may trace the foundation of 
Masonry. Ever since symmetry began, 
and harmony displayed her charms, our 
Order has had a being." Language like 
this has been deemed extravagant, and just- 
ly, too, if the words are to be taken in their 
literal sense. The idea that the Order of 
Masonry is coeval with the creation, is so 
absurd, that the pretension cannot need 
refutation. But the fact is, that Ander- 
son, Preston, and other writers who have 
indulged in such statements, did not mean 
by the word Masonry anything like an or- 
ganized Order or Institution bearing any 
resemblance to the Freemasonry of the 
present day. They simply meant to indi- 
cate that the great moral principles on 
which Freemasonry is founded, and by 
which it professes to be guided, have al- 
ways formed a part of the divine govern- 
ment, and been presented to man from his 
first creation for his acceptance. The words 
quoted from Preston are unwise, because 
they are liable to misconstruction. -But the 
symbolic idea which they intended to con- 
vey, namely, that Masonry is truth, and 
that truth is co-existent with man's crea- 
tion, is correct, and cannot be disputed. 

Creed, A Mason's. Although Free- 
masonry is not a dogmatic theology, and is 
tolerant in the admission of men of every 
religious faith, it would be wrong to sup- 
pose that it is without a creed. On the 
contrary, it has a creed, the assent to which 
it rigidly enforces, and the denial of which 
is absolutely incompatible with member- 
ship in the Order. This creed consists of 
two articles: First, a belief in God, the 
Creator of all things, who is therefore re- 
cognized as the Grand Architect of the 
Universe; and secondly, a belief in the 
eternal life, to which this present life is 
but a preparatory and probationary state. 
To the first of these articles assent is ex- 
plicitly required as soon as the threshold 
of the Lodge is crossed. The second is ex- 
pressively taught by legends and symbols, 
and must be implicitly assented to by every 
Mason, especially by those who have re- 
ceived the third degree, which is altogether 
founded on the doctrine of the resurrection 
to a second life. 

At the revival of Masonry in 1717, the 
Grand Lodge of England set forth the law, 
as to the religious creed to be required of a 
Mason, in the following words, to be found 
in the charges approved by that body. 



CREUZER 



CROMWELL 



193 



" In ancient times, Masons were charged 
in every country to be of the religion of 
that country or nation, whatever it was ; 
yet it is now thought more expedient only 
to oblige them to that religion in which all 
men agree, leaving their particular opinions 
to themselves." 

This is now considered universally as the 
recognized law on the subject. 

Creuzer, Georg Friederich. 
George Frederick Creuzer, who was born 
in Germany in 1771, and was a professor at 
the University of Heidelberg, devoted him- 
self to the study of the ancient religions, 
and, with profound learning, established a 
peculiar system on the subject. His theory 
was, that the religion and mythology of the 
ancient Greeks were borrowed from a far 
more ancient people, — a body of priests 
coming from the East, — who received them 
as a revelation. The myths and traditions 
of this ancient people were adopted by 
Hesiod, Homer, and the later poets, al- 
though not without some misunderstanding 
of them; and they were finally preserved 
in the Mysteries, and became subjects of 
investigation for the philosophers. This 
theory Creuzer has developed in his most 
important work, entitled Symbolik und 
Mythologie der alien Volker, besonders der 
Greichen, which was published at Leipsic 
in 1819. There is no translation of this 
work into English; but Guigniaut pub- 
lished at Paris, in 1824, a paraphrastic 
translation of it, under the title of Reli- 
gions de VAntiquite considerdes pHncipale- 
ment dans leur Formes Symboliques et Mytho- 
logiques. Creuzer's views throw much light 
on the symbolic history of Freemasonry. 
He died in 1858. 

Crimes, Masonic. In Masonry, 
every offence is a crime, because, in every 
violation of a Masonic law, there is not 
only sometimes an infringement of the 
rights of an individual, but always, super- 
induced upon this, a breach and violation 
of public rights and duties, which affect 
the whole community of the Order con- 
sidered as a community. 

The first class of crimes which are laid 
down in the Constitutions, as rendering 
their perpetrators liable to Masonic juris- 
diction, are offences against the moral law. 
-'Every Mason," say" the old Charges of 
1722, " is obliged by his tenure to obey the 
moral law." The same charge continues 
the precept by asserting, that if he rightly 
understands the art, he will never be a 
stupid atheist, nor an irreligious libertine. 
Atheism, therefore, which is a rejection of 
a supreme, superintending Creator, and ir- 
religious libertinism, which, in the lan- 
guage of that day, signified a denial of all 
moral responsibility, are offences against 
Z 13 



the moral law, because they deny its valid- 
ity and contemn its sanctions ; and hence 
they are to be classed as Masonic crimes. 

Again : the moral law inculcates love of 
God, love of our neighbor, and duty to our- 
selves. Each of these embraces other in- 
cidental duties which are obligatory on 
every Mason, and the violation of any one 
of which constitutes a Masonic crime. 

The love of God implies that we should 
abstain from all profanity and irreverent 
use of his name. Universal benevolence is 
the necessary result of love of our neighbor. 
Cruelty to one's inferiors and dependents, 
uncharitableness to the poor and needy, and 
a general misanthropical neglect of our 
duty as men to our fellow-beings, exhibit- 
ing itself in extreme selfishness and indiffer- 
ence to the comfort or happiness of all 
others, are offences against the moral law, 
and therefore Masonic crimes. Xext to 
violations of the moral law, in the category 
of Masonic crimes, are to be considered the 
transgressions of the municipal law, or the 
law of the land. Obedience to constituted 
authority is one of the first duties which is 
impressed upon the mind of the candidate ; 
and hence he who transgresses the laws of 
the government under which he lives vio- 
lates the teachings of the Order, and is 
guilty of a Masonic crime. But the Order 
will take no cognizance of ecclesiastical or 
political offences. And this arises from the 
very nature of the society, which eschews 
all controversies about national religion or 
state policy. Hence apostasy, heresy, and 
schisms, although considered in some gov- 
ernments as heinous offences, and subject 
to severe punishment, are not viewed as 
Masonic crimes. Lastly, violations of the 
Landmarks and Regulations of the Order 
are Masonic crimes. Thus, disclosure of 
any of the secrets which a Mason has pro- 
mised to conceal; disobedience and want 
of respect to Masonic superiors ; the bring- 
ing of" private piques or quarrels " into the 
Lodge; want of courtesy and kindness to 
the brethren ; speaking calumniously of a 
Mason behind his back, or in any other way 
attempting to injure him, as by striking 
him except in self-defence, or violating his 
domestic honor, is each a crime in Masonry. 
Indeed, whatever is a violation of fidelity 
to solemn engagements, a neglect of pre- 
scribed duties, or a transgression of the car- 
dinal principles of friendship, morality, and 
brotherly love, is a Masonic crime. 

Cromlech. A large stone resting on 
two or more stones, like a table. Crom- 
lechs are found in Brittany, Denmark, 
Germany, and some other parts of Europe, 
and are supposed to have been used in the 
Celtic mysteries. 

Cromwell. The Abbe Larudan pub- 



194 



CROMWELL 



CROSS 



lished at Amsterdam, in 1746, a book enti- 
tled Les Francs- Magons Ecrases, of which 
Kloss says (Bibliog. der Freimaurerei, No. 
1874,) that it is the armory from which all 
the abuse of Freemasonry by its enemies 
has been derived. Larudan was the first 
to advance in this book the theory that 
Oliver Cromwell was the founder of Free- 
masonry. He says that Cromwell estab- 
lished the Order for the furtherance of his 
political designs ; adopting with this view, 
as its governing principles, the doctrines of 
liberty and equality, and bestowed upon its 
members the title of Freemasons, because 
his object was to engage them in the build- 
ing of a new edifice, that is to say, to re- 
form the human race by the extermination 
of kings and all regal powers. He selected 
for this purpose the design of rebuilding 
the Temple of Solomon. This Temple, 
erected by divine command, had been the 
sanctuary of religion. After years of glory 
and magnificence, it had been destroyed by 
a formidable army. The people who there 
worshipped had been conveyed to Babylon, 
whence, after enduring a rigorous captivity, 
they had been permitted to return to Jeru- 
salem and rebuild the Temple. This his- 
tory of the Solomonic Temple Cromwell 
adopted, says Larudan, as an allegory on 
which to found his new Order. The Tem- 
ple in its original magnificence was man in 
his primeval state of purity; its destruc- 
tion and the captivity of its worshippers 
typified pride and ambition, which have 
abolished equality and introduced depend- 
ence among men; and the Chaldean de- 
stroyers of the glorious edifice are the 
kings who have trodden on an oppressed 
people. 

It was, continues the Abb6, in the year 
1648 that Cromwell, at an entertainment 
given by him to some of his friends, pro- 
posed to them, in guarded terms, the estab- 
lishment of a new society, which should 
secure a true worship of God, and the de- 
liverance of man from oppression and tyr- 
anny. The proposition was received with 
unanimous favor ; and a few days after, at a 
house in King Street, and at six o'clock in 
the evening, (for the Abbe is particular as 
to time and place,) the Order of Freema- 
sonry was organized, its degrees established, 
its ceremonies and ritual prescribed, and 
several of the adherents of the future Pro- 
tector initiated. The Institution was used 
by Cromwell for the advancement of his 
projects, for the union of the contending 
parties in England, for the extirpation 
of the monarchy, and his own subsequent 
elevation to supreme power. It extended 
from England into other countries, but 
was always careful to preserve the same 
doctrines of equality and liberty among 



men, and opposition to all monarchical, 
government. Such is the theory of the 
Abbe Larudan, who, although a bitter 
enemy of Masonry, writes with seeming 
fairness and mildness. But it is hardly 
necessary to say that this theory of the 
origin of Freemasonry finds no support 
either in the legends of the Institution, or 
in the authentic history that is connected 
with its rise and progress. 

Cross. We can find no symbolism of 
the cross in the primitive degrees of An- 
cient Craft Masonry. It does not appear 
among the symbols of the Apprentice, the 
Fellow Craft, the Master, or the Royal 
Arch. This is undoubtedly to be attri- 
buted to the fact that the cross was con- 
sidered, by those who invented those de- 
grees, only in reference to its character as 
a Christian sign. The subsequent archaeo- 
logical investigations that have given to the 
cross a more universal place in iconogra- 
phy were unknown to the rituals. It is 
true, that it is referred to, under the name 
of the rode or rood, in the manuscript of the 
fourteenth century, published by Halliwell ; 
this was, however, one of the Constitutions 
of the Operative Freemasons, who were 
fond of the symbol, and were indebted for 
it to their ecclesiastical origin, and to their 
connection with the Gnostics, among whom 
the cross was a much used symbol. But on 
the revival in 1717, when the ritual was 
remodified, and differed very greatly from 
that meagre one in practice among the 
mediaeval Masons, all allusion to the cross 
was left out, because the revivalists laid 
down the principle that the religion of 
Speculative Masonry was not sectarian but 
universal. And although this principle 
was in some points, as in the "lines par- 
allel," neglected, the reticence as to the 
Christian sign of salvation has continued 
to the present day ; so that the cross cannot 
be considered as a symbol in the primary 
and original degrees of Masonry. 

But in the high degrees, the cross has been 
introduced as an important symbol. In some 
of them, — those which are to be traced to 
the Temple system of Ramsay, — it is to be 
viewed with reference to its Christian 
origin and meaning. Thus, in the original 
Rose Croix and Kadosh, — no matter what 
may be the modern interpretation given to 
it, — it was simply a representation of the 
cross of Christ In others of a philosophi- 
cal character, such as the Ineffable degrees, 
the symbolism of the cross was in all prob- 
ability borrowed from the usages of an- 
tiquity, for from the earliest times and in 
almost all countries the cross has been a 
sacred symbol. It is depicted on the 
oldest monuments of Egypt, Assyria, Per- 
sia, and Hindustan. It was, says Faber, 



CKOSS 



CROSS 



195 



(Cabir., ii. 390,) a symbol throughout the 
pagan world long previous to its becoming 
an object of veneration to Christians. In 
ancient symbology it was a symbol of eter- 
nal life. M. de Mortillet, who in 1866 
published a work entitled Le Signe de la 
Oroix avant le Christianisme, found in the 
very earliest epochs three principal symbols 
of universal occurrence: viz., the circle, 
the pyramid, and the cross. Leslie, (Man's 
Origin and Destiny, p. 312,) quoting from 
him in reference to the ancient worship of 
the cross, says, " It seems to have been a 
worship of such a peculiar nature as to ex- 
clude the worship of idols." This sacred- 
ness of the crucial symbol may be one 
reason why its form was often adopted, 
especially by the Celts, in the construction 
of their temples. 

Of the Druidical veneration of the cross, 
Higgins quotes from the treatise of Sche- 
dius, De Moribus Germanorum, (xxiv.,) the 
following remarkable paragraph. 

" The Druids seek studiously for an oak- 
tree, large and handsome, growing up with 
two principal arms in the form of a cross, 
beside the main, upright stem. If the two 
horizontal arms are not sufficiently adapted 
to the figure, they fasten a cross beam to it. 
This tree they consecrate in this manner. 
Upon the right branch they cut in the bark, 
in fair characters, the word HESUS ; upon 
the middle or upright stem, the word 
TARAMIS ; upon the left branch, BELE- 
NUS ; over this, above the going off of the 
arms, they cut the name of God, THAU. 
Under all the same repeated, THAU. This 
tree, so inscribed, they make their kebla in 
the grove, cathedral, or summer church, 
towards which they direct their faces in the 
offices of religion." 

Mr. Brinton, in his interesting work en- 
titled Symbolism; The Myths of the New 
World, has the following remarks : 

" The symbol that beyond all others has 
fascinated the human mind, the cross, finds 
here its source and meaning. Scholars have 
pointed out its sacredness in many natural 
religions, and have reverently accepted it 
as a mystery, or offered scores of conflict- 
ing, and often debasing, interpretations. 
It is but another symbol of the four cardinal 
points, the four winds of heaven. This will 
luminously appear by a study of its use 
and meaning in America." (P. 95.) And 
Mr. Brinton gives many instances of the 
religious use of the cross by several of the 
aboriginal tribes of this continent, where 
the allusion, it must be confessed, seems 
evidently to be to the four cardinal points, 
or the four winds, or four spirits of the 
earth. If this be so, and if it is probable 
that a similar reference was adopted by the 
Celtic and other ancient peoples, then we 




eight 



would have in the cruciform temple as 
much a symbolism of the world, of which 
the four cardinal points constitute the 
boundaries, as we have in the square, the 
cubical, and the circular. 

Cross, Double. See Cross, Patri- 
archal. 

Cross, Jerusalem. A Greek cross 
between four crosslets. It was adopted by 
Baldwyn as the arms 
of the kingdom of Je- 
rusalem, and has since 
been deemed a symbol 
of the Holy Land. It 
is also the jewel of the 
Knights of the Holy 
Sepulchre. Symboli- 
cally, the four small 
crosses typify the four 
wounds of the Saviour 
in the hands and feet, and the large central 
cross shows forth his death for that world 
to which the four extremities point. 

Cross, Maltese. A cross of 
points, worn by the 
Knights of Malta. It 
is heraldically de- 
scribed as "a cross 
patte'e, but the ex- 
tremity of each pat- 
tee notched at a deep 
angle." The eight 
points are said to 
refer symbolically to 
the eight beatitudes. 

Cross of Constantine. See La- 
barum. 

Cross of Salem. Called also the 
Pontifical Cross, because it is borne before 
the pope. It is a cross, the 
upright piece being crossed 
by three lines, the upper and 
lower shorter than the mid- 
dle one. It is«the insignia 
of the Grand ^Master and 
Past Grand Masters of the 
Grand Encampment of 
Knights Templars of the 
United States, and also of 
the Sovereign Grand Com- 
mander of the Supreme Council of the 
Ancient and Accepted Scottish Rite. 

Cross, Passion. The cross on which 
Jesus suffered crucifixion. It is the most 
common form of the cross. 
When rayonnant, or having rays 
issuing from the point of inter- 
section of the limbs, it is the in- 
signia of the Commander of a 
Commandery of Knights Tem- 
plars, according to the American 
system. 

Cross, Patriarchal. A cross, the 
upright piece being twice crossed, the up- 






196 



CKOSS 



CROSS 





per arms shorter than the lower. It is 
so called because it is borne before a Patri- 
arch in the Roman 
Church. It is the in- 
signia of the officers of 
the Grand Encamp- 
ment of Knights Tem- 
plars of the United 
States, and of all pos- 
sessors of the thirty- 
third degree in the 
Ancient and Accepted 
Scottish Eite. 
Cross, St. Andrew's. A saltier or 
cross whose decussation is in the form of 
the letter X. Said to be 
the form of cross on which 
St. Andrew suffered mar- 
tyrdom. As he is the pa- 
tron saint of Scotland, the 
St. Andrew's cross forms a 
part of the jewel of the 
Grand Master of the Grand 
Lodge of Scotland, which 
is " a brilliant star, having 
in the centre a field, azure, charged with a 
St. Andrew on the cross, gold; pendant 
therefrom the Compasses extended, with 
the Square and Segment of a Circle of 90° ; 
the points of the Compasses resting on the 
Segment. In the centre, between the 
Square and Compasses, the Sun in full 
glory." The St. Andrew's cross is also the 
jewel of the twenty-ninth degree of the 
Ancient and Accepted Scottish Rite, or 
Grand Scottish Knight of St. Andrew. 

Cross, Tau. The cross on which St. 
Anthony is said to have suffered martyr- 
dom. It is in the form of 
the letter T. See Tau. 

Cross, Templar. 
Andre Favin, a French her- 
aldic writer, says that the 
original badge of the 
Knights Templars was a 
Patriarchal Cross, and 
Clarke, in his History of 
Knighthood, states the same 
fact; but this is an error. At first, the 
Templars wore a white mantle without any 
cross. But in 1146 Pope Eugenius III. 
prescribed for them a red cross on the 
breast, as a symbol 
of the martyrdom to 
which they were con- 
stantly exposed. The 
cross of the Hospital- 
lers was white on a 
black mantle, and 
that of the Templars 
was different in color 
but of the same form, 
namely, a cross patt6e. In this it differed 
from the true Maltese cross, worn by the 
Knights Of Malta, which was a cross patte'e, 





the limbs deeply notched so as to make a 
cross of eight points. Sir Walter Scott, with 
his not unusual heraldic inaccuracy, and 
Higgins, who is not often inaccurate, but 
only fanciful at times, both describe the 
Templar cross a^ having eight points, thus 
confounding it with the cross of Malta. 
In the statutes of the Order of the Temple, 
,the cross prescribed is that depicted in the 
Charter of Transmission, and is a cross 
patt6e. 

Cross, Teutonic. The cross for- 
merly worn by the Teutonic Knights. It 
is described in heraldry as "a cross po- 
tent, sable, (black,) charged with another 
cross double potent or, 
(gold,) and surcharged 
with an escutcheon ar- 
=| |§§ gent (silver,) bearing 

— -= a double-headed eagle 

(sable). It has been 
adopted as the jewel 
of the Kadosh of the 
Ancient and Accepted 
Scottish Rite in the 
United States, but the original jewel of the 
degree was a Latin or Passion Cross. 

Cross, Thrice Illustrious Order 
of the. A degree formerly conferred in 
this country on Knights Templars, but now 
extinct. Its meetings were called Councils, 
and under the authority of a body which 
styled itself the Ancient Council of the 
Trinity. The degree is no longer con- 
ferred. 
Cross, Triple. See Cross of Salem. 
Cross-Bearing Men. (Viri Cruci- 
geri.) A name sometimes assumed by the 
Rosicrucians. Thus, in the Miracula Na- 
tures, (Anno 1619,) there is a letter addressed 
to the Fraternity of the Rosy Cross, which 
begins : " Philosophi Fratres, Viri Cruci- 
geri," — Brother Philosophers, Cross-Bearing 
Men. 

m Crossing the River. The Kabba- 
lists have an alphabet so called, in allusion 
to the crossing of the river Euphrates by 
the Jews on their return from Babylon to 
Jerusalem to rebuild the Temple. It has 
been adopted in some of the high degrees 
which refer to that incident. Cornelius 
Agrippa gives a copy of the alphabet in 
his Occult Philosophy. 

Cross, Jeremy Ii. A teacher of the 
Masonic ritual, who, during his lifetime, 
was extensively known, and for some time 
very popular. He was born June 27, 1783, 
at Haverhill, New Hampshire, and died 
at the same place, in 1861. Cross was ad- 
mitted into the Masonic Order in 1808, and 
soon afterwards became a pupil of Thomas 
Smith Webb, whose modifications of the 
Preston lectures and of the higher degrees 
were generally accepted by the Masons of 
the United States. Cross, having acquired 



CROSS-LEGGED 



CRUCEFIX 



197 



a competent knowledge of Webb's system, 
began to travel and disseminate it through- 
out the country. In 1819 he published 
The True Masonic Chart or Hieroglyphic 
Monitor, in which he borrowed liberally 
from the previous work of Webb. In fact, 
the Chart of Cross is, in nearly all its parts, 
a mere transcript of the Monitor of Webb, 
the first edition of which was published in 
1797. Webb, it is true, took the same 
liberty with Preston, from whose Illustra- 
tions of Masonry he borrowed largely. The 
engraving of the emblems constituted, how- 
ever, an entirely new and original feature 
in the Hieroglyphic Chart, and, as furnish- 
ing aids to the memory, rendered the book 
of Cross at once very popular ; so much so, 
indeed, that for a long time it almost alto- 
gether superseded that of Webb. In 1820 
Cross published The Templars^ Chart, which, 
as a monitor of the degrees of chivalry, 
met with equal success. Both of these 
works have passed through numerous edi- 
tions. 

Cross received the appointment of Grand 
Lecturer from many Grand Lodges, and 
travelled for many years very extensively 
through the United States, teaching his 
system of lectures to Lodges, Chapters, 
Councils, and Encampments. 

He possessed little or no scholarly at- 
tainments, and his contributions to the lit- 
erature of Masonry are confined to the two 
compilations already cited. In his latter 
years he became involved in a schismatic 
effort to establish a spurious Supreme Coun- 
cil of the Ancient and Accepted Rite. But 
he soon withdrew his name, and retired to 
the place of his nativity, where he died at 
the advanced age of seventy-eight. 

Although Cross was not a man of any 
very original genius, yet a recent writer has 
announced the fact that the symbol of the 
monument in the third degree, unknown to 
the system of either Preston or Webb, was 
invented by him. See Monument. 

Cross-legged Knights. In the Mid- 
dle Ages it was the custom to bury the body 
of a Knight Templar with one leg crossed 
over the other ; and on many monuments in 
the churches of Europe, the effigies of these 
knights are to be found, often in England, 
of a diminutive size, with the legs placed 
in this position. The cross-legged posture 
was not confined to the Templars, but was 
appropriated to all persons who had as- 
sumed the cross and taken a vow to fight in 
defence of the Christian religion. The pos- 
ture, of course, alluded to the position of 
the Lord while on the cross. 

Cross-legged Masons. A name 
given to the Knights Templars who in the 
sixteenth century united themselves with 
the Masonic Lodge at Sterling, in Scot- 



land. The allusion is evidently to the fu- 
neral posture of the Templars, so that a 
" cross-legged Mason " must have been at 
the time synonymous with a Masonic 
Knight Templar. 

Crotona. One of the most prominent 
cities of the Greek colonists in Southern 
Italy, where, in the sixth century, Pythag- 
oras established his celebrated school. As 
the early Masonic writers were fond of 
citing Pythagoras as a brother of theirCraft, 
Crotona became connected with the history 
of Masonry, and was often spoken of as 
one of the most renowned seats of the In- 
stitution. Thus, in the Leland MS., whose 
authenticity is now, however, doubted, it is 
said that Pythagoras "framed a grate Lodge 
at Groton, and maked many Maconnes," 
in which sentence Groton, it must be re- 
marked, is an evident corruption of Cro- 
tona. 

Crow. An iron implement used to 
raise heavy stones. It is one of the work- 
ing-tools of a Royal Arch Mason, and sym- 
bolically teaches him to raise his thoughts 
above the corrupting influence of worldly- 
mindedness. 

Crown. A portion of Masonic regalia 
worn by officers who represent a king, more 
especially King Solomon. In Ancient 
Craft Masonry, however, the crown is dis- 
pensed with, the hat having taken its place. 

Crown, Knight of the. See Knight 
of the Crown. 

Crown, Princesses of the. 
(Princesses de la Couronne.) A species of 
androgynous Masonry established at Sax- 
ony in 1770. It existed for only a brief 
period. 

Crowned Martyrs. See Four 
Crowned Martyrs. 

Crowning of Masonry. Le cou- 
ronnement de la Maconnerie. The sixty- 
first degree of the collection of the Metro- 
politan Chapter of France. 

Crncefix, Robert T. An English 
Mason, distinguished for his services to the 
Craft. Robert Thomas Crucefix, M.D., 
LL.D., was born in Holborn, Eng., in the 
year 1797, and received his education at Mer- 
chant Tailors' School. After leaving school, 
he became the pupil of Mr. Chamberlayne, 
a general and celebrated practitioner of his 
day, at Clerkenwell ; he afterwards became 
a student at St. Bartholomew's Hospital, 
and was a pupil of the celebrated Aberne- 
thy. On receiving his diploma as a mem- 
ber of the Royal College of Surgeons, in 
I 1810 he went out to India, where he re- 
I mained but a short time ; upon his return 
he settled in London, and he continued to 
! reside there till the year 1845, when he re- 
moved to Milton-on-Thames, where he 
| spent the rest of his life till within a few 



198 



CRUCIFIX 



CRUX 



weeks before his decease, when he removed, 
for the benefit of his declining health, to 
Bath, where he expired February 25, 1850. 
Dr. Crucefix was initiated into Masonry in 
1829, and during the greater part of his life 
discharged the duties of important offices 
in the Grand Lodge of England, of which he 
was a Grand Deacon, and in several subordi- 
nate Lodges,- Chapters, and Encampments. 
He was an earnest promoter of all the Ma- 
sonic charities of England, of one of which, 
the " Asylum for Aged and Decayed Free- 
masons," he was the founder. In 1834, he es- 
tablished the Freemason's Quarterly Review, 
and continued to edit it for six years, during 
which period he contributed many valuable 
articles to its pages. 

In 1840, through the machinations of his 
enemies, (for he was too great a man not to 
have had some,) he incurred the displeasure 
of the ruling powers; and on charges which, 
undoubtedly, were not sustained by suffi- 
cient evidence, he was suspended by the 
Grand Lodge for six months, and retired 
from active Masonic life. But he never 
lost the respect of the Craft, nor the affec- 
tion of the leading Masons who were his 
contemporaries. On his restoration, he 
again began to labor in behalf of the In- 
stitution, and spent his last days in ad- 
vancing its interests. To his character, his 
long-tried friend, the venerable Oliver, pays 
this tribute. "Dr. Crucefix did not pretend 
to infallibility, and, like all other public 
men, he might be sometimes wrong ; but 
his errors were not from the heart, and al- 
ways leaned to the side of virtue and be- 
neficence. He toiled incessantly for the 
benefit of his brethren, and was anxious 
that all inestimable blessings should be 
conveyed by Masonry on mankind. In 
sickness or in health he was ever found at 
his post, and his sympathy was the most 
active in behalf of the destitute brother, 
the widow, and the orphan. His persever- 
ance never flagged for a moment ; and he 
acted as though he had made up his mind to 
live and die in obedience to the calls of duty." 

Crucifix. A cross with the image of 
the Saviour suspended on it. A part of the 
furniture of a Commandery of Knights 
Templars and of a Chapter of Princes of 
Rose Croix. 

Crusades. There was between Free- 
masonry and the Crusades a much more 
intimate relation than has generally been 
supposed. In the first place, the commu- 
nications frequently established by the 
Crusaders, and especially the Knights 
Templars, with the Saracens, led to the 
acquisition, by the former, of many of the 
dogmas of the secret societies of the East, 
such as the Essenes, the Assassins, and 
the Druses. These were brought by the 



knights to Europe, and subsequently, on 
the establishment by Ramsay and his con- 
temporaries and immediate successors of 
Templar Masonry, were incorporated into 
the high degrees, and still exhibit their 
influence. Indeed, it is scarcely to be 
doubted that many of these degrees were 
invented with a special reference to the 
events which occurred in Syria and Pales- 
tine. Thus, for instance, the Scottish de- 
gree of Knights of the East and West 
must have originally alluded, as its name 
imports, to the legend which teaches a 
division of the Masons after the Temple 
was finished, when the Craft dispersed, — a 
part remaining in Palestine, as the Assi- 
deans, whom Lawrie, citing Scaliger, calls 
the " Knights of the Temple of Jerusalem," 
and another part passing over into Europe, 
whence they returned on the breaking out 
of the Crusades. This, of course, is but a 
legend, yet the influence is felt in the inven- 
tion of the higher rituals. 

But the influence of the Crusades on the 
Freemasons and the architecture of the 
Middle Ages is of a more historical charac- 
ter. In 1836, Mr. Westmacott, in a course 
of lectures on art before the Royal Acad- 
emy, remarked that the two principal causes 
which materially tended to assist the resto- 
ration of literature and the arts in Europe 
were Freemasonry and the Crusades. The 
adventurers, he said, who returned from 
the Holy Land brought back some ideas 
of various improvements, particularly in 
architecture, and, along with these, a strong 
desire to erect castellated, ecclesiastical, 
and palatial edifices, to display the taste 
they had acquired ; and in less than a cen- 
tury from the first Crusade above six hun- 
dred buildings of the above description 
had been erected in southern and western 
Europe. This taste was spread into almost 
all countries by the establishment of the 
Fraternity of Freemasons, who, it appears, 
had, under some peculiar form of brother- 
hood, existed for an immemorial period in 
Syria and other parts of the East, from 
whence some bands of them migrated to 
Europe, and after a time a great efflux of 
these ingenious men — Italian, German, 
French, Spanish, etc. — had spread them- 
selves in communities through all civilized 
Europe; and in all countries where they 
settled we find the same style of architec- 
ture from that period, but differing in some 
points of treatment, as suited the climate. 

Crux Ansata. This signifies, in Latin, 
the cross with a handle. It is formed by a tau 
cross surmounted by a circle or, more prop- 
erly, an oval. It was one of the most sig- 
nificant of the symbols of the ancient 
Egyptians, and is depicted repeatedly on 
their monuments borne in the hands of 



CRYPT 



CUNNING 



199 




their deities, and especially Phtha. Among 

them it was the symbol of 

life, and with that meaning it 

has been introduced into some 

of the higher degrees of Masonry. 

The crux ansata, surrounded by a 

serpent in a circle, is the symbol 

of immortality, because the cross 

was the symbol of life, and the 

serpent of eternity. 

Crypt. From the Greek, 
KpvnT?/. A concealed place, or subterranean 
vault. The caves, or cells under ground, in 
which the primitive Christians celebrated 
their secret worship,were called cryptae ; and 
the vaults beneath our modern churches re- 
ceive the name of crypts. The existence of 
crypts or vaults under the Temple of Solo- 
mon is testified to by the earliest as well 
as by the most recent topographers of Je- 
rusalem. Their connection with the legend- 
ary history of Masonry is more fully noticed 
under the head of Secret Vault 

Cryptic Degrees. The degrees of 
Eoyal and Select Master. Some modern 
ritualists have added to the list the degree 
of Super- Excellent Master; but this, al- 
though now often conferred in a Cryptic 
Council, is not really a Cryptic degree, 
since its legend has no connection with the 
crypt or secret vault. 

Cryptic Masonry. That division 
of the Masonic system which is directed to 
the investigation and cultivation of the 
Cryptic degrees. It is, literally, the Ma- 
sonry of the secret vault. 

Cteis. Greek, K-elg. The female per- 
sonification of the productive principle. 
It generally accompanied the phallus, as 
the Indian yoni did the lingam ; and as a 
symbol of the prolific powers of nature, 
was extensively venerated by the nations 
of antiquity. See Phallus. 

Cubical Stone. This symbol is called 
by the French Masons, pierre cubique, and 
by the German, cubik stein. It is the Per- 
fect Ashlar of the English and American 
systems. See Ashlar, Perfect. 
" Cubit. A measure of length, origi- 
nally denoting the distance from the elbow 
to the extremity of the middle Auger, or 
the fourth part of a well-proportioned man's 
stature. The Hebrew cubit, according to 
Bishop Cumberland, was twenty-one inches ; 
but only eighteen according to other au- 
thorities. There were two kinds of cubits, 
the sacred and profane, — the former equal 
to thirty-six, and the latter to eighteen 
inches. It is by the common cubit that 
the dimensions of the various parts of the 
Temple are to be computed. 

Culdees. When St. Augustine came 
over, in the beginning of the sixth cen- 
tury, to Britain, for the purpose of convert- 



ing the natives to Christianity, he found 
the country already occupied by a body of 
priests and their disciples, who were dis- 
tinguished for the pure and simple apos- 
tolic religion which they professed. These 
were the Culdees, a name said by some to 
be derived from Cultores Dei, or worship- 
pers of God ; but by others, with, perhaps, 
more plausibility, from the Gaelic, Guildich, 
which means a secluded corner, and evi- 
dently alludes to their recluse mode of life. 
The Culdees are said to have come over 
into Britain with the Eoman legions ; and 
thus it has been conjectured that these 
primitive Christians were in some way con- 
nected with the Eoman Colleges of Archi- 
tects, branches of which body, it is well 
known, everywhere accompanied the le- 
gionary armies of the empire. The chief 
seat of the Culdees was in the island of 
Iona, where St. Columba, coming out of 
Ireland, with twelve brethren, in the year 
563, established their principal monastery. 
At Avernethy, the capital of the kingdom 
of the Picts, they founded another in the 
year 600, and subsequently other principal 
seats at Dunkeld, St. Andrew's, Brechin, 
Dunblane, Dumferline, Kirkaldy, Melrose, 
and many other places in Scotland. A 
writer in the London Freemasons' Quar- 
terly Review (1842, p. 36,) says they were 
little solicitous to raise architectural struc- 
tures, but sought chiefly to civilize and so- 
cialize mankind by imparting to them the 
knowledge of those pure principles which 
they taught in their Lodges. Lenning and 
G'adicke, however, both state that the Cul- 
dees had organized within themselves, and 
as a part of their social system, Corpora- 
tions of Builders : and that they exercised 
the architectural art in the construction 
of many sacred edifices in Scotland, Ire- 
land, and Wales, and even in other coun- 
tries of Northern Europe. G'adicke also 
claims that the York Constitutions of the 
tenth century were derived from them. 
But neither of these German lexicographers 
has furnished us with authorities upon 
which these statements are founded. It is, 
however, undeniable, that Masonic writers 
have always claimed that there was a con- 
nection — it might be only a mythical one 
— between these apostolic Christians and 
the early Masonry of Ireland and Scotland. 
The Culdees were opposed and persecuted 
by the adherents of St. Augustine, and were 
eventually extinguished in Scotland. But 
their complete suppression did not take 
place until about the fourteenth century. 

Cunning. Used by old English writ- 
ers in the sense of skilful. Thus, in 1 Kings 
viii. 14, it is said of the architect who was 
sent by the king of Tyre to assist King 
Solomon in the construction of his Temple, 



200 



CUP 



DA COSTA 



that he was " cunning to work in all works 
in brass." 

Cup of Bitterness. ( Calice d'Amer- 
tume.) A ceremony in the first degree of 
the French Eite. It is a symbol of the 
misfortunes and sorrows that assail us in 
the voyage of life, and which we are taught 
to support with calmness and resignation. 

Curetes. Priests of ancient Crete, 
whose mysteries were celebrated in honor 
of the Mother of the Gods, and bore, there- 
fore, some resemblance to the Eleusinian 
rites. The neophyte was initiated in a 
cave, where he remained closely confined 
for thrice nine days. Porphyry tells us 
that Pythagoras repaired to Crete to re- 
ceive initiation into their rites. 

Curiosity. It is a very general opin- 
ion among Masons that a candidate should 
not be actuated by curiosity in seeking 
admission into the Order. But, in fact, 
there is no regulation nor landmark on the 
subject. An idle curiosity is, it is true, the 
characteristic of a weak mind. But to be 
influenced by a laudable curiosity to pene- 
trate the mysteries of an Institution vener- 
able for its antiquity and its universality, 
is to be controlled by a motive which is 
not reprehensible. There are, indeed, in 
legends of the high degrees, some instances 
where curiosity is condemned ; but the cu- 
riosity, in these instances, led to an, intru- 
sion into forbidden places, and is very dif- 
ferent from the curiosity or desire for 
knowledge which leads a profane to seek 
fairly and openly an acquaintance with 
mysteries which he has already learned to 
respect. 

Curious. Latin, curiosus, from cura, 



care. An archaic expression for careful. 
Thus in Masonic language, which abounds 
in archaisms, an evidence, indeed, of its 
antiquity, Hiram Abif is described as a 
" curious and cunning workman," that is to 
say, " careful and skilful." 

Customs, Ancient. See Usages. . 

Cynocephalus. The figure of a man 
with the head of a dog. A very general 
and important hieroglyphic among the an- 
cient Egyptians. It was with them a sym- 
bol of the sun and moon ; and in their mys- 
teries they taught that it had indicated to 
Isis the place where the body of Osiris lay 
concealed. The possessor of the high de- 
grees of Masonry will be familiar with the 
symbol of a dog, which is used in those de- 
grees because that animal is said to have 
pointed out on a certain occasion an im- 
portant secret. Hence the figure of a dog 
is sometimes found engraved among the 
symbols on old Masonic diplomas. 

Cyrus. Cyrus, king of Persia, was a 
great conqueror, and after having reduced 
nearly all Asia, he crossed the Euphrates, 
and laid siege to Babylon, which he took 
by diverting the course of the river, 
which ran through it. The Jews, who 
had been carried away by Nebuchad- 
nezzar on the destruction of the Temple, 
were then remaining as captives in Baby- 
lon. These Cyrus released A. M. 3466, or 
B. c. 538, and sent them back to Jerusa- 
lem to rebuild the house of God, under the 
care of Joshua, Zerubbabel, and Haggai. 
Hence, from this connection of Cyrus with 
the history of Masonry, he plays an im- 
portant part in the rituals of many of the 
high degrees. 



D. 



I>a Costa Hyppolito, Jose. A 

Portuguese who was initiated into Masonry 
in the beginning of this century, and was 
subsequently persecuted by the Inquisition, 
and was rescued only in time to save his 
life by the aid of English brethren who got 
him under the protection of the English 
flag. He then passed over into England, 
where he lived for several years, becoming 
a zealous Mason and devoting himself to 
Masonic literature. In 1811, he published 
in London a Narrative of his persecution 
in Lisbon, by the Inquisition, for the pre- 
tended crime of Freemasonry, in 2 vols., 
8vo. He wrote also a History of the Dio- 



nysian Artificers, in which he attempts to 
connect Freemasonry with the Dionysian 
and other mysteries of the ancients. He 
begins with the Eleusinian mysteries, as- 
suming that Dionysus, Bacchus, Adonis, 
Thammuz, and Apollo were all various 
names for the sun, whose apparent move- 
ments are represented by the death and 
resurrection referred to in the ceremonies. 
But as the sun is typified as being dead or 
hidden for three months under the horizon, 
he thinks that these mysteries must have 
originated in a cold climate as far north as 
latitude 66°, or among a people living near 
the polar circle. He therefore attributes 



DADUCHOS 



DALCHO 



201 



the invention of these mysteries to the 
ancient Scythians or Massagetae, of whom 
he confesses that we know nothing. He 
afterwards gives the history of the Diony- 
siac or Orphic mysteries of Eleusis, and 
draws a successful parallel between the ini- 
tiation into these and the Masonic initia- 
tion. His disquisitions are marked by 
much learning, although his reasoning may 
not always carry conviction. 

Daduchos. A torch - bearer. The 
title given to an officer in the Eleusinian 
mysteries, who bore a torch in commemo- 
ration of the torch lit by Ceres at the fire 
of Mt. Etna, and carried by her through 
the world in her search for her daughter. 

Dagger. In the high degrees a symbol 
of Masonic vengeance, or the punishment 
of crime.. See Vengeance. 

Dais. From the French dais, a canopy. 
The raised floor at the head of a banquet- 
ing-room, designed for guests of distinction ; 
so called because it used to be decorated 
with a canopy. In Masonic language, the 
dais is the elevated portion of the eastern 
part of the Lodge room, which is occupied 
by Past Masters and the dignitaries of the Or- 
der. This should beelevated three steps above 
the floor. The station of the Junior Warden 
is raised one, and that of the Senior two. 

Dalclio, Frederick, M. I>. One 
of the founders of the Supreme Council of 
the Ancient and Accepted Scottish Eite 
for the Southern Jurisdiction of the United 
States. He was born in the city of London 
in the year 1770, of Prussian parents. His 
father had been a distinguished officer 
under Frederick the Great, and, having 
been severely wounded, was permitted to 
retire to England for his health. He was 
a very earnest Mason, and transmitted his 
sentiments to his son. At his death, this 
son was sent for by an uncle, who had a 
few years before emigrated to Baltimore. 
Here he obtained a good classical education, 
after which he devoted himself successfully 
to the study of medicine, including a more 
extensive course of botany than is common 
in medical schools. 

Having received his degree of Doctor of 
Medicine, he took a commission in the 
medical department of the American army. 
With his division of the army he came to 
South Carolina, and was stationed at Fort 
Johnson, in Charleston harbor. Here some 
difficulty arose between Dr. Dalcho and his 
brother officers, in consequence of which 
he resigned his place in the army in 1799. 
He then removed to Charleston, where he 
formed a partnership in the practice of 
physic with Isaac Auld, and he became a 
member of the Medical Society, and a 
trustee of the Botanic Garden, established 
through its influence. 
2 A 



On the 12th June, 1818, Dr. Dalcho was 
admitted to the priesthood of the Protest- 
ant Episcopal Church. On the 23d of 
February, he was elected assistant minister 
of St. Michael's Church, in Charleston. 
He died on the 21th of November, 1836, in 
the sixty-seventh year of his age, and the 
seventeenth of his ministry in St. Michael's 
Church. 

The principal published work of Dr. 
Dalcho is, An Historical Account of the 
Protestant Episcopal Church in South Caro- 
lina. He also published a work entitled 
The Evidence from Prophecy for the Truth 
of Christianity and the Divinity of Christ ; 
besides several sermons and ' essays, some 
of which were the result of considerable 
labor and research. He was also the pro- 
jector, and for a long time the principal 
conductor, of the Gospel Messenger, then 
the leading organ of the Episcopal Church 
in South Carolina. 

The Masonic career of Dr. Dalcho closely 
connects him with the history of York Ma- 
sonry in South Carolina, and with that of 
the Ancient and Accepted Scottish Eite 
throughout the United States. 

He was initiated in a York or Athol 
Lodge at the time when the jurisdiction of 
South Carolina was divided by the exist- 
ence and the dissensions of two Grand 
Lodges, the one deriving its authority from 
the Grand Lodge of Free and Accepted 
Masons of England, and the other from the 
spurious or Athol Grand Lodge of York 
Masons. 

His constant desire appears, however, to 
have been to unite these discordant ele- 
ments, and to uproot the evil spirit of Ma- 
sonic rivalry and contention which at that 
time prevailed — a wish which was hap- 
pily gratified, at length, by the union of 
the two Grand Lodges of South Carolina in 
1817, a consummation to which he himself 
greatly contributed. 

In 1801 Dr. Dalcho received the thirty- 
third and ultimate degree, or Sovereign 
Grand Inspector of the Ancient and Ac- 
cepted Scottish Eite ; and May 31, 1801, he 
became instrumental in the establishment 
at Charleston of the Supreme Council for 
the Southern Jurisdiction of the United 
States, of which body he was appointed 
Grand Secretary, and afterwards Grand 
Commander ; which latter position he oc- 
cupied until 1823, when he resigned. 

September 23, 1801, he delivered an ora- 
tion before the Sublime Grand Lodge in 
Charleston. This and another delivered 
March 21, 1803, before the same body, ac- 
companied by a learned historical appen- 
dix, were published in the latter year un- 
der the general name of Dalcho 's Orations. 
The work was soon after republished in 



202 



DAMASCUS 



DANGER 



Dublin by the Grand Council of Heredom, 
or Prince Masons of that city ; and McCosh 
says that there were other editions issued 
in Europe, which, however, I have never 
seen. The oration of 1803 and the appen- 
dix furnish the best information that up to 
that day, and for many years afterwards, was 
accessible to the Craft in relation to the his- 
tory of the Ancient and Accepted Scottish 
Eite in this country. 

In 1807, at the request of the Grand 
Lodge of York Masons of South Carolina, 
he published an " Ahiman Kezon," which 
was adopted as the code for the government 
of the Lodges under the jurisdiction of that 
body. This work, as was to be expected 
from the character of the Grand Lodge 
which it represented, was based on the pre- 
vious book of Laurence Dermott. 

In 1808 he was elected Corresponding 
Grand Secretary of the Grand Lodge of 
Ancient York Masons, and from that time 
directed the influences of his high position to 
the reconciliation of the Masonic difficul- 
ties in South Carolina. 

In 1817 the Grand Lodge of Free and 
Accepted Masons and that of Ancient York 
Masons of South Carolina became united 
under the name of " The Grand Lodge of 
Ancient Freemasons of South Carolina." 
Dr. Dalcho took a very active part in this 
reunion, and at the first annual communi- 
cation he was elected Grand Chaplain. 
The duties of this office he faithfully per- 
formed, and for many years delivered a 
public address or sermon on the Festival 
of St. John the Evangelist. 

In 1822 he prepared a second edition of 
the "Ahiman Rezon," which was published 
the following year, enriched with many 
notes. Some of these notes he would have 
hardly written, with the enlarged experience 
of the present day ; but on the whole the 
second edition was an improvement on the 
first. Although retaining the peculiar title 
which had been introduced by Dermott, it 
ceased in a great measure to follow the 
principles of the " Ancient Masons." 

In 1823 Dalcho became involved in an 
unpleasant controversy with some of his 
Masonic associates, in consequence of diffi- 
culties and dissensions which at that time 
existed in the Scottish Rite ; and his feel- 
ings were so wounded by the unmasonic 
spirit which seemed to actuate his antago- 
nists and former friends, that he resigned 
the office of Grand Chaplain, and retired 
for the remainder of his life from all par- 
ticipation in the active duties of Masonry. 

Damascus. An ancient and impor- 
tant city of Syria, situated on the road 
between Babylon and Jerusalem, and said 
in Masonic tradition to have been one of 
the resting-places of the Masons who, 



under the proclamation of Cyrus, returned 
from the former to the latter city to rebuild 
the Temple. An attempt was made in 
1868 to introduce Freemasonry into Da- 
mascus, and a petition, signed by fifteen 
applicants, for a charter for a Lodge was 
sent to the Grand Lodge of England ; but 
the petition was rejected on the ground 
that all the petitioners were members of 
Grand Lodges under other Grand Lodge 
jurisdictions. 

Dame. In one of the York and some 
of the other old manuscripts, we find the 
direction to the Apprentice that he shall 
not so act as to bring harm or shame, during 
his apprenticeship, "either to his Master 
or Dame." It is absurd to suppose that 
this gives any color to the theory that in 
the ancient Masonic gilds women were ad- 
mitted. The word was used in the same 
sense as it still is in the public schools of 
England, where the old lady who keeps the 
house at which the pupils board and lodge, 
is called "the dame." The Compagnons 
de la Tour in France called her " la mere," 
or the mother. It must, however, be ac- 
knowledged, that women, under the title of 
sisters, were admitted as members, and given 
the freedom of the company, in the old 
Livery Companies of London, — a custom 
which Herbert (Hist. Liv. Comp., i. 83,) 
thinks was borrowed, on the reconstitution 
of the companies by Edward III., from 
the religious gilds. See this subject dis- 
cussed under the title Sisters. 

Dames of Mt. Tabor. An an- 
drogynous Masonic society, established 
about the year 1818, under the auspices 
of the Grand Orient of France. Its design 
was to give charitable relief to destitute 
females. 

Dames of the Order of St. John. 
Religious ladies who, from its first institu- 
tion, had been admitted into the Fraternity 
of Knights Hospitallers of St. John of Je- 
rusalem. The rules for their reception 
were similar to those for the Knights, and 
the proofs of noble descent which were 
required of them were sometimes more 
rigid. They had many conventual estab- 
lishments in France, Italy, and Spain. 

Damoisel. A name given in the 
times of chivalry to a page or candidate 
for knighthood. 

Dan. One of the twelve tribes of Israel, 
whose blue banner, charged with an eagle, 
is borne by the Grand Master of the First 
Veil in a Royal Arch Chapter. 

Danger. In all the old Constitutions 
and Charges, Masons are taught to exercise 
brotherly love, and to deal honestly and 
truly with each other, whence results the 
duty incumbent upon every Mason to warn 
his brother of approaching danger. That 



DANNEBKOG 



D'ASSIGNY 



203 



this duty may never be neglected, it is im- 
pressed upon every Master Mason by a 
significant ceremony. i 

Daimebrog. The banner of Den- 
mark containing a red cross. It is founded 
upon the tradition, which reminds us of 
that of Constantine, ftiat Waldemar II., 
of Denmark, in 1219 saw in the heavens 
a fiery cross, which betokened his victory 
over the Esthonians. 

Dantzic. In the year 1768, on the 
3d of October, the burgomaster and magis- 
trates of the city of Dantzic commenced 
a persecution against Freemasonry, which 
Institution they charged with seeking to 
undermine the foundations of Christianity, 
and to establish in its place the religion of 
nature. Hence, they issued a decree for- 
bidding every citizen, inhabitant, and even 
stranger sojourning in the city, from any 
attempt to re-establish the society of Free- 
masons, which was thenceforth to be re- 
garded " as forever abolished," under penal- 
ties of fine and imprisonment. 

Darius. The successor of Cyrus on 
the throne of Persia, Babylon, and Medea. 
He pursued the friendly policy of his pre- 
decessor in reference to the Jews, and con- 
firmed the decrees of that monarch by a 
new edict. In the second year of his reign, 
Haggai and Zechariah, encouraged by this 
edict, induced their countrymen to resume 
the work of restoring the Temple, which 
was finished four years afterwards. Darius 
is referred to in the degrees of Princes of 
Jerusalem, the sixteenth of the Ancient 
and Accepted Scottish Bite, and of Knight 
of the Bed Cross in the American Bite. 

Darkness. Darkness has, in all the 
systems of initiation, been deemed a sym- 
bol of ignorance, and so opposed to light, 
which is the symbol of knowledge. Hence 
the rule, that the eye should not see until 
the heart has conceived the true nature of 
those beauties which constitute the myste- 
ries of the Order. In the Ancient Myste- 
ries, the aspirant was always shrouded in 
darkness, as a preparatory step to the recep- 
tion of the full light of knowledge. The 
time of this confinement in darkness and 
solitude varied in the different mysteries. 
Among the Druids of Britain the period 
was nine days and nights ; in the Grecian 
Mysteries it was three times nine days; 
while among the Persians, according to 
Porphyry, it was extended to the almost 
incredible period of fifty days of darkness, 
solitude, and fasting. 

Because, according to all the cosmogo- 
nies, darkness existed before light was cre- 
ated, darkness was originally worshipped 
as the first-born, as the progenitor of day 
and the state of existence before creation. 
The apostrophe of Young to Night embod- 



ies the feelings which gave origin to this 
debasing worship of darkness : 

" O majestic night ! 
Nature's great ancestor ! day's elder born ! 
And fated to survive the transient sun ! 
By mortals and immortals seen with awe ! " 

Freemasonry has restored darkness to its 
proper place as a state of preparation ; the 
symbol of that antemundane chaos from 
whence light issued at the divine command ; 
of the state of nonentity before birth, and 
of ignorance before the reception of knowl- 
edge. Hence, in the Ancient Mysteries, 
the release of the aspirant from solitude 
and darkness was called the act of regen- 
eration, and he was said to be born again, 
or to be raised from the dead. And in 
Masonry, the darkness which envelops the 
mind of the uninitiated being removed by 
the bright effulgence of Masonic light, 
Masons are appropriately called " the sons 
of light. 5 ' 

In Dr. Oliver's Signs and Symbols there 
is a lecture " On the Mysterious Darkness 
of the Third Degree." This refers to the 
ceremony of enveloping the room in dark- 
ness when that degree is conferred — a cere- 
mony once always observed, but now, in 
this country at least, frequently but impro- 
perly omitted. The darkness here is a 
symbol of death, the lesson taught in the 
degree, while the subsequent renewal of 
light refers to that other and subsequent 
lesson of eternal life. 

Darmstadt, Grand Lodge of. 
The Grand Lodge of Darmstadt, in Ger- 
many, under the distinctive appellation of 
the Grand Lodge zur Eintracht, was estab- 
lished on the 23d of March, 1846, by three 
Lodges, in consequence of a dissension be- 
tween them and the Eclectic Union. The 
latter body had declared that the religion 
of Freemasonry was universal, and that 
Jews could be admitted into the Order. 
Against this liberal declaration a Lodge at 
Frankfort had protested, and had been 
erased from the roll for contumacy. Two 
other Lodges, at Mainz and at Darmstadt, 
espoused its cause, and united with it in 
forming a new Grand Lodge for southern 
Germany, founded on the dogma " that 
Christian principles formed the basis on 
which they worked." It was, in fact, a 
dispute between tolerance and intolerance. 
Nevertheless, the body was taken under the 
patronage of the Grand Duke of Hesse, 
and was recognized by most of the Grand 
Lodges of Germany. 

D'Assigny, Doctor Fifield. A 
Mason of Dublin, Ireland, who published, 
in 1744, at Dublin, A Serious and Impartial 
Enquiry into the Cause of the present Decay of 
Freemasonry in the Kingdom of Ireland. It 



204 



DATES 



DEAF 



contained an abstract of the history of 
Freemasonry, and several allusions to the 
Royal Arch degree, on account of which 
it has been cited by Dermott in his Ahiman 
Rezon. Bro. Hughan, who is the possessor 
of a copy of this exceedingly scarce book, 
also quotes a passage from it of some im- 
portance. "I am informed," says D'As- 
signy, " that in that city (York) is held an 
assembly of Master Masons, under the title 
of Royal Arch Masons." If true, this 
would settle an important point in relation 
to the history of the Royal Arch degree. 
Hughan doubts its accuracy ; and, indeed, 
D'Assigny — if Ave may judge from other 
remarks in his Enquiry — does not seem to 
have been acquainted with the true char- 
acter of the Royal Arch. 
Hates, Masonic. See Calendar. 
Dathan. A Reubenite who, with Korah 
and Abiram, revolted against Moses and 
unlawfully sought the priesthood. In the 
first chapter of the Book of Numbers, where 
the whole account is given, it is said that 
as a punishment the earth opened and 
swallowed them up. The incident is re- 
ferred to in the Order of High Priesthood, 
an honorary degree of the American Rite, 
which is conferred upon the installed High 
Priests of Royal Arch Chapters. 

Daughter, Mason's. See Mason's 
Wife and Daughter. 

Daughter of a Mason. The daugh- 
ter of a Mason is entitled to certain pecu- 
liar privileges and claims upon the Fra- 
ternity arising from her relationship to a 
member of the Craft. There has been some 
difference of opinion as to the time and 
manner in which the privileges cease. 
Masonic jurists, however, very generally in- 
cline to the opinion that they are termi- 
nated by marriage. If a Mason's daughter 
marries a profane, she absolves her con- 
nection with the Fraternity. If she marries 
a Mason, she exchanges her relation of a 
Mason's daughter for that of a Mason's 
wife. 

David. David has no place in Masonic 
history, except that which arises from the 
fact that he was the father of King Solomon, 
and his predecessor on the throne of Israel. 
To him, however, were the Jews indebted 
for the design of a Temple in Jerusalem, 
the building of which was a favorite object 
with him. For this purpose he purchased 
Mount Moriah, which had been the thresh- 
ing-floor of Oman the Jebusite ; but David 
had been engaged in so many wars, that it 
did not seem good to the Lord that he 
should be permitted to construct so sacred 
an edifice. This duty, therefore, he left to 
his son, whom, before dying, he furnished 
with plans and with means to accomplish 
the task. Though David is a favorite sub- 



ject among the Kabbalists and the Mussul- 
mans, who relate many curious traditions 
concerning him, he is not alluded to in the 
legends or symbolism of Masonry, except 
incidentally as the father of Solomon. 

David, , Shield of. See Shield of 
David. 

Dazard, Michel Francois. Born 
at Chateaudun, in France, May 2, 1781. He 
was a devoted student of Masonry, and 
much occupied in the investigation of the 
high degrees of all the Rites. He was an 
opponent of the Supreme Council, against 
which body he wrote, in 1812, a brochure 
of forty- eight pages entitled Extrait des 
colonnes gravees du Pere de Famille, vallee d' 
Angers. Kloss calls it an important and 
exhaustive polemic document. It attempts 
to expose, supported by documents, what 
the author and his party called the illegal 
pretensions of the Supreme Council, and 
the arrogance of its claim to exclusive juris- 
diction in France. Dazard was the author 
of several other interesting discourses on 
Masonic subjects. 

Deacon. In every Symbolic Lodge, 
there are two officers who are called the 
Senior and Junior Deacons. The former 
is appointed by the Master, and the latter 
by the Senior Warden. It is to the Deacons 
that the introduction of visitors should be 
properly intrusted. Their duties compre- 
hend, also, a general surveillance over the 
security of the Lodge, and they are the 
proxies of the officers by whom they are 
appointed. Hence their jewel, in allu- 
sion to the necessity of circumspection 
and justice, is a square and compasses. 
In the centre, the Senior Deacon wears 
a sun, and the Junior Deacon a moon, 
which serve to distinguish their respec- 
tive ranks. In the English system, the 
jewel of the Deacons is a dove, in allusion 
to the dove sent forth by Noah. In the 
Rite of Mizraim, the Deacons are called 
acolytes. 

The office of Deacons in Masonry ap- 
pears to have been derived from the usages 
of the primitive church. In the Greek 
church, the Deacons were always the nvlupoi, 
pylori or doorkeepers, and in the Apostoli- 
cal Constitutions the Deacon was ordered to 
stand at the men's door, and the sub-Deacon 
at the women's, to see that none came in or 
went out during the oblation. 

In the earliest rituals of the last century, 
there is no mention of Deacons, and the 
duties of those officers were discharged 
partly by the Junior Warden and partly by 
the Senior and Junior Entered Apprentices. 

Deacon's Rod. See Rod, Deacons. 

Deaf and Dumh. Deaf mutes, as im- 
perfect men, come under the provisions of the 
Old Constitutions, and are disqualified for 



DEATH 



DECALOGUE 



205 



initiation. Some years ago, however, a Lodge 
in Paris, captivated by the eclat of the pro- 
ceeding, and unmindful of the ancient land- 
mark, initiated a deaf mute, who was an intel- 
ligent professor in the Deaf and Dumb Asy- 
lum. All the instructions were given 
through the medium of the language of the 
deaf mutes. It scarcely need be said that 
this cannot be recognized as a precedent. 

Death. The Scandinavians, in their 
Edda, describing the residence of Death in 
Hell, where she was cast by her father, 
Loke, say that she there possesses large 
apartments, strongly built, and fenced with 
gates of iron. Her hall is Grief; her table, 
Famine; Hunger, her knife; Delay, her 
servant; Faintness, her porch; Sickness 
and Pain, her bed; and her tent, Curs- 
ing and Howling. But the Masonic idea 
of death, like the , Christians, is accom- 
panied with no gloom, because it is repre- 
sented only as a sleep, from whence we 
awaken into another life. Among the an- 
cients, sleep and death were fabled as twins. 
Old Gorgias, when dying, said, " Sleep is 
about to deliver me up to his brother ; " 
but the death-sleep of the heathen was a 
sleep from which there was no awaking. 
The popular belief was annihilation, and 
the poets and philosophers fostered the 
people's ignorance, by describing death as 
the total and irremediable extinction of life. 
Thus Seneca says — and he was too philo- 
sophic not to have known better — "that after 
death there comes nothing ; " while Virgil, 
who doubtless had been initiated into the 
mysteries of Eleusis, nevertheless calls death 
" an iron sleep, an eternal night : " yet the 
Ancient Mysteries were based upon the 
dogma of eternal life, and their initiations 
were intended to represent a resurrection. 
Masonry, deriving its system of symbolic 
teachings from these ancient religious asso- 
ciations, presents death to its neophytes as 
the gate or entrance to eternal existence. 
To teach the doctrine of immortality is the 
great object of the third degree. In its 
ceremonies we learn that life here is the 
time of labor, and that, working at the 
construction of a spiritual temple, we are 
worshipping the Grand Architect, for whom 
we build that temple. But we learn also 
that, when that life is ended, it closes only 
to open upon a newer and higher one, 
where, in a second temple and a purer Lodge, 
the Mason will find eternal truth. Death, 
therefore, in Masonic philosophy, is the 
symbol of initiation completed, perfected, 
and consummated. 

Heath of the Mysteries. Each 
of the ancient religious Mysteries, those 
quasi Masonic associations of the heathen 
world, was accompanied by a legend, — 
which was always of a funereal character, — 



representing the death, by violence, of the 
deity to whom it was dedicated, and his sub- 
sequent resurrection or restoration to life. 
Hence, the first part of the ceremonies of 
initiation was solemn and lugubrious in 
character, while the latter part was cheerful 
and joyous. These ceremonies and this 
legend were altogether symbolical, and the 
great truths of the unity of God and the 
immortality of the soul were by them in- 
tended to be dramatically explained. 

This representation of death, which finds 
its analogue in the third degree of Masonry, 
has been technically called the Death of 
the Mysteries. It is sometimes more pre- 
cisely defined, in reference to any special 
one of the Mysteries, as "the Cabiric death " 
or " the Bacchic death," as indicating the 
death represented in the Mysteries of the 
Cabiri or of Dionysus. 

Debate. Debates in a Masonic Lodge 
must be conducted according to the frater- 
nal principles of the Institution. In the 
language of Dr. Oliver, " the strictest cour- 
tesy should be observed during a debate, in 
a Mason's Lodge, on questions which elicit 
a difference of opinion ; and any gross vio- 
lation of decorum and good order is sure to 
be met by an admonition from the chair." 
It must be always remembered that the 
object of a Masonic discussion is to elicit 
truth, and not simply to secure victory. 

When, in a debate, a brother desires to 
speak, he rises and addresses the chair. 
The presiding officer calls him by his name, 
and thus recognizes his right to the floor. 
While he is speaking, he is not to be inter- 
rupted by any other member, except on a 
point of order. If called to order by any 
member, the speaker is immediately to take 
his seat until the point is stated, when the 
Master will make his decision without de- 
bate. The speaker will then rise and re- 
sume his discourse, if not ruled out by the 
Master. During the time that he is speak- 
ing, no motion is permissible. Every 
member is permitted to speak once on the 
subject under discussion ; nor can he speak 
a second time, except by permission of the 
Master, unless there is a more liberal pro- 
vision in the by-laws of the Lodge. There 
are to this rule two exceptions, namely, 
when a member rises to explain, and when 
the mover of the resolution closes the de- 
bate by a second speech to which he is en- 
titled by parliamentary law. 

Decalogue. The ten commandments 
of the Masonic law, as delivered from 
Mount Sinai and recorded in the twentieth 
chapter of Exodus, are so called. They 
are not obligatory upon a Mason as a Ma- 
son, because the Institution is tolerant and 
cosmopolite, and cannot require its mem- 
bers to give their adhesion to any religious 



206 



DECITJS 



DEDICATION 



dogmas or precepts, excepting those which 
express a belief in the existence of God, 
and the immortality of the soul. No par- 
tial law prescribed for a particular religion 
can be properly selected for the government 
of an Institution whose great characteristic 
is its universality. See Moral Law. 

Decius. The nom de plume of C. L. 
Eeinhold, a distinguished Masonic writer. 
See Reinhold. 

Declaration of Candidates. 
Every candidate for initiation is required 
to make, " upon honor/' the following dec- 
laration before an appropriate officer or 
committee. That, unbiassed by the impro- 
per solicitation of friends and uninfluenced 
by mercenary motives, he freely and volun- 
tarily offers himself as a candidate for the 
mysteries of Masonry ; that he is prompted 
to solicit the privileges of Masonry by a 
favorable opinion conceived of the Institu- 
tion and a desire of knowledge ; and that he 
will cheerfully conform to all the ancient 
usages and established customs of the Fra- 
ternity. This form is very old. It is to be 
found in precisely the same words in the 
earliest edition of Preston. It is required 
by the English Constitution, that the can- 
didate should subscribe his name to the 
declaration which is made before the Stew- 
ards. But in this country the declaration 
is made orally, and usually before the 
Senior Deacon. 

Declaration of the Master. Every 
Master of a Lodge, after his election and 
before his installation, is required to give, 
in the presence of the brethren, his assent 
to the following fifteen charges and regula- 
tions. 

1. Do you promise to be a good man and 
true, and strictly to obey the moral law ? 
2. Do you promise to be a peaceable citizen, 
and cheerfully to conform to the laws of 
the country in which you reside ? 3. Do 
you promise not to be concerned in plots 
and conspiracies against the government of 
the country in which you live, but patiently 
to submit to the decisions of the law and 
the constituted authorities ? 4. Do you 
promise to pay proper respect to the civil 
magistrates, to work diligently, live credit- 
ably, and act honorably by all men? 5. Do 
you promise to hold in veneration the orig- 
inal rulers and patrons of the Order of 
Freemasonry, and their regular successors, 
supreme and subordinate, according to their 
stations ; and to submit to the awards and 
resolutions of your brethren in Lodge con- 
vened, in every case consistent with the 
constitutions of the Order? 6. Do you 
promise, as much as in you lies, to avoid 
private piques and quarrels, and to guard 
against intemperance and excess? 7. Do 
you promise to be cautious in your behavior, 



courteous to your brethren, and faithful to 
your Lodge? 8. Do you promise to respect 
genuine and true brethren, and to discoun- 
tenance impostors and all dissenters from 
the Ancient Landmarks and Constitutions 
of Masonry? 9 Do you promise, accord- 
ing to the best of your abilities, to promote 
the general good of society, to cultivate the 
social virtues, and to propagate the knowl- 
edge of the mystic art, according to our 
statutes ? 10. Do you promise to pay hom- 
age to the Grand Master for the time being, 
and to his officers when duly installed ; and 
strictly to conform to every edict of the 
Grand Lodge or General Assembly of 
Masons that is not subversive of the prin- 
ciples and groundwork of Masonry? 11. 
Do you admit that it is not in the power of 
any man, or body of men, to make innova- 
tions in the body of Masonry ? 12. Do you 
promise a regular attendance on the com- 
mittees and communications of the Grand 
Lodge, on receiving proper notice, and to 
pay attention to all the duties of Masonry, 
on convenient occasions ? 13. Do you ad- 
mit that no new Lodge can be formed with- 
out permission of the Grand Lodge; and 
that no countenance ought to be given to 
any irregular Lodge, or to any person clan- 
destinely initiated therein, as being con- 
trary to the ancient charges of the Order ? 
14. Do you admit that no person can be 
regularly made a Freemason in, or admitted 
a member of, any regular Lodge, without 
previous notice, and due inquiry into his 
character ? 15. Do you agree that no vis- 
itors shall be received into your Lodge with- 
out due examination, and producing proper 
vouchers of their having been initiated 
in a regular Lodge ? 

Decorations. A Lodge room ought, 
besides its necessary furniture, to be orna- 
mented with decorations which, while they 
adorn and beautify it, will not be unsuit- 
able to its sacred character. On this sub- 
ject, Dr. Oliver, in his Book of the Lodge, 
(ch. v., p. 70,) makes the following judi- 
cious remarks. " The expert Mason will be 
convinced that the walls of a Lodge room 
ought neither to be absolutely naked nor 
too much decorated. A chaste disposal of 
symbolical ornaments in the right places, 
and according to propriety, relieves the 
dulness and vacuity of a blank space, and, 
though but sparingly used, will produce a 
striking impression, arid contribute to the 
general beauty and solemnity of the scene." 

Dedication of a Lodge. Among 
the ancients every temple, altar, statue, or 
sacred place was dedicated to some divinity. 
The Komans, during the Republic, confided 
this duty to their consuls, praetors, censors, 
or other chief magistrates, and afterwards 
to the emperors. According to the Papirian 



DEDICATION 



DEDICATION 



207 



law, the dedication must have been author- 
ized by a decree of the senate and the peo- 
ple, and the consent of the college of augurs. 
The ceremony consisted in surrounding the 
temple or object of dedication with gar- 
lands of flowers, whilst the vestal virgins 
poured on the exterior of the temple the 
lustral water. The dedication was com- 
pleted by a formula of words uttered by the 
pontiff, and the immolation of a victim, 
whose entrails were placed upon an altar 
of turf. The dedication of a temple was 
always a festival for the people, and was 
annually commemorated. While the Pa- 
gans dedicated their temples to different 
deities, — sometimes to the joint worship 
of several, — the monotheistic Jews dedi- 
cated their religious edifices to the one 
supreme Jehovah. Thus, David dedicated 
with solemn ceremonies the altar which he 
erected on the threshing-floor of Oman 
the Jebusite, after the cessation of the 
plague which had afflicted his people ; and 
Calmet conjectures that he composed the 
thirtieth Psalm on this occasion. The Jews 
extended this ceremony of dedication even 
to their private houses, and Clarke tells us, 
in reference to a passage on this subject in 
the book of Deuteronomy, that " it was a 
custom in Israel to dedicate a new house to 
God with prayer, praise, and thanksgiving ; 
and this was done in order to secure the 
divine presence and blessing, for no pious 
or sensible man could imagine he could 
dwell safely in a house that was not under 
the immediate protection of God." 

According to the learned Selden, there 
was a distinction among the Jews between 
consecration and dedication, for sacred 
things were both consecrated and dedicated, 
while profane things, such as private dwell- 
ing-houses, were only dedicated. Dedica- 
tion was, therefore, a less sacred ceremony 
than consecration. This distinction has 
also been preserved among Christians, 
many of whom, and, in the early ages, all, 
consecrated their churches to the worship 
of God, but dedicated them to, or placed 
them under, the especial patronage of some 
particular saint. A similar practice pre- 
vails in the Masonic institution ; and there- 
fore, while we consecrate our Lodges " to 
the honor of God's glory," we dedicate 
them to the patrons of our Order. 

Tradition informs us that Masonic Lodges 
were originally dedicated to King Solomon, 
because he was our first Most Excellent 
Grand Master. In the sixteenth century 
St. John the Baptist seems to have been 
considered as the peculiar patron of Free- 
masonry ; but subsequently this honor was 
divided between the two Saints John, the 
Baptist and the Evangelist; and modern 
Lodges, in this country at least, are uni- 



versally erected or consecrated to God, and 
dedicated to the Holy Saints John. In the 
Hemming lectures, adopted in 1813, at the 
time of the union of the two Grand Lodges 
of England, the dedication was changed 
from the Saints John to King Solomon, 
and this usage now prevails very generally 
in England ; but the ancient dedication to 
the Saints John has never been abandoned 
by the American Lodges. 

The formula in Webb which dedicates 
the Lodge "to the memory of the Holy 
Saint John," was, undoubtedly, an inad- 
vertence on the part of that lecturer, since 
in all his oral teachings he adhered to the 
more general system, and described a Lodge 
in his esoteric work as being " dedicated to 
the Holy Saints John." This is now the 
universal practice, and the language used 
by Webb becomes contradictory and absurd 
when compared with the fact that the fes- 
tivals of both saints are equally celebrated 
by the Order, and that the 27th of Decem- 
ber is not less a day of observance in the 
Order than the 24th of June. 

In one of the old lectures of the last 
century, this dedication to the two Saints 
John is thus explained : 

" Q. Our Lodges being finished, fur- 
nished, and decorated with ornaments, 
furniture, and jewels, to whom were they 
consecrated ? 

"A. To God. 

" Q. Thank you, brother ; and can you 
tell me to whom they were first dedicated? 

"A. To Noah, who was saved in the 
ark. 

" Q. And by what name were the Masons 
then known ? 

" A. They were called Noachidse, Sages, 
or Wise Men. 

" Q. To whom were the Lodges dedicated 
during the Mosaic dispensation ? 

"A. To Moses, the chosen of God, and 
Solomon, the son of David, king of Israel, 
who was an eminent patron of the Craft. 

" Q. And under what name were the 
Masons known during that period ? 

11 A. Under the name of Dionysiacs, 
Geometricians, or Masters in Israel. 

" Q. But as Solomon was a Jew, and 
died long before the promulgation of Chris- 
tianity, to whom were they dedicated under 
the Christian dispensation ? 

"A. From Solomon the patronage of 
Masonry passed to St. John the Baptist. 

" Q. And under what name were they 
known after the promulgation of Christi- 
anity ? 

" A. Under the name of Essenes, Archi- 
tects, or Freemasons. 

" Q. Why were the Lodges dedicated to 
St. John the Baptist ? 

" A. Because he was the forerunner of 



208 



DEDICATION 



DEDICATION 



our Saviour, and, by preaching repentance 
and humiliation, drew the first parallel of 
the Gospel. 

" Q. Had St. John the Baptist any- 
equal ? 

" A. He had ; St. John the Evangelist. 

" Q. Whv is he said to be equal to the 
Baptist? 

"1, Because he finished by his learning 
what the other began by his zeal, and thus 
drew a second line parallel to the former ; 
ever since which time Freemasons' Lodges, 
in all Christian countries, have been dedi- 
cated to the one or the other, or both, of 
these worthy and worshipful men." 

There is another old lecture, adopted into 
the Prestonian system, which still further 
developed these reasons for the Johannite 
dedication, but with slight variations in 
some of the details. 

" From the building of the first Temple 
at Jerusalem to the Babylonish captivity, 
Freemasons' Lodges were dedicated to King 
Solomon ; from thence to the coming of the 
Messiah, they were dedicated to Zerub- 
babel, the builder of the second Temple ; 
and from that time to the final destruction 
of the Temple by Titus, in the reign of 
Vespasian, they were dedicated to St. John 
the Baptist ; but owing to the many massa- 
cres and disorders which attended that mem- 
orable event, Freemasonry sunk very much 
into decay ; many Lodges were entirely 
broken up, and but few could meet in suf- 
ficient numbers to constitute their legality ; 
and at a general meeting of the Craft, held 
in the city of Benjamin, it was observed 
that the principal reason for the decline of 
Masonry was the want of a Grand Master 
to patronize it. They therefore deputed 
seven of their most eminent members to 
wait upon St. John the Evangelist, who 
was at that time Bishop of Ephesus, re- 
questing him to take the office of Grand 
Master. He returned for answer, that 
though well stricken in years (being up- 
wards of ninety), yet having been initiated 
into Masonry in the early part of his life, 
he would take upon himself that office. 
He thereby completed by his learning what 
the other St. John effected by his zeal, and 
thus drew what Freemasons term a ' line 
parallel ; ' ever since which time Freema- 
sons' Lodges, in all Christian countries, 
have been dedicated both to St. John the 
Baptist and St. John the Evangelist." 

So runs the tradition, but, as it wants 
every claim to authenticity, a more philo- 
sophical reason may be assigned for this 
dedication to the two Saints John. 

One of the earliest deviations from the 
pure religion of the Noachidse was distin- 
guished by the introduction of sun wor- 
ship. The sun, in the Egyptian mysteries, 



was symbolized by Osiris, the principal ob- 
ject of their rites, and whose name, accord- 
ing to Plutarch and Macrobius, signified 
the prince and leader, the soul of the uni- 
verse and the governor of the stars. Ma- 
crobius (Saturn., 1. i., c. 18,) says that the 
Egyptians worshipped the sun as the only 
divinity ; and they represented him under 
different forms, according to the different 
phases, of his infancy at the winter solstice 
in December, his adolescence at the vernal 
equinox in March, his manhood at the 
summer solstice in June, and his old age 
at the autumnal equinox in September. 

Among the Phoenicians, the sun was 
adored under the name of Adonis, and in 
Persia, under that of Mithras. In the Gre- 
cian mysteries, the orb of day was repre- 
sented by one of the officers who superin- 
tended the ceremony of initiation ; and in 
the Druidical rites his worship was intro- 
duced as the visible representative of the 
invisible, creative, and preservative princi- 
ple of nature. In short, wherever the spu- 
rious Freemasonry existed, the adoration 
of, or, at least, a high respect for, the solar 
orb constituted a part of its system. 

In Freemasonry, the sun is still retained 
as an important symbol. This fact must 
be familiar to every Freemason of any in- 
telligence. It occupies, indeed, its appro- 
priate position, simply as a symbol, but, 
nevertheless, it constitutes an essential part 
of the system. "As an emblem of God's 
power," says Hutchinson, (Sp. of Mas., led. 
iv., p. 53,) "his goodness, omnipresence, 
and eternity, the Lodge is adorned with the 
image of the sun, which he ordained to 
rise from the east and open the day ; there- 
by calling forth the people of the earth to 
their worship and exercise in the walks of 
virtue." 

" The government of a Mason's Lodge," 
says Oliver, (Signs and Sym., 1. xi.,) "is 
vested in three superior officers, who are 
seated in the East, West, and South, to 
represent the rising, setting, and meridian 
sun." 

The sun, obedient to the all-seeing eye, 
is an emblem in the ritual of the third de- 
gree, and the sun displayed within an ex- 
tended compass constitutes the jewel of the 
Past Master in the American system, and 
that of the Grand Master in the English. 

But it is a needless task to cite authori- 
ties or multiply instances to prove how 
intimately the sun, as a symbol, is con- 
nected with the whole system of Freema- 
sonry. 

It is then evident that the sun, either as 
an object of worship, or of symbolization, 
has always formed an important part of 
what has been called the two systems of 
Freemasonry, the Spurious and the Pure. 



DEDICATION 



DEDICATION 



209 



To the ancient sun worshippers, the 
movements of the heavenly bodies must 
have been something more than mere as- 
tronomical phenomena; they were the 
actions of the deities whom they adored, 
and hence were invested with the solem- 
nity of a religious character. But, above 
all, the particular periods when the sun 
reached his greatest Northern and Southern 
declination, at the winter and summer sol- 
stices, by entering the zodaical signs of Can- 
cer and Capricorn, marked as they would 
be by the most evident effects on the sea- 
sons, and on the length of the days and 
nights, could not have passed unobserved, 
but, on the contrary, must have occupied 
an important place in their ritual. Now 
these important days fall respectively on 
the 21st of June and the 21st of December. 
Hence, these solstitial periods were among 
the principal festivals observed by the Pa- 
gan nations. Du Pauw (Diss, on Egyp. 
and Chinese, ii. 159,) remarks of the Egyp- 
tians, that " they had a fixed festival at 
each new moon ; one at the summer, and 
one at the winter solstice, as well as the 
vernal and autumnal equinoxes." 

The Druids always observed the festivals 
of midsummer and midwinter in June 
and December. The former for a long 
time was celebrated by the Christian de- 
scendants of the Druids. " The eve of St. 
John the Baptist," says Chambers, (Inf. 
for the People, No. 89,) "variously called 
midsummer eve, was formerly a time of 
high observance amongst the English, as it 
still is in Catholic countries. Bonfires 
were everywhere lighted, round which the 
people danced with joyful demonstrations, 
occasionally leaping through the flame." 
Higgins (Celt. Druids, p. 165,) thus alludes 
to the celebration of the festival of mid- 
winter in the ancient world. 

" The festival of the 25th of December 
was celebrated, by the Druids in Britain 
and Ireland, with great fires lighted on the 

tops of the hills On the 25th 

of December, at the first moment of the 
day, throughout all the ancient world, the 
birthday of the god Sol was celebrated. 
This was the moment when, after the sup- 
posed winter solstice and the lowest point 
of his degradation below our hemisphere, 
he began to increase and gradually to as- 
cend. At this moment, in all the ancient 
religions, his birthday was kept; from India 
to the Ultima Thule, these ceremonies par- 
took of the same character: everywhere 
the god was feigned to be born, and his 
festival was celebrated with great rejoic- 
ings." 

Our ancestors finding that the Church, 
according to its usage of purifying Pagan 
festivals by Christian application, had ap- 
2 B 14 



propriated two days near those solstitial 
periods to the memory of two eminent 
saints, incorporated these festivals by the 
lapse of a few days into the Masonic cal- 
endar, and adopted these worthies as pat- 
rons of our Order. To this change, the 
earlier Christian Masons were the more 
persuaded by the peculiar character of 
these saints. St. John the Baptist, by an- 
nouncing the approach of Christ, and by 
the mystic ablution to which he subjected 
his proselytes, and which was afterwards 
adopted in the ceremony of initiation into 
Christianity, might well be considered as 
the Grand Hierophant of the Church ; while 
the mysterious and emblematic nature of 
the Apocalypse assimilated the mode of 
instruction adopted by St. John the Evan- 
gelist to that practised by the Fraternity. 

We are thus led to the conclusion that 
the connection of the Saints John with the 
Masonic institution is rather of a symbolic 
than of an historical character. In dedi- 
cating our Lodges to them, we do not so 
much declare our belief that they were emi- 
nent members of the Order, as demonstrate 
our reverence for the great Architect of the 
Universe in the symbol of his most splen- 
did creation, the great light of day. 

In conclusion it may be observed that 
the ceremony of dedication is merely the 
enunciation of a form of words, and this 
having been done, the Lodge is thus, by 
the consecration and dedication, set apart 
as something sacred to the cultivation of 
the principles of Masonry, under that pe- 
culiar system which acknowledges the two 
Saints John as its patrons. 

Royal Arch Chapters are dedicated to 
Zerubbabel, Prince or Governor of Judah, 
and Commanderies of Knights Templars to 
St. John the Almoner. Mark Lodges 
should be dedicated to Hiram the Builder ; 
Past Masters' to the Sts. John, and Most 
Excellent Masters' to King Solomon. 

Dedication of the Temple. 
There are five dedications of the Temple 
of Jerusalem which are recorded in Jew- 
ish history. 1. The dedication of the Solo- 
monic Temple, b. c. 1004. 2. The dedica- 
tion in the time of Hezekiah, when it was 
purified from the abominations of Ahaz, 
b. c. 726. 3. The dedication of Zerub- 
babel's Temple, b. c. 513. 4. The dedica- 
tion of the Temple when it was purified 
after Judas Maccabseus had driven out the 
Syrians, b. c. 164. 5. The dedication of 
Herod's Temple, B. c. 22. The fourth of 
these is still celebrated by the Jews in their 
" Feast of the Dedication." The first only 
is connected with the Masonic ritual, and 
is commemorated in the Most Excellent 
Master's degree of the American Rite as 
the "Celebration of the Cape -Stone." 



210 



DEFAMATION 



DEGREES 



This dedication was made by King Solo- 
mon in the year of the world 3000, and 
lasted eight days, commencing in the month 
of Tisri, 15th day, during the Feast of Tab- 
ernacles. The dedication of the Temple 
is called, in the English system of Lectures, 
" the third grand offering which consecrates 
the floor of a Mason's Lodge." The same 
Lectures contain a tradition that on that 
occasion King Solomon assembled the 
nine Deputy Grand Masters in the holy 
place, from which all natural light had been 
carefully excluded, and which only received 
the artificial light which emanated from the 
east, west, and south, and there made the 
necessary arrangements. The legend must 
be considered as a myth ; but the inimitable 
prayer and invocation which were offered 
up by King Solomon on the occasion are 
recorded in the eighth chapter of the first 
Book of Kings, which contains the scrip- 
tural account of the dedication. 

I>efamation. See Back. 

Definition of Freemasonry. 
" The definitions of Freemasonry," says Oli- 
ver, in his Historical Landmarks of Free- 
masonry, "have been numerous; but they 
all unite in declaring it to be a system of 
morality, by the practice of which its mem- 
bers may advance their spiritual interest, 
and mount by the theological ladder from 
the Lodge on earth to the Lodge in heaven. 
It is a mistake, however, to suppose that 
Freemasonry is a system of religion. It is 
but the handmaiden to religion, although 
it largely and effectually illustrates one 
great branch of it, which is practice." 
The definition in the English Lectures is 
most often quoted, which says that " Free- 
masonry is a beautiful system of morality 
veiled in allegory and illustrated by sym- 
bols." 

But a more comprehensive and exact def- 
inition is, that it is a science which is en- 
gaged in the search after Divine Truth, and 
which employs symbolism as its method of 
instruction. 

Deformity. The old Constitutions 
declare that the candidate for Masonry 
must be a " perfect youth, having no maim 
or defect in his body." The Masonic law 
of physical qualifications is derived from 
the Mosaic, which excluded from the priest- 
hood a man having any blemishes or de- 
formities. The regulation in Masonry con- 
stitutes one of the landmarks, and is illus- 
trative of the symbolism of the Institution. 
The earliest of the old Constitutions, that 
of the Halliwell MS., has this language on 
the subject : 

" To the Craft it were great shame 
To make a halt man and a lame, 
For an imperfect man of such blood 
Should do the Craft but little good." 



This question has been fully discussed in 
the author's Text Book of Masonic Juris- 
prudence, pp. 96-113. 

Degrees. The word degree, in its prim- 
itive meaning, signifies a step. The de- 
grees of Freemasonry are then the steps by 
which the candidate ascends from a lower 
to a higher condition of knowledge. It is 
now the opinion of the best scholars, that 
the division of the Masonic system into de- 
grees was the work of the revivalists of the 
beginning of the eighteenth century ; that 
before that period there was but one de- 
gree, or rather one common platform of 
ritualism ; and that the division into Mas- 
ters, Fellows, and Apprentices was simply 
a division of ranks, there being but one ini- 
tiation for all. In 1717 the whole body of 
the Fraternity consisted only of Entered 
Apprentices, who were recognized by the 
thirty-nine Regulations, compiled in 1720, 
as among the law-givers of the Craft, no 
change in those Regulations being allowed 
unless first submitted " even to the young- 
est Apprentice." In the old Charges, col- 
lected by Anderson and approved in 1722, 
the degree of Fellow Craft is introduced as 
being a necessary qualification for Grand 
Master, although the word degree is not 
used. " No brother can be a ... . Grand 
Master unless he has been a Fellow Craft 
before his election." And in the " Man- 
ner of constituting a New Lodge" of the 
same date, the Master and Wardens are 
taken from " among the Fellow Crafts," 
which Dermott explains by saying that 
"they were called Fellow Crafts because 
the Masons of old times never gave any 
man the title of Master Mason until he 
had first passed the chair." In the thir- 
teenth of the Regulations of 1720, approved 
in 1721, the orders or degrees of Master and 
Fellow Craft are recognized in the follow- 
ing Words : " Apprentices must be admitted 
Masters and Fellow Crafts only in the 
Grand Lodge." Between that period and 
1738, the system of degrees had been per- 
fected; for Anderson, who, in that year, 
published the second edition of the Book 
of Constitutions, changed the phraseology 
of the old Charge to suit the altered con- 
dition of things, and said, " a Prentice, 
when of age and expert, may become an 
Enter'd Prentice or a Free-Mason of the 
lowest degree, and upon his due improve- 
ment a Fellow-Craft and a Master-Ma- 
son." No such words are found in the 
Charges as printed in 1723 ; and if at that 
time the distinction of the three degrees 
had been as well defined as in 1738, Ander- 
son would not have failed to insert the 
same language in his first edition. That 
he did not, leads to the fair presumption 
that the ranks of Fellow Craft and Master 



DEGREES 



DEISM 



211 



were not then absolutely recognized as dis- 
tinctive degrees. The earliest ritual ex- 
tant, which is contained in the Gfrand 
Mystery, published in 1725, makes no 
reference to any degrees, but gives only 
what I suppose was the common initiation 
in use about that time. The division of 
the Masonic system into three degrees must 
have grown up between 1717 and 1730, 
but in so gradual and imperceptible a man- 
ner that we are unable to fix the precise 
date of the introduction of each degree. 
In 1717 there was evidently but one degree, 
or rather one form of initiation, and one 
catechism. Perhaps about 1721 the three 
degrees were introduced, but the second 
and third were not perfected for many 
years. Even as late as 1735 the Entered 
Apprentice's degree contained the most 
prominent form of initiation, and he who 
was an Apprentice was, for all practical 
purposes, a Freemason. It was not until 
repeated improvements, by the adoption of 
new ceremonies and new regulations, that 
the degree of Master Mason took the place 
which it now occupies ; having been con- 
fined at first to those who had passed the 
chair. 

Degrees, Ancient Craft. See An- 
cient Craft Masonry. 

Degrees, Androgynous. Degrees 
that are conferred on females as well as 
males. See Androgynous Masonry. 

Degrees, Apocalyptic. See Apoc- 
alyptic Degrees. 

Degrees, Higli. See Hautes Grades. 

Degrees, Honorary. See Hono- 
rary Degrees. 

Degrees, Ineffable. See Ineffable 
Degrees. 

Degrees of ChiTalry. The reli- 
gious and military orders of knighthood 
which existed in the Middle Ages, such as the 
Knights Templars and Knights of Malta, 
which were incorporated into the Masonic 
system and conferred as Masonic degrees, 
have been called Degrees of Chivalry. 
They are Christian in character, and seek to 
perpetuate in a symbolic form the idea on 
which the original Orders were founded. 
The Knight of the Bed Cross, although con- 
ferred, in this country, in a Commandery 
of Knights Templars, and as preliminary 
to that degree, is not properly a degree of 
chivalry. 

Degrees of Knowledge. Fessler 
was desirous of abolishing all the high de- 
grees, but being unable to obtain the con- 
sent of the Eoyal York Grand Lodge, he 
composed out of them a new system of five 
degrees which he called Degrees of Knowl- 
edge, Erkenntnissstufen, to each of which 
was annexed a form of initiation. " The 
Degrees of Knowledge," says Findel, {Hist., 



497,) " consisted of a regular detailed course 
of instruction in each system of the Lodges, 
whether extinct or in full activity, and 
were to end with a complete critical re- 
modelling of the history of Freemasonry, 
and of the Fraternity of Freemasons from 
the most ancient period to our own day." 
See Fessler's Rite. 

Degrees, Philosophical. See 
Philosophical Degrees. 

Degrees, Symbolic. See Symbolic 
Degrees. 

Deism. In an abstract sense, Deism, 
or Theism, is the belief in God, but the 
word is generally used to designate those 
who, believing in God, reject a belief in 
the Scriptures as a revelation. The sect 
of Deists — which, in the seventeenth and 
eighteenth centuries, enrolled among its 
followers many great intellects, such as 
Toland, Collins, Lord Herbert of Cher- 
bury, Hume, Gibbon, and Voltaire — is said 
by Findel [Hist, p. 126,) to have "neces- 
sarily exercised an important influence on 
the Fraternity of Masons;" and, he adds, 
that " we cannot doubt that it contributed 
essentially to its final transformation from 
an operative to a universal speculative so- 
ciety." The refutation of this remarkable 
assertion is best found in the first of the 
Charges adopted at the revival in 1717, 
and which was published in the Constitu- 
tions of 1723: "A Mason is obliged, by 
his tenure, to obey the moral law ; and if 
he rightly understands the art, he will 
never be a stupid atheist nor an irreligious 
libertine," where the words irreligious lib- 
ertine refer to the freethinkers or deists of 
that period. It ie evident, then, that the 
Deists could have had no influence at that 
time in moulding the Masonic organization. 
There is still better evidence to be found in 
the old records of Freemasonry during 
several preceding centuries, when the Oper- 
ative was its dominant character, and when 
the dogmas of Christianity were fully re- 
cognized, which must necessarily have been 
the case, since Freemasonry during that 
period was under the patronage of the 
Church. There is, in fact, no evidence to 
sustain Findel's theory, that in the transi- 
tion stage from the operative to the specu- 
lative, when such men as the deeply-reli- 
gious Ashmole were among its members, 
the Deists could have infused any of their 
principles into its organization or exercised 
any influence in changing its character. 

Freemasonry, at that time sectarian, de- 
manded almost a Christian belief — at all 
events, a Christian allegiance — from its 
disciples. It is now more tolerant, and 
Deism presents no disqualification for ini- 
tiation. An atheist would be rejected, but 
none would now be refused admission oo 



212 



DEITY 



DENMARK 



religious grounds who subscribed to the 
dogmas of a belief in God and a resurrec- 
tion to eternal life. 

Deity, See Grand Architect of the Uni- 
verse. 

Delalande, Charles Florent 
Jacques. A French litterateur of this 
century, who was the author of many di- 
dactic and poetic articles on Masonry 
inserted in the Miroir de la Veritt, the 
Annales Magonniques, and other collections. 
He was also the author of the Defense et 
Apologie de la Franche-Magonnerie, ou Re- 
futation des Accusations dirigees contre elle 
a differentes Epoques et par divers Autems, 
a prize essay before a Lodge in Leghorn, 
published in 1814. He founded the ar- 
chives of the Lodge of the Philosophic 
Kite at Douay, France. 

Delalande, Joseph Jerdrae 
Francois. One of the most distin- 
guished French astronomers of the eigh- 
teenth century. He was born in 1732 and 
died in 1807. He was one of the founders 
of the Grand Orient of France, and pub- 
lished, in 1774, an able memoir upon the 
History of Freemasonry, which was sub- 
sequently incorporated in the twentieth 
volume of the Encyclopedic Methodique. 

Delaunay, Francois H. Stanis- 
laus. A French litterateur and historian, 
and author of many works on Masonry, the 
principal of which is the Tuileur des trente 
trois degres de V Ecossisme du Rite Ancien et 
Accepte. This is a work of great erudition, 
and of curious research in reference to the 
etymology of the words of the Eite. These 
etymologies, however, are not always cor- 
rect ; and, indeed, some of them are quite 
absurd, betraying a want of the proper ap- 
preciation of the construction of Hebrew, 
from which language all of the words are 
derived. 

Delaware. The Grand Lodge of 
Delaware was organized on the 7th of 
June, 1806. Its seat is at Wilmington. The 
Grand Chapter was instituted in 1818, but 
having suspended labor for many years, a 
new organization was established by the 
General Grand High Priest of the United 
States in 1869. 

Delegates. Past Masters, or others 
sent by a Lodge to represent it in the Grand 
Lodge, in place of the Master and Wardens, 
if these are absent, are in some of the 
American jurisdictions called delegates. 
The word is a modern one, and without good 
authority. Those who represent a Lodge 
in the Grand Lodge, whether the Master 
and Wardens or their proxies, are properly 
representatives. 

Delta. A triangle. The name of a 
piece of furniture in a Commandery of 
Knights Templars, which, being of a trian- 



gular form, derives its name from the Greek 
letter A, delta. It is also the title given, in 
the t'rench and Scottish Rites, to the lumi- 
nous triangle which encloses the Ineffable 
name. See Triangle. 

Demeter. The Greek name of Ceres, 
which see. 

Demit. A Mason is said to demit from 
his Lodge when he withdraws his member- 
ship ; and a demit is a document granted by 
the Lodge which certifies that that demis- 
sion has been accepted by the Lodge, and 
that the demitting brother is clear of the 
books and in good standing as a Mason. 
To demit, which is the act of the member, is 
then to resign ; and to grant a demit, which 
is the act of the Lodge, is to grant a certifi- 
cate that the resignation has been accepted. 
It is derived from the French reflective verbse 
demettre, which, according to the dictionary 
of the Academy, means " to withdraw from 
an office, to resign an employment." Thus it 
gives as an example, " II s'est demis de sa 
charge en faveur d'un tel," he resigned (de* 
mitted) his office in favor of such a one. 

The application for a demit is a matter 
of form, and there is no power in the Lodge 
to refuse it, if the applicant has paid all his 
dues and is free of all charges. It is 
true that a regulation of 1722 says that no 
number of brethren shall withdraw or sepa- 
rate themselves from the Lodge in which 
they were made, without a dispensation; 
yet I do not see how the law can be en- 
forced, for Masonry being a voluntary as- 
sociation, there is no power in any Lodge 
to insist on any brother continuing a con- 
nection with it which he desires to sever. 
See, on this subject, the author's Text Book 
of Masonic Jurisprudence, book iii., chap, 
iii., sect. vi. 

The usual object in applying for a demit 
is to enable the brother to join some other 
Lodge, into which he cannot be admitted 
without some evidence that he w r as in good 
standing in his former Lodge. This is in 
accordance with an old law found in the 
Regulations of 1663 in the following w r ords : 
" No person hereafter who shall be accepted 
a Freemason, shall be admitted into any 
Lodge or Assembly until he has brought a 
certificate of the time and place of his ac- 
ceptation from the Lodge that accepted him, 
unto the Master of that limit or division 
where such Lodge is kept." See the cor- 
rupt word Dimit. 

Denmark. The first Masonic Lodge 
in Denmark was opened in Copenhagen, by 
Baron G. O. Munich, on the 11th of No- 
vember, 1743, under a charter, as he claimed, 
from the Lodge of the Three Globes in 
Berlin. In the next year a new Lodge 
named Zorobabel was formed by members 
who separated from the former Lodge. Both 



DEPOSITE 



DEPUTY 



213 



of these bodies, however, appear to have 
been imperfect in their constitution. This 
imperfection was subsequently rectified. 
The first Lodge, having changed its name 
to St. Martin, received in 1749 a warrant 
from Lord Byron, who was then Grand 
Master of England. Lord Cranstoun had 
previously, in October, 1745, granted a 
warrant to the second Lodge. Preston says 
that Lord Byron issued a Provincial Patent 
for Denmark, in other words, established a 
Provincial Grand Lodge. Calcott says he 
appointed Count Denneskiold Laurwig 
Provincial Grand Master for Denmark and 
Norway. The Provincial Grand Lodge of 
Denmark must then have been established 
in 1749 ; but a writer in the London Free- 
mason's Quarterly Magazine for September, 
1853, places its date at 1745, and the Grand 
Lodge of Denmark is said in the recent 
calendars to have been organized in 1747. 
These dates are irreconcilable. The Grand 
Lodge of Denmark was actually founded 
in 1792. A Lodge had been established at 
Copenhagen, by the Grand Lodge of Scot- 
land, under the name of "Le petit Nombre ;" 
and in 1753 its Master was elevated by that 
body to the rank of a Provincial Grand 
Master. The vicinity of Denmark to Ger- 
many caused the introduction of many of 
the Eites which agitated the latter country. 
But the primitive Lodges worked in the 
York Eite. On January 6th,- 1855, King 
Christian VIII., who, when crowned Prince, 
had assumed the Protectorship of the 
Danish Lodges, and who was distinguished 
for his Masonic zeal, introduced the Eite 
of Zinnendorf according to the Swedish 
system, which was adopted as the national 
Rite of Denmark. 

Deposite. The deposite of the sub- 
stitute ark is celebrated in the degree of 
Select Master, and is supposed to have taken 
place in the last year of the building of 
Solomon's Temple, or 1000 B. c. This is 
therefore adopted as the date in Cryptic 
Masonry. , 

In the legendary history of Freemasonry 
as preserved in the Cryptic degrees, two 
deposites are spoken of; the deposite of the 
substitute Ark, and the deposite of the 
Word, both being referred to the same year 
and being different parts of one transac- 
tion. They have, therefore, sometimes 
been confounded. The deposite of the Ark 
was made by the three Grand Masters ; that 
of the Word by Hiram Abif alone. 

Deposite, Year of. See Anno De- 
positionis. 

Depth of the Lodge. This is said 
to be from the surface to the centre, and is 
the expression of an idea connected with the 
symbolism of the form of the Lodge as in- 
dicating the universality of Masonry. The 



oldest definition was that the depth ex- 
tended " to the centre of the earth," which, 
says Dr. Oliver, is the greatest extent that 
can be imagined. See Form of the Lodge. 

Deputation. The authority granted 
by the Grand Master to a brother to act 
as Provincial Grand Master was formerly 
called a deputation. Thus, in Anderson's 
Constitutions, (2d edition, 1738, p. 191,) it is 
said, " Lovel, Grand Master, granted a depu- 
tation to Sir Edward Matthews to be Pro- 
vincial Grand Master of Shropshire." It 
was also used in the sense in which dispensa- 
tion is now employed to denote the Grand 
Master's authority for opening a Lodge. 
In German Masonry, a deputation is a com- 
mittee of one Lodge appointed to visit and 
confer with some other Lodge. 

Depute Grand Master. Depute 
is a Scotticism used in the " Laws and Eegu- 
lations of the Grand Lodge of Scotland " to 
designate the officer known in England and 
America as Deputy Grand Master. 

Deputy. In French Masonry, the 
officers who represent a Lodge in the 
Grand Orient are called its deputies. The 
word is also used in another sense. When 
two Lodges are affiliated, that is, have 
adopted a compact of union, each appoints 
a deputy to represent it at the meetings 
of the other. He is also called garant 
d'amitie, and is entitled to a seat in the 
East. 

Deputy Grand Chapter. In the 
Constitution adopted in January, 1798, by 
the "Grand Eoyal Arch Chapter of the 
Northern States of America," which after- 
wards became the " General Grand Chap- 
ter," it was provided that Grand Bodies of 
the system should be established in the dif- 
ferent States, which should be known as 
"Deputy Grand Eoyal Arch Chapters." 
But in the succeeding year, on the adop- 
tion of a new Constitution, the title was 
changed to " State Grand Chapters." Mas- 
sachusetts, Ehode Island, and New York 
are the only States in which Deputy Grand 
Chapters were organized. 

Deputy Grand Master. The as- 
sistant and, in his absence, the representa- 
tive of the Grand Master. The office 
originated in the year 1721, when the Duke 
of Montagu was authorized by the Grand 
Lodge to appoint a Deputy. The object 
evidently was to relieve a nobleman, who 
was Grand Master, from troublesome de- 
tails of office. The Constitutions give a 
Deputy Grand Master no other preroga- 
tives than those which he claims in the 
Grand Master's right. He presides over 
the Craft in the absence of the Grand Mas- 
ter, and, on the death of that officer, suc- 
ceeds to his position until a new election. 
In England, and in a few States of Ameri- 



214 



DEPUTY 



DESAGULIERS 



ca, he is appointed by the Grand Master ; 
but the general usage in this country is to 
elect him. 

Deputy Lodge. In Germany, a 
Deputations-Loge, or Deputy Lodge, was 
formed by certain members of a Lodge who 
lived at a remote distance from it, and who 
met under the name and by the authority 
of the mother Lodge, through whom alone 
it was known to the Grand Lodge, or the 
other Lodges. Such bodies are not known 
in England or America, and are not now 
so common in Germany as formerly. 

Deputy Master. In England, when 
the Grand Master is also Master of a pri- 
vate Lodge, his functions are performed by 
an officer appointed by him, and called a 
Deputy Master, who exercises all the pre- 
rogatives and enjoys all the privileges of a 
regular Master. In Germany, the Master 
of every Lodge is assisted by a Deputy Mas-^ 
ter, who is either appointed by the Master, 
or elected by the members, and who exer- 
cises the powers of the Master in the ab- 
sence of that officer. 

Dermott, ^Laurence. He was at 
first the Grand Secretary, and afterwards 
the Deputy Grand Master, of that body of 
Masons who, in 1739, seceded from the 
Grand Lodge of England, and called them- 
selves " Ancient York Masons," stigmatiz- 
ing the regular Masons as "moderns." 
In 1756, Dermott published the Book of 
Constitutions of his Grand Lodge, under 
the title of " Ahiman Rezon ; or a help to 
all that are or would be Free and Accepted 
Masons, containing the quintessence of all 
that has been published on the subject of 
Freemasonry." This work passed through 
several editions, the last of which was 
edited, in 1813, by Thomas Harper, the 
Deputy Grand Master of the Ancient Ma- 
sons, under the title of " The Constitutions 
of Freemasonry, or Ahiman Rezon." 

Dermott was undoubtedly the moving 
and sustaining spirit of the great schism 
which, from the middle of the eighteenth 
to the beginning of the nineteenth century, 
divided the Masons of England; and his 
character has not been spared by the ad- 
herents of the constitutional Grand Lodge. 
Lawrie (Hist., p. 117,) says of him: "The 
unfairness with which he has stated the 
proceedings of the moderns, the bitterness 
with which he treats them, and the quackery 
and vainglory with which he displays his 
own pretensions to superior knowledge, de- 
serve to be reprobated by every class of 
Masons who are anxious for the purity of 
their Order and the preservation of that 
charity and mildness which ought to char- 
acterize all their proceedings." I am afraid 
that there is much truth in this estimate of 
Dermott's character. As a polemic, he was 



sarcastic, bitter, uncompromising, and not 
altogether sincere or veracious. But in intel- 
lectual attainments he was inferior to none 
of his adversaries, and in a philosophical 
appreciation of the character of the Ma- 
sonic institution he was in advance of the 
spirit of his age. Doubtless he dismem- 
bered the third degree, and to him we owe 
the establishment of English Royal Arch 
Masonry. He had the assistance of Ram- 
say, but he did not adopt Ramsay's Scottish 
degree. Royal Arch Masonry, as we now 
have it, came from the fertile brain and in- 
trepid heart of Dermott. It was finally 
adopted by his opponents in 1813, and it is 
hardly now a question that the change ef- 
fected by him in the organization of the 
York Rite in 1740 has been of evident ad- 
vantage to the service of Masonic sym- 
bolism. 

Derwentwater. Charles Radcliffe, 
titular Earl of Derwentwater, which title 
he assumed on the death of the unmarried 
son of his brother, James Radcliffe, Earl 
of Derwentwater, who was executed for 
rebellion in 1716, in London, was the first 
Grand Master of the Grand Lodge of 
France, to which office he was elected on 
the organization of the Grand Lodge in 
1725. Charles Radcliffe was arrested with 
his brother, Lord Derwentwater, in 1715, 
for having taken part in the rebellion of 
that year to restore the house of Stuart to 
the throne. Both were convicted of trea- 
son, and the Earl suffered death, but his 
brother Charles made his escape to France, 
and thence to Rome, where he received a 
trifling pension from the Pretender. After 
a residence of some years, he went to Paris, 
where, with the Chevalier Maskelyne, Mr. 
Heguetty, and some other Englishmen, he 
established a Lodge in the Rue des Bou- 
cheries, which was followed by the organi- 
zation of several others, and Radcliffe, who 
had taken the title of Earl of Derwent- 
water on the death of his youthful nephew, 
the son of the last Earl, was elected Grand 
Master. Leaving France for a time, in 
1733 he was succeeded in the Grand Mas- 
tership by Lord Harnouester. Radcliffe 
made many visits to England after that 
time in unsuccessful pursuit of a pardon. 
Finally, on the attempt of the young Pre- 
tender to excite a rebellion in 1745, he 
sailed from France to join him, and the 
vessel in which he had embarked having 
been captured by an English cruiser, he was 
carried to London and decapitated De- 
cember 8, 1746. 

Desaguliers, John Theophilus. 
Of those who were engaged in the revival 
of Freemasonry in the beginning of the 
eighteenth century, none performed a more 
important part than he to whom may be 



DESAGULIERS 



DESAGULIERS 



215 



well applied the epithet of the Father of 
Modern Speculative Masonry, and to whom, 
perhaps, more than any other person, is the 
present Grand Lodge of England indebted 
for its existence. A sketch of his life, 
drawn from the scanty materials to be found 
in Masonic records, and in the brief notices 
of a few of his contemporaries, cannot fail 
to be interesting to the student of Masonic 
history. 

The Kev. John Theophilus Desaguliers, 
LL. D., F. K. S., was born on the 12th of 
March, 1683, at Rochelle, in France. He 
was the son of a French Protestant cler- 
gyman ; and, his father having removed to 
England as a refugee on the revocation of 
the edict of Nantes, he was educated at 
Christ Church, Oxford,where he took lessons 
of the celebrated Keill in experimental phi- 
losophy. In 1713 he received the degree 
of Master of Arts, and in the same year 
succeeded Dr. Keill as a lecturer on ex- 
perimental philosophy at Hart Hall. In 
the year 1714 he removed to Westminster, 
where he continued his course of lectures, 
being the first one, it is said, who ever lec- 
tured upon physical science in the metrop- 
olis. At this time he attracted the notice 
and secured the friendship of Sir Isaac 
Newton. His reputation as a philosopher 
obtained for him a fellowship in the Royal 
Society. He was also about this time ad- 
mitted to clerical orders, and appointed by 
the Duke of Chandos his chaplain, who 
also presented him to the living of Whit- 
church. In 1718 he received from the Uni- 
versity of Oxford the degree of Doctor of 
Laws, and was presented by the Earl of 
Sunderland to a living in Norfolk, which 
he afterwards exchanged for one in Essex. 
He maintained, however, his residence in 
London, where he continued to deliver his 
lectures until his death. 

His contributions to science consist of a 
Treatise on the Construction of Chimneys, 
translated from the French, and published 
in 1716 ; A Course of Experimental Philoso- 
phy, in two volumes, 4to, published in 
1734 ; and in 1735 he edited an edition of 
Gregory's Elements of Catoptrics and Diop- 
trics. He also translated from the Latin 
Gravesandes' Mathematical Elements of 
Natural Philosophy. 

In the clerical profession he seems not to 
have been an ardent worker, and his theo- 
logical labors were confined to the publica- 
tion of a single sermon on repentance. He 
was in fact more distinguished as a scientist 
than as a clergyman, and Priestly calls him 
"an indefatigable experimental philoso- 
pher." 

It is, however, as a Mason that Dr. De- 
saguliers will most attract our attention. 
Soon after his arrival in London he was 



made a Mason in the Lodge meeting at 
Goose and Gridiron, in St. Paul's church- 
yard, which subsequently took the name of 
the " Lodge of Antiquity." " The peculiar 
principles of the Craft," says Dr. Oliver, 
"struck him as being eminently calculated 
to contribute to the benefit of the com- 
munity at large, if they could be redirected 
into the channel from which they had been 1 
diverted by the retirement of Sir Chris- 
topher Wren." It is said that he visited 
that veteran architect, and from his con- 
versations with him was induced to inau- 
gurate those measures which led in 1717 to 
the revival of Freemasonry in the south 
of England. The reputation of Desagu- 
liers as a man of science enabled him to se- 
cure the necessary assistance of older Ma- 
sons to carry the design of revival into 
effect, and, supported by the activity and 
zeal of many brethren, he succeeded in ob- 
taining a meeting of the four London Lodges 
in 1717 at the Apple-Tree Tavern, where 
the Grand Lodge was constituted in due 
form, and at a subsequent meeting, on St. 
John the Baptist's day, Antony Sayer was 
elected Grand Master. In 1719 Desaguliers 
was elevated to the throne of the Grand 
Lodge, succeeding George Payne, and being 
thus the third Grand Master after the 
revival. He paid much attention to the 
interests of the Fraternity, and so elevated 
the character of the Order, that the records 
of the Grand Lodge show that during his 
administration several of the older brethren 
who had hitherto neglected the Craft re- 
sumed their visits to the Lodges, and many 
noblemen were initiated into the Institu- 
tion. 

Dr. Desaguliers was peculiarly zealous in 
the investigation and collection of the old 
records of the society, and to him we are 
principally indebted for the preservation 
of the " Charges of a Freemason " and the 
preparation of the " General Regulations," 
which are found in the first edition of the 
Constitutions ; which, although attributed 
to Dr. Anderson, were undoubtedly com- 
piled under the supervision of Desaguliers. 
Anderson, we suppose, did the work, while 
Desaguliers furnished much of the ma- 
terial and the thought. One of the first con- 
troversial works in favor of Freemasonry, 
namely, A Detection of Dr. Plots' Account 
of the Freemasons, was also attributed to his 
pen ; but he is said to have repudiated the 
credit of its authorship, of which indeed 
the paper furnishes no internal evidence. 
In 1721 he delivered before the Grand 
Lodge what the records call " an eloquent 
oration about Masons and Masonry." It 
does not appear that it was ever published, 
at least no copy of it is extant, although 
Kloss puts the title at the head of his Cata- 



216 



DESAGULIERS 



DES 



logue of Masonic Orations. It is, indeed, 
the first Masonic address of which we have 
any notice, and would be highly interesting, 
because it would give us, in all probability, 
. as Kloss remarks, the views of the Masons 
of that day in reference to the design of the 
Institution. 

After his retirement from the office of 
Grand Master, in 1720, Desaguliers was 
three times appointed Deputy Grand Mas- 
ter : in 1723, by the Duke of Warton ; in 
N 1724, by the Earl of Dalkeith; in 1725, by 
Lord Paisly; and during this period of 
service he did many things for the benefit 
of the Craft ; among others, initiating that 
scheme of charity which was subsequently 
developed in what is now known in the 
Grand Lodge of England as the Fund of 
Benevolence. 

After this, Dr. Desaguliers passed over 
to the Continent, and resided for a few 
years in Holland. In 1731 he was at the 
Hague, and presided as Worshipful Master 
of a Lodge organized under a special dep- 
utation for the purpose of initiating and 
passing the Duke of Lorraine, who was 
subsequently Grand Duke of Tuscany, and 
then Emperor of Germany. The duke 
was, during the same year, made a Master 
Mason in England. 

On his return to England, Desaguliers 
was considered, from his position in Ma- 
sonry, as the most fitting person to confer 
the degrees on the Prince of Wales, who 
was accordingly entered, passed, and raised 
in an occasional Lodge, held on two occa- 
sions at Kew, over which Dr. Desaguliers 
presided as Master. 

Dr. Desaguliers was very attentive to his 
Masonic duties, and punctual in his attend- 
ance on the communications of the Grand 
Lodge. His last recorded appearance by 
name is on the 19th of March, 1741, but a 
few years before his death. 

Of Desagulier's Masonic and personal 
character, Dr. Oliver gives, from tradition, 
the following description : 

" There were many traits in his charac- 
ter that redound to his immortal praise. 
He was a grave man in private life, almost 
approaching to austerity ; but he could 
relax in the private recesses of a tiled 
Lodge, and in company with brothers and 
fellows, where the ties of social intercourse 
are not particularly stringent. He consid- 
ered the proceedings of the Lodge as strictly 
confidential ; and being persuaded that his 
brothers by initiation actually occupied the 
same position as brothers by blood, he was 
undisguisedly free and familiar in the mu- 
tual interchange of unrestrained courtesy. 
In the Lodge he was jocose and free- 
hearted, sang his song, and had no objec- 
tion to his share of the bottle, although 



one of the most learned and distinguished 
men of his day." 

In 1713, Desaguliers had married a 
daughter of William Pudsey, Esq., by 
whom he had two sons, — Alexander, who 
was a clergyman, and Thomas, who went 
into the army, and became a colonel of 
artillery and an equerry to George III. 

The latter days of Dr. Desaguliers are 
said to have been clouded with sorrow and 
poverty. De Feller, in the Biographic 
Universelh, says that he became insane, 
dressing sometimes as a harlequin, and 
sometimes as a clown, and that in one of 
these fits of insanity he died. And Caw- 
thorn, in a poem entitled The Vanity of 
Human Enjoyments, intimates, in the fol- 
lowing lines, that Desaguliers was in very 
necessitous circumstances at the time of 
his death : 

" How poor, neglected Desaguliers fell ! 
How he who taught two gracious kings to view 
All Boyle ennobled and all Bacon knew, 
Died in a cell, without a friend to save, 
Without a guinea, and without a grave." 

But the accounts of the French biogra- 
pher and the English poet are most prob- 
ably both apocryphal, or, at least, much 
exaggerated ; for Nichols, who knew him 
personally, and has given a fine portrait 
of him in the ninth volume of his Literary 
Anecdotes, says that he died on the 29th 
of February, 1744, at the Bedford Coffee 
House, and was buried in the Savoy. 

To few Masons of the present day, except 
to those who have made Freemasonry a 
subject of especial study, is the name of 
Desaguliers very familiar. But it is well 
they should know that to him, perhaps, 
more than to any other man, are we in- 
debted for the present existence of Free- 
masonry as a riving institution ; for when, 
in the beginning of the eighteenth century, 
Masonry had fallen into a state of deca- 
dence which threatened its extinction, it 
was Desaguliers who, by his energy and 
enthusiasm, infused a spirit of zeal into 
his contemporaries, which culminated in 
the revival of the year 1717 ; and it was 
his learning and social position that gave 
a standing to the Institution, which brought 
to its support noblemen and men of influ- 
ence, so that the insignificant assemblage 
of four London Lodges at the Apple-Tree 
Tavern has expanded into an association 
which now overshadows the entire civilized 
world. And the moving spirit of all this 
was John Theophilus Desaguliers. 

Des Etangs, Xicliolas Charles. 
A Masonic reformer, who was born at Alli- 
champs, in France, on the 7th of September, 
1766, and died at Paris on the 6th of May, 
1847. He was initiated, in 1797, into Ma- ' 



DESIGN 



DEUCHAR 



217 



sonry in the Lodge L'Heureuse Rencontre. 
He subsequently removed to Paris, where, 
in 1822, he became the Master of the Lodge 
of Trinosophs, which position he held for 
nine years. Thinking that the ceremonies 
of the Masonic system in France did not 
respond to the dignity of the Institution, 
but were gradually being diverted from its 
original design, he determined to com- 
mence a reform in the recognized dogmas, 
legends, and symbols, which he proposed to 
present in new forms more in accord with 
the manners of the present age. There 
was, therefore, very little of conservation 
in the system of Des Etangs. It was, how- 
ever, adopted for a time by many of the 
Parisian Lodges, and Des Etangs was 
loaded with honors. His Rite embraced 
five degrees, viz., 1, 2, 3, the Symbolic de- 
grees; 4, the Rose Croix rectified; 5, the 
Grand Elect Knight Kadosh. He gave to 
his system the title of " Masonry Restored 
to its True Principles," and fully developed 
it in his work entitled Veritable Lien des 
Peuples, which was first published in 1823. 
Des Etangs also published in 1825 a very 
able reply to the calumnies of the Abbe 
Barruel, .under the title of La Franc-Ma- 
gonnerie justifee de toute les calomnies repan- 
dues contre elks. In the system of Des 
Etangs, the Builder of the Temple is sup- 
posed to symbolize the Good -Genius of Hu- 
manity destroyed by Ignorance, Falsehood, 
and Ambition; and hence the third degree 
is supposed to typify the battle between lib- 
erty and despotism. In the same spirit, the 
justness of destroying impious kings is con- 
sidered the true dogma of the Rose Croix. 
In fact, the tumults of the French revolution, 
in which Des Etangs took no inconsider- 
able share, had infected his spirit with a 
political temperament, which unfortunately 
appears too prominently in many portions 
of his Masonic system. Notwithstanding 
that he incorporated two of the high de- 
grees into his Kite, Des Etangs considered 
the three Symbolic degrees as the only legi- 
timate Masonry, and says that all other 
degrees have been instituted by various 
associations and among different peoples 
on occasions when it was desired to re- 
venge a death, to re-establish a prince, or 
to give success to a sect. 

Design of Freemasonry. It is 
neither charity nor almsgiving, nor the cul- 
tivation of the social sentiment ; for both 
of these are merely incidental to its organ- 
ization ; but it is the search after truth, 
and that truth is the unity of God and the 
immortality of the soul. The various de- 
grees or grades of initiation represent the 
various stages through which the human 
mind passes, and the many difficulties 
which men, individually or collectively, 
2C 



must encounter in their progress from igno- 
rance to the acquisition of this truth. 
Destruction of the Temple. The 

Temple of King Solomon was destroyed 
by Nebuchadnezzar, King of the Chaldees, 
during the reign of Zedekiah, A. M. 3416, 
B. c. 588, and just four hundred and sixteen 
years after its dedication. Although the 
city was destroyed and the Temple burnt, 
the Masonic legends state that the deep 
foundations of the latter were not affected. 
Nebuchadnezzar caused the city of Jerusa- 
lem to be levelled to the ground, the royal 
palace to be burned, the Temple to be pil- 
laged as well as destroyed, and the inhabi- 
tants to be carried captive to Babylon. 
These events are symbolically detailed in 
the Royal Arch, and, in allusion to them, 
the passage of the Book of Chronicles which 
records them is appropriately read during 
the ceremonies of this part of the degree. 

Detached Degrees. Side or hono- 
rary degrees outside of the regular succes- 
sion of degrees of a Rite, and which, being 
conferred without the authority of a su- 
preme controlling body, are said to be to 
the side of or detached from the regular 
regime. The word detached is peculiar to 
the Ancient and Accepted Scottish Rite. 
Thus, in the circular of the Southern Su- 
preme Council, October 10, 1802, is the fol- 
lowing: "Besides those degrees which are 
in regular succession, most of the Inspec- 
tors are in possession of a number of de- 
tached degrees, given in different parts of 
the world, and which they generally com- 
municate, free of expense, to those breth- 
ren who are high enough to understand 
them." 

Deuehar Charters. Warrants some 
of which are still in existence in Scotland, 
and which are used to authorize the work- 
ing of the Knights Templars degree by 
certain Encampments in that country. 
They were designated "Deuehar Charters," 
on account of Alexander Deuehar, an en- 
graver and heraldic writer, having been 
the chief promoter of the Grand Conclave 
and its first Grand Master. To his exer- 
tions, also, the Supreme Grand Royal Arch 
Chapter of Scotland may be said to have 
owed its origin. He appears to have be- 
come acquainted with Knight Templarism 
early in the present century through breth- 
ren who had been dubbed under a warrant 
emanating from Dublin, and which was 
held by Fratres serving in the Shropshire 
Militia. This corps was quartered in Edin- 
burgh in 1798; and in all probability it 
was through the instrumentality of its 
members that the first Grand Assembly 
of Knights Templars was first set up in 
Edinburgh. Subsequently, this gave place 
to the Grrand Assembly of High Knights 



218 



DEUS 



DEVICE 



Templars in Edinburgh, working under a 
charter, No. 31, of the Early Grand En- 
campment of Ireland, of which in 1807 
Deuchar was Grand Master. The Deuchar 
Charters authorized Encampments to install 
"Knights Templars and Knights of St. 
John of Jerusalem," — one condition on 
i which these warrants were held being 
" that no communion or intercourse shall 
be maintained with any Chapter or En- 
campment, or body assuming that name, 
holding meetings of Knights Templars 
under a Master Mason's Charter." In 
1837 the most of these warrants were for- 
feited,, and the Encampments erased from 
the roll of the Grand Conclave, on account 
of not making the required returns. 

Dens Meumque Jus. God and 
my right. The motto of the thirty-third 
degree of the Ancient and Accepted Scot- 
tish Eite, and hence adopted as that also 
of the Supreme Council of the Eite. *It is 
a Latin translation of the motto of the 
royal arms of England, which is "Dieu 
et mon droit," and concerning which we 
have the following tradition. Eichard Coeur 
de Leon, besieging Gisors, in Normandy, in 
1198, gave, as a parole, " Dieu et mon droit," 
because Philip Augustus, king of France, 
had, without right, taken that city, which 
then belonged to England. Eichard, hav- 
ing been victorious with that righteous 
parole, hence adopted it as his motto ; and 
it was afterwards marshalled in the arms 
of England. 

Development. The ancients often 
wrote their books on parchment, which 
were made up into a roll, hence called a vol- 
ume, from volvere, " to roll up." Thus, he 
who read the book commenced by unrolling 
it, a custom still practised by the Jews in 
reading their Sacred Law, and it was not 
until the whole volume was unrolled and read 
that he became the master of its contents. 
Now, in the Latin language, to unfold or to 
unroll was devolvere, whence we get our 
English word to develop. The figurative 
signification thus elicited from etymology 
may be well applied to the idea of the de- 
velopment of Masonry. The system of 
Speculative Masonry is a volume closely 
folded from unlawful eyes, and he who 
would understand its true intent and mean- 
ing must follow the old proverb, and " com- 
mence at the beginning." There is no 
royal road of arriving at this knowledge. 
It can be attained only by laborious re- 
search. The student must begin as an Ap- 
prentice, by studying the rudiments that 
are unfolded on its first page. Then as a 
Fellow Craft still more of the precious 
writing is unrolled, and he acquires new 
ideas. As a Master he continues the oper- 
ation, and possesses himself of additional 



material for thought. But it is not until 
the entire volume lies unrolled before him, 
in the highest degree, and the whole specu- 
lative system of its philosophy is lying out- 
spread before him, that he can pretend to 
claim a thorough comprehension of its 
plan. It is then only that he has solved 
the problem, and can exclaim, "the end 
has crowned the work." The Mason who 
looks only on the ornamental covering of 
the roll knows nothing of its contents. 
Masonry is a scheme of development ; and 
he who has learned nothing of its design, 
and who is daily adding nothing to his 
stock of Masonic ideas, is simply one who 
is not unrolling the parchment. It is a 
custom of the Jews on their Sabbath, in the 
synagogue, that a member should pay for the 
privilege of unrolling the Sacred Law. So, 
too, the Mason, who would uphold the law 
of his Institution, must pay for the privi- 
lege, not in base coin, but in labor and re- 
search, studying its principles, searching 
out its design, and imbibing all of its sym- 
bolism ; and the payment thus made will 
purchase a rich jewel. 

Device. A term in heraldry signify- 
ing any emblem used to represent a family, 
person, nation, or society, and to distin- 
guish such from any other. The device is 
usually accompanied with a suitable motto 
applied in a figurative sense, and its essence 
consists in a metaphorical similitude be- 
tween the thing representing and that rep- 
resented. Thus, the device of a lion repre- 
sents the courage of the person bearing it. 
The oak is the device of strength; the 
palm, of victory ; the sword, of honor ; and 
the eagle, of sovereign power. The several 
sections of the Masonic sodality are dis- 
tinguished by appropriate devices. 

1. Ancient Craft Masonry. Besides the 
arms of Speculative Masonry, which are de- 
scribed in this work under the appropriate 
head, the most common device is a square 
and compass. 

2. Royal Arch Masonry. The device is 
a triple tau within a triangle. 

3. Knight Templarism. The ancient 
device, which was borne on the seals and 
banners of the primitive Order, was two 
knights riding on one horse, in allusion to 
the vow of poverty taken by the founders. 
The modern device of Masonic Templarism 
is a cross pattee. 

4. Scottish Eite Masonry. The device is 
a double-headed eagle crowned, holding in his 
claws a sword. 

5. Royal and Select Masters. The device 
is a troivel suspended within a triangle, in 
which the allusion is to the tetragrammaton 
symbolized by the triangle or delta, and 
the workmen at the first Temple symbolized 
by the trowel. 



DEVOIR 



DIMIT 



219 



6. Rose Croix Masonry. The device is a 
cross charged with a rose ; at its foot an eagle 
and a pelican. 

7. Knight of the Sun. This old degree of 
philosophical Masonry has for its device 
rays of light issuing from a triangle inscribed 
withina circle of efar&/im,which "teaches us," 
says Oliver, " that when man was enlight- 
ened by the Deity with reason, he became 
enabled to penetrate the darkness and ob- 
scurity which ignorance and superstition 
have spread abroad to allure men to their 
destruction." 

Each of these devices is accoupanied by 
a motto which properly forms a part of it. 
These mottoes will be found under the 
head of Motto. ■ 

The Italian heralds have paid peculiar 
attention to the subject of devices, and have 
established certain laws for their construc- 
tion, which are generally recognized in 
other countries. These laws are, 1. That 
there be nothing extravagant or monstrous 
in the figures. 2. That figures be never 
joined together which have no relation or 
affinity with one another. 3. That the 
human body should never be used. 4. That 
the figures should be few in number, and 5, 
That the motto should refer to the device, 
and express with it a common idea. Ac- 
cording to P. Bouhours, the figure or em- 
blem was called the body, and the motto 
the soul of the device. 

Devoir. The gilds or separate com- 
munities in the system of French compag- 
nonage are called devoirs. See Compag- 
nonage. 

Devoir of a Knight. The original 
meaning of devoir is duty; and hence, in' 
the language of chivalry, a knight's devoir 
comprehended the performance of all those 
duties to which he was obligated by the 
laws of knighthood and the vows taken at 
his creation. These were the defence of 
widows and orphans, the maintenance of 
justice, and the protection of the poor and 
weak against the oppressions of the strong 
and great. Thus, in one of Beaumont and 
Fletcher's plays, the knight says to the 
lady : 

" Madame, if any service or devoir 
Of a poor errant knight may right your wrongs, 
Command it; I am prest to give you succor, 
For to that holy end I bear my armor." 
Knight of the Burning Pestle. Act II., Scene 1. 

The devoir of a Knight Templar was 
originally to protect pilgrims on their visit 
to the Holy Land, and to defend the holy 
places. The devoir of a modern Knight 
Templar is to defend innocent virgins, des- 
titute widows, helpless orphans, and the 
Christian religion. 

Devotions. The prayers in a Com- 



mandery of Knights Templars are techni- 
cally called the devotions of the knights. 

Dialectics. That branch of logic 
which teaches the rules and modes of rea- 
soning. Dialecticke and dialecticus are used 
as corruptions of the Latin dialectica in 
some of the old manuscript Constitutions, 
instead of logic, in the enumeration of the 
seven liberal arts and sciences. 

Diamond. A precious stone ; in He- 
brew, D^Hl. It was the third stone in the 
second row of the high priest's breastplate, 
according to the enumeration of Aben Ezra, 
and corresponded to the tribe of Zebulun. 
But it is doubtful whether the diamond 
was known in the time of Moses ; and if it 
was, its great value and its insusceptibility 
to the impression of a graving-tool would 
have rendered it totally unfit as a stone in 
the breastplate. The Vulgate more prop- 
erly gives the jasper. 

Dieseal. A term used by the Druids 
to designate the circumambulation around 
the sacred cairns, and is derived from two 
words signifying " on the right of the sun," 
because the circumambulation was always 
in imitation of the course of the sun, with 
the right hand next to the cairn or altar. 
See Circumambulation. 

Dieu et nion Droit. See Deus Me- 
unique Jus. 

Dien le Veut. God wills it. The 
war-cry of the old Crusaders, and hence 
adopted as a motto in the degrees of Tem- 
plarism. 

Dignitaries. The Master, the War- 
dens, the Orator, and the Secretary in a 
French Lodge are called dignitaries. The 
corresponding officers in the Grand Orient 
are called Grand Dignitaries. In English 
and American Masonic language the term 
is usually restricted to high officers of the 
Grand Lodge. 

Dimit. A modern, American, and 
wholly indefensible corruption of the tech- 
nical word Demit. As the use of this cor- 
rupt form is beginning to be very prevalent 
among American Masonic writers, it is 
proper that we should inquire which is the 
correct word, Demit or Dimit. 

For almost a century and a half the 
Masonic world has been content, in its 
technical language, to use the word demit. 
But within a few years, a few admirers of 
neologisms — men who are always ready to 
believe that what is old cannot be good, 
and that new fashions are always the best 
— have sought to make a change in the 
well-established word, and, by altering the 
e in the first syllable into an i, they make 
another word dimit, which they assert is 
the right one. It is simply a question of 
orthography, and must be settled first by 
reference to usage, and then to etymology, 



220 



DIMIT 



DIMIT 



to discover which of the words sustains, by 
its derivation, the true meaning which is 
intended to be conveyed. 

It is proper, however, to premise that 
although in the seventeenth century Sir 
Thomas Browne used the word demit as a 
verb, meaning " to depress," and Bishop 
Hall used dimit as signifying to send away, 
yet both words are omitted by all the early 
lexicographers. Neither of them is to be 
found in Phillips, in 1706, nor in Blunt, in 
1707, nor in Bailey, in 1732. Johnson and 
Sheridan, of a still later date, have in- 
serted in their dictionaries demit, but not 
dimit; but Walker, Richardson, and Web- 
ster give both words, but only as verbs. 
The verb to demit or to dimit may be found, 
but never the noun a demit or a dimit. As 
a noun substantive, this word, however it 
may be spelled, is unknown to the general 
language, and is strictly a technical expres- 
sion peculiar to Freemasonry. 

As a Masonic technicality we must then 
discuss it. And, first, as to its meaning. 

Dr. Oliver, who omits dimit in his Dic- 
tionary of Symbolical Masonry, defines demit 
thus : "A Mason is said to demit from the 
Order when he withdraws from all connec- 
tion with it." It will be seen that he 
speaks of it here only as a verb, and makes 
no reference to its use as a noun. 

Macoy, in his Oyclopcedia, omits demit, 
but defines dimit thus : " From the Latin 
dimitto, to permit to go. The act of with- 
drawing from membership." To say noth- 
ing of the incorrectness of this definition, to 
which reference will hereafter be made, 
there is in it a violation of the principles 
of language which is worthy of note. No 
rule is better settled than that which makes 
the verb and the noun derived from it have 
the same relative signification. Thus, " to 
discharge" means "to dismiss;" "a dis- 
charge " means " a dismission ; " " to ap- 
prove " means " to express liking ; " " an 
approval " means "an expression of liking;" 
" to remit " means " to relax ; " "a remis- 
sion " means " a relaxation," and so with a 
thousand other instances. Now, according 
to this rule, if " to demit " means " to per- 
mit to go," then " a dimit " should mean 
" a permission to go." The withdrawal is 
something subsequent and consequent, but 
it may never take place. According to 
Macoy's definition of the verb, the grant- 
ing of " a dimit " does not necessarily lead 
to the conclusion that the Mason who re- 
ceived it has left the Lodge. He has only 
been permitted to do so. This is contrary 
to the universally accepted definition of 
the word. Accordingly, when he comes to 
define the word as a noun, he gives it the 
true meaning, which, however, does not 
agree with his previous definition as a verb. 



In instituting the inquiry which of these 
two words is the true one, we must first 
look to the general usage of Masonic writ- 
ers ; for, after all, the rule of Horace holds 
good, that in the use of words we must be 
governed by custom or usage, 

" whose arbitrary sway 

Words and the forms of language must obey." 

If we shall find that the universal usage 
of Masonic writers until a very recent date 
has been to employ the form demit, then 
we are bound to believe that it is the cor- 
rect form, notwithstanding a few writers 
have very recently sought to intrude the 
form dimit upon us. 

Now, how stands the case? The first 
time that we find the word demit used is 
in the second edition of Anderson's Consti- 
tutions, Anno 1732, p. 153. There it is said 
that on the 25th of November, 1723, " it 
was agreed that if a Master of a particular 
Lodge is deposed, or demits, the Senior 
Warden shall forthwith fill the Master's 
Chair." 

The word continued in use as a technical 
word in the Masonry of England for many 
years. In the editions of the Constitutions 
published in 1756, p. 310, the passage just 
quoted is again recited, and the word demit 
is again employed in the fourth edition of 
the Constitutions published in 1769, p. 358. 

In the second edition of Dermott's 
"Ahiman Rezon," published in 1764, (I 
have not the first,) p. 52, and in the third 
edition, published in 1778, p. 58, the word 
demit is employed. Oliver, it will be seen, 
uses it in his Dictionary, published in 1853. 
But the word seems to have become obso- 
lete in England, and to resign is now con- 
stantly used by English Masonic writers in 
the place of to demit. 

In America, however, the word has been 
and continues to be in universal use, and 
has always been spelled, until very recently, 
demit. 

Thus we find it used by Taunehill, Man- 
ual, 1845, p. 59 ; Morris, Code of Masonic 
Law, 1856, p. 289 ; by Hubbard, in 1851 ; 
by Chase, Digest, 1859, p. 104 ; by Mitch- 
ell, Masonic History, vol. ii., pp. 556, 592, 
and by all the Grand Lodges whose pro- 
ceedings I have examined up to the year 
1860, and probably beyond that date. 

On the contrary, the word dimit is of 
very recent origin, and has been used only 
within a few years. Usage, therefore, both 
English and American, is clearly in favor 
of demit, and dimit must be considered as 
an interloper, and ought to be consigned 
to the tomb of the Capulets. 

And now we are to inquire whether this 
usage is sustained by the principles of ety- 



DIMIT 



DIMIT 



221 



mology. First, let us obtain a correct defi- 
nition of the word. 

To demit, in Masonic language, means 
simply to resign. The Mason who demits 
from his Lodge resigns from it. The word 
is used in the exact sense, for instance, in 
the Constitution of the Grand Lodge of 
Wisconsin, where it is said: "No brother 
shall be allowed to demit from any Lodge 
unless for the purpose of uniting with some 
other." That is to say : " No brother shall 
be allowed to resign from any Lodge." 

Now what are the respective meanings 
of demit and dimit in ordinary language ? 

There the words are found to be entirely 
different in signification. 

To demit is derived first from the Latin 
demittere through the French demettre. In 
Latin the prefixed particle de has the 
weight of down; added to the verb mittere, 
to send, it signifies to let down from an 
elevated position to a lower. Thus, Caesar 
used it in this very sense, when, in describ- 
ing the storming of Avaricum, (Bel. Gal., 
vii. 28,) he says that the Eoman soldiers 
did not let themselves down, that is, de- 
scend from the top of the wall to the level 
ground. The French, looking to this ref- 
erence to a descent from a higher to a 
lower position, made their verb se demettre, 
used in a reflective sense, signify to give up 
a post, office, or occupation, that is to say, 
to resign it. And thence the English use 
of the word is reducible, which makes to 
demit signify to resign. We have another 
word in our language also derived from de- 
mettre, and in which the same idea of resig- 
nation is apparent. It is the word demise, 
which was originally confined to express 
a royal death. The old maxim was that 
" the king never dies." So, instead of say- 
ing "the death of the king," they said 
" the demise of the king," thereby meaning 
his resignation of the crown to his succes- 
sor. The word is now applied more gene- 
rally, and we speak of the demise of Mr. 
Pitt, or any other person. 

To dimit is derived from the Latin dimit- 
tere. The prefixed particle di or dis has 
the effect of off from, and hence dimittere 
means to send away. Thus, Terence uses it 
to express the meaning of dismissing or 
sending away an army. 

Both words are now obsolete in the Eng- 
lish language. They were formerly used, 
but in the different senses already indicated. 

Thus, Hollinshed employs demit to signi- 
fy a surrender, yielding up or resignation 
of a franchise. 

Bishop Hall uses dimit to signify a send- 
ing away of a servant by his master. 

Demit, as a noun, is not known in good 
English ; the correlative nouns of the verbs 
to demit and to dimit are demission and di- 



mission. " A demit " is altogether a Ma- 
sonic technicality, and is, moreover, an 
Americanism of very recent usage. 

It is then evident that to demit is the 
proper word, and that to use to dimit is to 
speak and write incorrectly. When a Ma- 
son "demits from a Lodge," we mean that 
he " resigns from a Lodge," because to demit 
means to resign. But what does any one 
mean when he says that a Mason " dimits 
from a Lodge " ? To dimit means, as we 
have seen, to send away, therefore " he di- 
mits from the Lodge " is equivalent to say- 
ing " he sends away from the Lodge," which 
of course is not only bad English, but sheer 
nonsense. If dimit is to be used at all, as 
it is an active, transitive verb, it must be 
used only in that form, and we must either 
say that " a Lodge dimits a Mason," or that 
"a Mason is dimitted by his Lodge." 

I think that I have discovered the way 
in which this blunder first arose. Robert 
Morris, in his Code of Masonic Law, p. 289, 
has the following passage : 

"A ' demit/ technically considered, is 
the act of withdrawing, and applies to the 
Lodge and not to the individual. A Mason 
cannot demit, in the strict sense, but the 
Lodge may demit (dismiss) him." 

It is astonishing how the author of this 
passage could have crowded into so brief a 
space so many violations of grammar, law, 
and common sense. First, to demit means 
to withdraw, 'and then this withdrawal is 
made the act of the Lodge and not of the 
individual, as if the Lodge withdrew the 
member instead of the member withdraw- 
ing himself. And immediately afterwards, 
seeing the absurdity of this doctrine, and to 
make the demission the act of the Lodge, 
he changes the] signification of the word, 
and makes to demit mean to dismiss. Cer- 
tainly it is impossible to discuss the law of 
Masonic demission when such contrary 
meanings are given to the word in one and 
the same paragraph. 

But certain wiseacres, belonging prob- 
ably to that class who believe that there is 
always improvement in change, seizing 
upon this latter definition of Morris, that to 
demit meant to dismiss, and seeing that this 
was a meaning which the word never had, 
and, from its derivation from demittere, 
never could have, changed the word from 
demit to dimit, which really does have the 
meaning of sending away or dismissing. 
But as the Masonic act of demission does 
not mean a dismissal from the Lodge, be- 
cause that would be an expulsion, but 
simply a resignation, the word dimit cannot 
properly be applied to the act. 

A Mason demits from the Lodge ; he re- 
signs. He takes out his demit, (a strictly 
technical expression and altogether con- 



222 



DIOCESAN 



DIONYSIAN 



fined to this country;) he asks for and re- 
ceives an acceptance of his resignation. 

Diocesan. The fifth degree of Bahrdt's 
German Union. 

Dionysian Architects. The priests 
of Bacchus, or, as the Greeks called him, 
Dionysus, having devoted themselves to 
architectural pursuits, established about 
1000 years before the Christian era a so- 
ciety or fraternity of builders in Asia 
Minor, which is styled by the ancient 
writers the Fraternity of Dionysian Archi- 
tects, and to this society was exclusively 
confined the privilege of erecting temples 
and other public buildings. 

The members of the Fraternity of Diony- 
sian Architects were linked together by the 
secret ties of the Dionysian mysteries, into 
which they had all been initiated. Thus 
constituted, the Fraternity was distinguished 
by many peculiarities that strikingly as- 
similate it to our Order. In the exercise 
of charity, the "more opulent were sa- 
credly bound to provide for the exigencies 
of the poorer brethren." For the facilities 
of labor and government, they were divided 
into communities called cwoiniai, each of 
which was governed by a Master and War- 
dens. They held a general assembly or 
grand festival once a year, which was sol- 
emnized with great pomp and splendor. 
They employed in their ceremonial observ- 
ances many of the implements which are 
still to be found among Freemasons, and 
used, like them, a universal language, by 
which one brother could distinguish another 
in the dark as well as in the light, and 
which served to unite the members scat- 
tered over India, Persia, and Syria, into 
one common brotherhood. The existence 
of this order in Tyre, at the time of the 
building of the Temple, is universally ad- 
mitted; and Hiram, the widow's son, to 
whom Solomon intrusted the superintend- 
ence of the workmen, as an inhabitant of 
Tyre, and as a skilful architect and cunning 
and curious workman, was, very probably, 
one of its members. Hence, we may legi- 
timately suppose that the Dionysians were 
sent by Hiram, king of Tyre, to assist 
King Solomon in the construction of the 
house he was about to dedicate to Jehovah, 
and that they communicated to their Jew- 
ish fellow-laborers a knowledge of the ad- 
vantages of their Fraternity, and invited 
them to a participation in its mysteries and 
privileges. In this union, however, the 
apocryphal legend of the Dionysians would 
naturally give way to the true legend of 
the Masons, which was unhappily fur- 
nished by a melancholy incident that oc- 
curred at the time. The latter part of this 
statement is, it is admitted, a mere specula- 
tion, but one that has met the approval of 



Lawrie, Oliver, and our best writers; and 
although this connection between the 
Dionysian Architects and the builders of 
King Solomon may not be supported by 
documentary evidence, the traditionary 
theory is at least plausible, and offers noth- 
ing which is either absurd or impossible. 
If accepted, it supplies the necessary link 
which connects the Pagan with the Jewish 
mysteries. 

The history of this association subse- 
quently to the Solomonic era has been de- 
tailed by Masonic writers, who have derived 
their information sometimes from conjec- 
tural and sometimes from historical au- 
thority. About 300 years b. c, they were 
incorporated by the kings of Pergamos at 
Teos, which was assigned to them as a settle- 
ment, and where they continued for centu- 
ries as an exclusive society engaged in the 
erection of works of art and the celebra- 
tion of their mysteries. Notwithstanding 
the edict of the Emperor Theodosius which 
abolished all mystical associations, they 
are said to have continued their existence 
down to the time of the Crusades, and 
during the constant communication which 
was kept up between the two continents 
passed over from Asia to Europe, where 
they became known as the "Travelling 
Freemasons " of the Middle Ages, into 
whose future history they thus became 
merged. 

Dionysian Mysteries. These mys- 
teries were celebrated throughout Greece 
and Asia Minor, but principally at Athens, 
where the years were numbered by them. 
They were instituted in honor of Bacchus, 
or, as the Greeks called him, Dionysus, and 
were introduced into Greece from Egypt. 
In these mysteries, the murder of Dionysus 
by the Titans was commemorated, in which 
legend he is evidently identified with the 
Egyptian Osiris, who was slain by his bro- 
ther Typhon. The aspirant, in the cere- 
monies through which he passed, repre- 
sented the murder of the god and his 
restoration to life, which, says the Baron de 
Sacy, (Notes on Sainte- Croix, ii. 86,) were 
the subject of allegorical explanations alto- 
gether analogous to those which were given 
to the rape of Proserpine and the murder 
of Osiris. 

The commencement of the mysteries was 
signalized by the consecration of an egg, in 
allusion to the mundane egg from which 
all things were supposed to have sprung. 
The candidate having been first purified by 
water, and crowned with a myrtle branch, 
was introduced into the vestibule, and 
there clothed in the sacred habiliments. 
He was then delivered to the conductor, 
who, after the mystic warning, eme, ekcis, 
eare pefaloi, "Depart hence, all ye pro- 



DIONYSIAN 



DISCALCEATION 



223 



fane ! " exhorted the candidate to exert all 
his fortitude and courage in the dangers 
and trials through which he was about to 
pass. He was then led through a series of 
dark caverns, a part of the ceremonies 
which Stobaeus calls " a rude and fearful 
march through night and darkness." Dur- 
ing this passage he was terrified by the 
howling of wild beasts, and other fearful 
noises; artificial thunder reverberated 
through the subterranean apartments, and 
transient flashes of lightning revealed mon- 
strous apparitions to his sight. In this 
state of darkness and terror he was kept 
for three days and nights, after which he 
commenced the aphanism or mystical death 
of Bacchus. He was now placed on the 
pastos or couch, that is, he was confined in 
a solitary cell, where he could reflect seri- 
ously on the nature of the undertaking in 
which he was engaged. During this time, 
he was alarmed with the sudden crash of 
waters, which was intended to represent 
the deluge. Typhon, searching for Osiris, 
or Dionysus, for they are here identical, dis- 
covered the ark in which he had been se- 
creted, and, tearing it violently asunder, 
scattered the limbs of his victim upon the 
waters. The aspirant now heard the la- 
mentations which were instituted for the 
death of the god. Then commenced the 
search of Rhea for the remains of Diony- 
sus. The apartments were filled with 
shrieks and groans ; the initiated mingled 
with their howlings of despair the frantic 
dances of the Corybantes ; everything was 
a scene of distraction, until, at a signal 
from the hierophant, the whole drama 
changed ; — the mourning was turned to joy ; 
the mangled body was found ; and the as- 
pirant was released from his confinement, 
amid the shouts of ~Evp7jmuev, ~Evyx aL P°l 1£v , 
" We have found it; let us rejoice together." 
The candidate was now made to descend 
into the infernal regions, where he beheld 
the torments of the wicked and the re- 
wards of the virtuous. It was now that he 
received the lecture explanatory of the 
Rites, and was invested with the tokens 
which served the initiated as a means of 
recognition. He then underwent a lustra- 
tion, after which he was introduced into 
the holy place, where he received the name 
of epopt, and was fully instructed in the 
doctrine of the mysteries, which consisted 
in a belief in the existence of one God and 
a future state of rewards and punishments. 
These doctrines were inculcated by a va- 
riety of significant symbols. After the 
performance of these ceremonies, the aspi- 
rant was dismissed, and the Rites concluded 
with the pronunciation of the mystic words, 
Knox Ompax. Sainte-Croix (Myst. du Pag., 
ii. 90,) says that the murder of Dionysus 



by the Titans was only an allegory of the 
physical revolutions of the world ; but these 
were in part, in the ancient initiations, sig- 
nificant of the changes of life and death 
and resurrection. 

Dionysus. The Greek name of Bac- 
chus. See Dionysian Mysteries. 

Diploma. Literally means something 
folded. From the Greek, diiz'Aorj. The word 
is applied in Masonry to the certificates 
granted by Lodges, Chapters, and Com- 
manderies to their members, which should 
always be written on parchment. The more 
usual word, however, is Certificate, which see. 
In the Scottish Rite they are called Patents. 

Director of Ceremonies, 
Grand. An officer in the Grand Lodge 
of England, who has the care of the rega- 
lia, clothing, insignia, and jewels belong- 
ing to the Grand Lodge. His jewel is two 
batons crossed in saltire. 

Directory. In German Lodges, the 
Master and other officers constitute a coun- 
cil of management, under the name of Di- 
rectorium or Directory. 

Directory, Roman Helvetic. 
The name assumed in 1739 by the Su- 
preme Masonic authority at Lausanne, in 
Switzerland. See Switzerland. 

Discalceation, Rite of. The cere- 
mony of taking off the shoes, as a token of 
respect, whenever we are on or about to 
approach holy ground. It is referred to in 
Exodus iii. 5, where the angel of the 
Lord, at the burning bush, exclaims to 
Moses: "Draw not nigh hither; put off 
thy shoes from off thy feet, for the place 
whereon thou standest is holy ground." It 
is again mentioned in Joshua v. 15, in the 
following words : " And the captain of the 
Lord's host said unto Joshua, Loose thy 
shoe from off thy foot ; for the place whereon 
thou standest is holy." And lastly, it is al- 
luded to in the injunction given in Ecclesi- 
astes v. 1 : " Keep thy foot when thou goest 
to the house of God." 

The Rite, in fact, always was, and still is, 
used among the Jews and other Oriental 
nations when entering their temples and 
other sacred edifices. It does not seem to 
have been derived from the command given 
to Moses ; but rather to have existed as a 
religious custom from time immemorial, 
and to have been borrowed, as Mede sup- 
poses, by the Gentiles, through tradition, 
from the patriarchs. 

The direction of Pythagoras to his dis- 
ciples was in these words : Awtv66?jto^ 6ve 
ml TrpbcTKvvei — that is, " Offer sacrifice and 
worship with thy shoes off." 

Justin Martyr says that those who came 
to worship in the sanctuaries and temples 
of the Gentiles were commanded by their 
priests to put off their shoes. 



224 



DISCIPLINA 



DISCIPLINE 



Drusius, in his Notes on the Booh of 
Joshua, says that among most of the East- 
ern nations it was a pious duty to tread the 
pavement of the temple with unshod feet. 

Maimonides, the great expounder of the 
Jewish law, asserts [Beth Habbechirah, c. 
vii.,) that "it was not lawful for a man to 
come into the mountain of God's house 
with his shoes on his feet, or with his staff, 
or in his working garments, or with dust on 
his feet." 

Rabbi Solomon, commenting on the com- 
mand in Leviticus xix. 30, " Ye shall rev- 
erence my sanctuary," makes the same re- 
mark in relation to this custom. On this 
subject, Oliver (Hist. Landm., ii. 481,) ob- 
serves : " Now the act of going with naked 
feet was always considered a token of hu- 
mility and reverence ; and the priests, in 
temple worship, always officiated with feet 
uncovered, although it was frequently in- 
jurious to their health." 

Mede quotes Zago Zaba, an Ethiopian 
bishop, who was ambassador from David, 
king of Abyssinia, to John III., of Portu- 
gal, as saying : " We are not permitted to 
enter the church except barefooted." 

The Mohammedans, when about to per- 
form their devotions, always leave their 
slippers at the door of the mosque. The 
Druids practised the same custom when- 
ever they celebrated their sacred rites ; and 
the ancient Peruvians are said always to 
have left their shoes at the porch when 
they entered the magnificent temple con- 
secrated to the worship of the sun. 

Adam Clarke (Comm. on Exod.) thinks 
that the custom of worshipping the Deity 
barefooted, was so general among all na- 
tions of antiquity, that he assigns it as one 
of his thirteen proofs that the whole hu- 
man race have been derived from one 
family. 

Finally, Bishop Patrick, speaking of the 
origin of this Rite, says, in his Commenta- 
ries : " Moses did not give the first begin- 
ning to this Rite, but it was derived from 
the patriarchs before him, and transmitted 
to future times from that ancient, general 
tradition ; for we find no command in the 
law of Moses for the priests performing the 
service of the temple without shoes, but it 
is certain they did so from immemorial cus- 
tom ; and so do the Mohammedans and 
other nations at this day." 

Discipline. Arcani. See Discipline 
of the Secret. 

Discipline. This word is used by 
Masons, in its ecclesiastical sense, to sig- 
nify the execution of the laws by which a 
Lodge is governed, and the infliction of the 
penalties enjoined against offenders who 
are its members, or, not being members, live 
within its jurisdiction. To discipline a Ma- 



son is to subject him to punishment. See 
Jurisdiction and Punishment. 

Discipline of the Secret. There 
existed in the earlier ages of the Christian 
church, a mystic and secret worship, from 
which a portion of the congregation was 
peremptorily excluded, and whose privacy 
was guarded, with the utmost care, from 
the obtrusive eyes of all who had not been 
duly initiated into the sacred rites that 
qualified them to be present. 

This custom of communicating only to a 
portion of the Christian community, the 
more abstruse doctrines and more sacred 
ceremonies of the church, is known among 
ecclesiastical writers by the name of " Dis- 
ciplina Arcani," or " The Discipline of 
the Secret." 

Converts were permitted to attain a 
knowledge of all the doctrines, and par- 
ticipate in the sacraments of the church, 
only after a long and experimental proba- 
tion. The young Christian, like the dis- 
ciple of Pythagoras, was made to pass 
through a searching ordeal of time and 
patience, by which his capacity, his fidelity, 
and his other qualifications were strictly 
tested. For this purpose, different ranks 
were instituted in the congregation. The 
lowest of these were the Catechumens. 
These were occupied in a study of the ele- 
mentary principles of the Christian religion. 
Their connection with the church was not 
consummated by baptism, to which rite 
they were not admitted, even as spectators, 
it being the symbol of a higher degree ; but 
their initiation was accompanied with 
solemn ceremonies, consisting of prayer, 
signing with the cross, and the imposition 
of hands by the priest. The next degree 
was that of the Competentes, or seekers. 

When a Catechumen had exhibited sat- 
isfactory evidences of his proficiency in re- 
ligious knowledge, he petitioned the Bishop 
for the Sacrament of baptism. His name 
was then registered in the books of the 
church. After this registration, the can- 
didate underwent the various ceremonies 
appropriate to the degree upon which he 
was about to enter. He was examined by 
the bishop as to his attainments in Christi- 
anity, and, if approved, was exorcised for 
twenty days, during which time he was 
subjected to rigorous fasts, and, having 
made confession, the necessary penance was 
prescribed. He was then, for the first time, 
instructed in the words of the Apostles' 
creed, a symbol of which the Catechumens 
were entirely ignorant. 

Another ceremony peculiar to the Com- 
petentes, was that of going about with 
their faces veiled. St. Augustine explains 
the ceremony by saying that the Compe- 
tentes went veiled in public as an image of 



DISCIPLINE 



DISCIPLINE 



225 



the slavery of Adam after his expulsion 
from Paradise, and that, after baptism, the 
veils were taken away as an emblem of the 
liberty of the spiritual life which was ob- 
tained by the sacrament of regeneration. 
Some other significant ceremonies, but of 
a less important character, were used, and 
the Competent, having passed through them 
all, was at length admitted to the highest 
degree. 

The Fideles, or Faithful, constituted the 
third degree or order. Baptism was the 
ceremony by which the Competentes, after 
an examination into their proficiency, were 
admitted into this degree. "They were 
thereby,'' says Bingham, "made complete 
and perfect Christians, and were, upon that 
account, dignified with several titles of 
honor and marks of distinction above the 
Catechumens." They were called Illumi- 
nati, or Illuminated, because they had been 
enlightened as to those secrets which were 
concealed from the inferior orders. They 
were also called Initiati, or Initiated, be- 
cause they were admitted to a knowledge 
of the sacred mysteries ; and so commonly 
was this name in use, that, when Chrysos- 
tom and the other ancient writers spoke of 
their concealed doctrines, they did so in 
ambiguous terms, so as not to be under- 
stood by the Catechumens, excusing them- 
selves for their brief allusions, by saying, 
" the Initiated know what we mean." And 
so complete was the understanding of the 
ancient Fathers of a hidden mystery, and 
an initiation into them, that St. Am- 
brose has written a book, the title of which 
is, Concerning those who are Initiated into 
the Mysteries. They were also called 
the Perfect, to intimate that they had at- 
tained to a perfect knowledge of all the 
doctrines and sacraments of the church. 

There were certain prayers, which none 
but the Faithful were permitted to hear. 
Among these was the Lord's prayer, which, 
for this reason, was commonly called Ora- 
tio Fidelium, or, " The Prayer of the Faith- 
ful." They were also admitted to hear dis- 
courses upon the most profound mysteries 
of the church, to which the Catechumens 
were strictly forbidden to listen. St. Am- 
brose, in the book written by him to the 
Inititated, says that sermons on the subject 
of morality were daily preached to the 
Catechumens; but to the Initiated they 
gave an explanation of the Sacraments, 
which, to have spoken of to the unbaptized, 
would have rather been like a betrayal of 
mysteries than instruction. And St. Au- 
gustine, in one of his sermons to the Faith- 
ful, says: "Having now dismissed the 
Catechumens, you alone have we retained 
to hear us, because, in addition to those 
things which belong to all Christians in 
2D 15 



common, we are now about to speak in an 
especial manner of the Heavenly Mysteries, 
which none can hear except those who, 
by the gift of the Lord, are able to com- 
prehend them." 

The mysteries of the church were di- 
vided, like the Ancient Mysteries, into the 
lesser and the greater. The former was 
called " Missa Catechumenorum," or the 
Mass of the Catechumens, and the latter, 
" Missa Fidelium," or the Mass of the 
Faithful. The public service of the church 
consisted of the reading of the Scripture, 
and the delivery of a sermon, which was 
entirely of a moral character. These being 
concluded, the lesser mysteries, or mass of 
the Catechumens, commenced. The deacon 
proclaimed in a loud voice, " Ne quis audi- 
entium, ne quis injidelium" that is, " Let 
none who are simply hearers, and let no 
infidels be present." All then who had not 
acknowledged their faith in Christ by plac- 
ing themselves among the Catechumens, 
and all Jews and Pagans, were caused to 
retire, that the Mass of the Catechumens 
might begin. And now, for better security, 
a deacon was placed at the men's door and 
a sub-deacon at the women's, for the dea- 
cons were the door-keepers, and, in fact, 
received that name in the Greek church. 
The Mass of the Catechumens — which con- 
sisted almost entirely of prayers, with the 
Episcopal benediction — was then per- 
formed. 

This part of the service having been 
concluded, the Catechumens were dismissed 
by the deacons, with the expression, " Cat- 
echumens, depart in peace." The Compe- 
tentes, however, or those who had the 
second or intermediate degree, remained 
until the prayers for those who were pos- 
sessed of evil spirits, and the supplications 
for themselves, were pronounced. After 
this, they too were dismissed, and none 
now remaining in the church but the 
Faithful, the Missa Fidelium, or greater 
mysteries, commenced. 

The formula of dismission used by the 
deacon on this occasion was: "Holy 
things for the holy, let the dogs depart," 
Sancta Sanctis, f oris canes. 

The Faithful then all repeated the creed, 
which served as an evidence that no in- 
truder or uninitiated person was present; 
because the creed was not revealed to the 
Catechumens, but served as a password to 
prove that its possessor was an initiate. 
After prayers had been offered up, — which, 
however, differed from the supplications in 
the former part of the service, by the in- 
troduction of open allusions to the most 
abstruse doctrines of the church, which 
were never named in the presence of the 
Catechumens, — the oblations were made, 



226 



DISCOVERY 



DISPENSATIONS 



and the Eucharistical Sacrifice, or Lord's 
Supper, was celebrated. Prayers and invo- 
cations followed, and at length the service 
was concluded, and the assembly was dis- 
missed by the benediction, "Depart in 
peace." 

Bingham records the following rites as 
having been concealed .from the Catechu- 
mens, and intrusted, as the sacred myste- 
ries, only to the Faithful : the manner of 
receiving baptism ; the ceremony of confir- 
mation; the ordination of priests; the 
mode of celebrating the Eucharist; the 
liturgy, or divine service ; and the doc- 
trine of the Trinity, the creed, and the 
Lord's prayer, which last, however, were 
begun to be explained to the Competentes. 
Such was the celebrated Discipline of the 
Secret in the early Christian church. That 
its origin, so far as the outward form was 
concerned, is to be found in the Mysteries 
of Paganism, there can be no doubt, as has 
been thus expressed by the learned Mos- 
heim : " Religion having thus, in both its 
branches, the speculative as well as the 
practical, assumed a twofold character, — 
the one public or common, the other pri- 
vate or mysterious, — it was not long before 
a distinction of a similar kind took place 
also in the Christian discipline and form 
of divine worship; for, observing that in 
Egypt, as well as in other countries, the 
heathen worshippers, in addition to their 
public religious ceremonies, — to which 
every one was admitted without distinc- 
tion, — had certain secret and most sacred . 
rites, to which they gave the name of 
'mysteries/ and at the celebration of 
which none but persons of the most ap- 
proved faith and discretion were permitted 
to be present, the Alexandrian Christians 
first, and after them others, were beguiled 
into a notion that they could not do better 
than make the Christian discipline accom- 
modate itself to this model/' 

Discovery of the Body. See Eu- 
resis. 

Discovery? Year of the. " Anno 
Inventionis," or " in the Year of the Dis- 
covery," is the style assumed by the Royal 
Arch Masons, in commemoration of an 
event which took place soon after the com- 
mencement of the rebuilding of the Temple 
by Zerubbabel. 

Dispensation. A permission to do 
that which, without such permission, is 
forbidden by the Constitutions and usages 
of the Order. 

Du Cange ( Glossarium) defines a dispen- 
sation to be a prudent relaxation of a gene- 
ral law. Provida juris communis relaxatio. 
While showing how much the ancient ec- 
clesiastical authorities were opposed to the 
granting of dispensations, since they pre- 



ferred to pardon the offence after the law 
had been violated, rather than to give a 
previous license for its violation, he adds, 
" but however much the Roman Pontiffs 
and pious Bishops felt of reverence for the 
ancient Regulations, they were often com- 
pelled to depart in some measure from 
them, for the utility of the church ; and 
this milder measure of acting the jurists 
called a dispensation." 

This power to dispense with the provisions 
of law in particular cases appears to be in- 
herent in ' the Grand Master ; because, al- 
though frequently referred to in the old 
Regulations, it always is as if it were a 
power already in existence, and never by 
way of a new grant. There is no record 
of any Masonic statute or constitutional 
provision conferring this prerogative in dis- 
tinct words. The instances, however, in 
which this prerogative may be exercised 
are clearly enumerated in various places 
of the Old Constitutions, so that there can 
be no difficulty in understanding to what 
extent the prerogative extends. 

The power of granting dispensations is 
confided to the Grand Master, or his repre- 
sentative, but should not be exercised ex- 
cept on extraordinary occasions, or for ex- 
cellent reasons. The dispensing power is 
confined to only four circumstances: 1. A 
Lodge cannot be opened and held unless a 
Warrant of Constitution be first granted by 
the Grand Lodge ; but the Grand Master 
may issue his dispensation, empowering a 
constitutional number of brethren to open 
and hold a Lodge until the next communi- 
cation of the Grand Lodge. At this com- 
munication, the dispensation of the Grand 
Master is either revoked or confirmed. 
A Lodge under dispensation is not per- 
mitted to be represented, nor to vote in the 
Grand Lodge. 2. Not more than five can- 
didates can be made at the same communi- 
cation of a Lodge; but the Grand Master, 
on the showing of sufficient cause, may ex- 
tend to a Lodge the privilege of making as 
many more as he may think proper. 3. 
No brother can, at the same time, belong 
to two Lodges within three miles of each 
other. But the Grand Master may dis- 
pense with this regulation also. 4. Every 
Lodge must elect and install its officers on 
the constitutional night, which, in most 
Masonic jurisdictions, precedes the anni- 
versary of St. John the Evangelist. Should 
it, however, neglect this duty, or should 
any officer die, or be expelled, or remove 
permanently, no subsequent election or in- 
stallation can take place, except under dis- 
pensation of the Grand Master. 

Dispensation, Lodges under. 
See Lodge. 
Dispensations of Religion. An 



DISPENSATIONS 



DISPERSION 



227 



attempt has been made to symbolize the 
Pagan, the Jewish, and the Christian dis- 
pensations by a certain ceremony of the 
Master's degree which dramatically teaches 
the resurrection of the body and the im- 
mortality of the soul. The reference made 
in this ceremony to portions of the first, 
second, and third degrees is used to demon- 
strate the difference of the three dispensa- 
tions in the reception of these two dogmas. 
It is said that the unsuccessful effort in the 
Entered Apprentice's degree refers to the 
heathen dispensation, where neither the 
resurrection of the body nor the immor- 
tality of the soul was recognized ; that the 
second unsuccessful effort in the Fellow 
Craft's degree refers to the Jewish dispensa- 
tion, where, though the resurrection of the 
body was unknown, the immortality of the 
soul was dimly hinted ; and that the final 
and successful effort in the Master's degree 
symbolizes the Christian dispensation, in 
which, through the teachings of the Lion 
of the tribe of Judah, both the resurrection 
of the body and the immortality of the soul 
were clearly brought to light. This sym- 
bolism, which was the invention of a peri- 
patetic lecturer in the South about fifty 
years ago, is so forced and fanciful in its 
character, that it did not long survive the 
local and temporary teachings of its in- 
ventor, and is only preserved here as an 
instance of how symbols, like metaphors, 
may sometimes run mad. 

But there is another symbolism of the 
three degrees, as illustrating three dispen- 
sations, which is much older, having ori- 
ginated among the lecture-makers of the 
eighteenth century, which for a long time 
formed a portion of the authorized ritual, 
and is still repeated with approbation by 
some distinguished writers. In this the 
three degrees are said to be symbols, in the 
progressive knowledge which they impart 
of the Patriarchal, the Mosaic, and the 
Christian dispensations. 

The first, or Entered Apprentice's de- 
gree, in which but little Masonic light is 
communicated, and which, indeed, is only 
preparatory and introductory to the two 
succeeding degrees, is said to symbolize the 
first, or Patriarchal dispensation, the ear- 
liest revelation, where the knowledge of 
God was necessarily imperfect, his wor- 
ship only a few simple rites of devotion, 
and the religious dogmas merely a general 
system of morality. The second, or Fellow 
Craft's degree, is symbolic of the second or 
Mosaic dispensation, in which, while there 
were still many imperfections, there was 
also a great increase of religious knowl- 
edge, and a nearer approximation to divine 
truth, with a promise in the future of a 
better theodicv. But the third, or Master 



Mason's degree, which, in its original con- 
ception, before it was dismembered by the 
innovations of the Royal Arch, was per- 
fect and complete in its consummation of 
all Masonic light, symbolizes the last, or 
Christian dispensation, where the great and 
consoling doctrine of the resurrection to 
eternal life is the crowning lesson taught 
by its Divine founder. This subject is very 
fully treated by the Rev. James Watson, 
in an address delivered at Lancaster, 
Eng., in 1795, and contained in Jones's 
Masonic Miscellanies, p. 245 ; better, I think, 
by him than even by Hutchinson. 

Beautiful as this symbolism may be, and 
appropriately fitting in all its parts to the 
laws of symbolic science, it is evident that 
its origin cannot be traced farther back 
than to the period when Masonry was first 
divided into three distinctive degrees ; nor 
could it have been invented later than the 
time when Masonry was deemed, if not an 
exclusively Christian organization, at least 
to be founded on and fitly illustrated by 
Christian dogmas. At present, this sym- 
bolism, though preserved in the specula- 
tions of such Christian writers as Hutchin- 
son and Oliver, and those who are attached 
to their peculiar school, finds no place in 
the modern cosmopolitan rituals. It may 
belong, as an explanation, to the history 
of Masonry, but can scarcely make a part 
of its symbolism. 

Dispersion of Mankind. The 
dispersion of mankind at the tower of Ba- 
bel and on the plain of Shinar, which is 
recorded in the book of Genesis, has given 
rise to a Masonic tradition of the following 
purport. The knowledge of the great truths 
of God and immortality were known to 
Noah, and by him communicated to his 
immediate descendants, the Noachidae or 
Noachites, by whom the true worship con- 
tinued to be cultivated for some time after 
the subsidence of the deluge ; but when the 
human race were dispersed, a portion lost 
sight of the divine truths which had been 
communicated to them from their common 
ancestor, and fell into the most grievous the- 
ological errors, corrupting the purity of the 
worship and the orthodoxy of the religious 
faith which they had primarily received. 

These truths were preserved in their in- 
tegrity by but a very few in the patriarchal 
line, while still fewer were enabled to re- 
tain only dim and glimmering portions of 
the true light. 

The first class was confined to the direct 
descendants of Noah, and the second was 
to be found among the priests and philoso- 
phers, and, perhaps, still later, among 
the poets of the heathen nations, and 
among those whom they initiated into the 
secrets of these truths. 



228 



DISPUTES 



DORIC 



The system of doctrine of the former 
class has been called by Masonic writers 
the "Pure or Primitive Freemasonry" of 
antiquity, and that of the latter class the 
"Spurious Freemasonry" of the same pe- 
riod. These terms were first used by Dr. 
Oliver, and are intended to refer — the word 
pure to the doctrines taught by the de- 
scendants of Noah in the Jewish line, and 
the word spurious to those taught by his 
descendants in the heathen or Gentile line. 

Disputes. The spirit of all the An- 
cient Charges and Constitutions is, that 
disputes among Masons should be settled 
by an appeal to the brethren, to whose 
award the disputants were required to sub- 
mit. Thus, in an Old Record of the fif- 
teenth century, it is provided, among other 
charges, that " yf any discorde schall be bi- 
twene hym and his felows, he schall abey 
hym mekely and be stylle at the byddyng 
of his Master or of the Wardeyne of his 
Master, in his Master's absens, to the holy 
day folowyng, and that he accorde then at 
the dispocition of his felows." A similar 
regulation is to be found in all the other 
old Charges and Constitutions, and is con- 
tinued in operation at this day by the 
Charges approved in 1722, which express 
the same idea in more modern language. 

Distinctive Title. In the rituals, 
all Lodges are called Lodges of St. John, 
but every Lodge has also another name by 
which it is distinguished. This is called 
its distinctive title. This usage is preserved 
in the diplomas of the continental Masons, 
especially the French, where the specific 
name of the Lodge is always given as well 
as the general title of St. John, which it 
has in common with all other Lodges. 
Thus, a diploma issued by a French Lodge 
whose name on the Register of the Grand 
Orient would perhaps be La Verite, will 
purport to have been issued by the Lodge 
of St. John, under the distinctive title of 
La Verite, " Par la Loge de St. Jean sub la 
title distinctive de la Verite." The expres- 
sion is never used in English or American 
diplomas. 

Distress, Sign of. See Sign of Dis- 
tress. 

District Deputy Grand Master. 
An officer appointed to inspect old Lodges, 
consecrate new ones, install their officers, 
and exercise a general supervision over the 
Fraternity in the districts where, from the 
extent of the jurisdiction, the Grand Mas- 
ter or his Deputy cannot conveniently at- 
tend in person. He is considered as a Grand 
officer, and as the representative of the 
Grand Lodge in the district in which he 
resides. In England, officers of this de- 
scription are called Provincial Grand Mas- 
ters. 



District Grand Lodges. In the 

Constitution of the Grand Lodge of Eng- 
land, " Provincial Grand Lodges abroad," 
that is, Grand Lodges in colonies or foreign 
countries, are called District Grand Lodges. 
But the title of Provincial Grand Lodges 
is most commonly used in actual practice. 

Documents, Three Oldest. See 
Krause. 

Dog. A symbol in the higher degrees. 
See Oynocephalus. 

Dolmen. A name given in France to 
the Celtic stone tables termed in England 
" cromlechs." 

Dominican Republic. Masonry, 
in the Dominican Republic, has for its 
centre the National Grand Orient, which 
possesses the supreme authority and which 
practises the Ancient and Accepted Scot- 
tish Rite. The Grand Orient is divided 
into a National Grand Lodge, under which 
are all the Symbolic Lodges ; a sovereign 
Grand Chapter General, under which are 
all Chapters ; and a Supreme Council, which 
controls the higher degrees of the Rite. 

Donats. A class of men who were at- 
tached to the Order of St. John of Jeru- 
salem, or Knights of Malta. They did not 
take the vows of the Order, but were em- 
ployed in the different offices of the con- 
vent and hospital. In token of their con- 
nection with the Order, they wore what 
was called the demi-cross. See Knight of 
Malta. 

Door. Every well constructed Lodge 
room should be provided with two doors, 
— one on the left hand of the Senior War- 
den, communicating with the preparation 
room, the other on his right hand, commu- 
nicating with the Tiler's apartment. The 
former of these is called the inner door, and 
is under the charge of the Senior Deacon ; 
the latter is called the outer door, and is 
under the charge of the Junior Deacon. 
In a well furnished Lodge, each of these 
doors is provided with two knockers, one 
on the inside and the other on the outside; 
and the outside door has sometimes a small 
aperture in the centre to facilitate commu- 
nications between the Junior Deacon and 
the Tiler. This, however, is a modern inno- 
vation, and I very much doubt its propriety 
and expediency. No communication ough t 
legally to be held between the inside and 
the outside of the Lodge except through 
the door, which should be opened only after 
regular alarm duly reported, and on the 
order of the Worshipful Master. 

Doric Order. The oldest and most 
original of the three Grecian orders. It is 
remarkable for robust solidity in the col- 
umn, for massive grandeur in the entabla- 
ture, and for harmonious simplicity in its 
construction. The distinguishing charac- 



DORMANT 



DRAMATIC 



229 



teristic of this order is the want of a base. 
The flutings are few, large, and very little 
concave. The capital has no astragal, but 
only one or more fillets, which separate the 
flutings from the torus. The column of 
strength which supports the Lodge is of 
the Doric order, and its appropriate situa- 
tion and symbolic officer are in the West. 
!See Orders of Architecture. 

Dormant Lodge. A Lodge whose 
Charter has not been revoked, but which 
has ceased to meet and work for a long 
time, is said to be dormant. It can be re- 
stored to activity only by the authority of 
the Grand Master or the Grand Lodge on 
the petition of some of its members, one 
of whom, at least, ought to be a Past Master. 
Dormer. In the Lectures, according 
to the present English system, the orna- 
ments of a Master Mason's Lodge are said 
to be the porch, dormer, and stone pave- 
ment. The dormer is the window which 
is supposed to give light to the Holy of 
Holies. In the Glossary of Architecture, 
a dormer is defined to be a window 
pierced through a sloping roof, and placed 
in a small gable which rises on the side 
of the roof. This symbol is not preserved 
in the American system. 

Dotage. The regulations of Masonry 
forbid the initiation of an old man in his 
dotage ; and very properly, because the im- 
becility of his mind would prevent his 
comprehension of the truths presented to 
him. 

Double Cube. A cubical figure, 
whose length is equal to twice its breadth 
and height. Solomon's Temple is said to 
have been of this figure, and hence it has 
sometimes been adopted as the symbol of 
a Masonic Lodge. Dr. Oliver [Diet. Symb. 
Mas.) thus describes the symbolism of the 
double cube: "The heathen deities were 
many of them represented by a cubical 
stone. Pausanius informs us that a cube 
was the symbol of Mercury, because, like 
the cube, he represented Truth. In Arabia, 
a black stone in the form of a double cube 
was reputed to be possessed of many occult 
virtues. Apollo was some time worshipped 
under the symbol of a square stone ; and it 
is recorded that when a fatal pestilence 
raged at Delphi, the oracle was consulted 
as to the means proper to be adopted for 
the purpose of arresting its progress, and 
it commanded that the cube should be dou- 
bled. This was understood by the priests 
to refer to the altar, which was of a cubical 
form. They obeyed the injunction, increas- 
ing the altitude of the altar to its prescribed 
dimensions, like the pedestal in a Mason's 
Lodge, and the pestilence ceased." 

Double-Headed Eagle, See Ea- 
gle, Double- Headed. 



Dove. In ancient symbolism, the dove 
represented purity and innocence; in eccle- 
siology, it is a symbol of the Holy Spirit. 
In Masonry, the dove is only viewed in ref- 
erence to its use by Noah as a messenger. 
Hence, in the Grand Lodge of England, 
doves are the jewels of the Deacons, because 
these officers are the messengers of the 
Masters and Wardens. They are not so 
used in this country. In an honorary or 
side degree formerly conferred in America, 
and called the " Ark and Dove," that bird 
is a prominent symbol. 

Draeseke, Job an Heinrieb 
Dernbardt. A celebrated pulpit ora- 
tor of great eloquence, who presided over 
the Lodge "Oelzweig," in Bremen, for three 
years, and whose contributions to Masonic 
literature were collected and published in 
1865, by A. W. Muller, under the title of 
Bishop Drdsehe as a Mason. Of this work 
Findel says that it " contains a string of 
costly pearls full of Masonic eloquence." 

Drake, Francis, M. D. Francis 
Drake, M. D., F. R. S., a celebrated anti- 
quary and historian, was initiated in the 
city of York in 1725, and, as Hughan says, 
"soon made his name felt in Masonry." 
His promotion was rapid ; for in the same 
year he was chosen Junior Grand Warden 
of the Grand Lodge of York, and in 1726 
delivered an address, which was published 
with the following title : " A Speech deliv- 
ered to the Worshipful and Ancient Society 
of Free and Accepted Masons, at a Grand 
Lodge held at Merchants' Hall, in the city 
of York, on St. John's Day, December the 
27th, 1726. The Eight Worshipful Charles 
Bathurst, Esq., Grand Master. By the Ju- 
nior Grand Warden. Olim meminisse Juva- 
bit. York." This address was so much 
esteemed by the Grand Lodge at London, 
that it caused its republication in 1729. In 
this work Drake makes the important state- 
ment that the first Grand Lodge in Eng- 
land was held at York ; and that while it 
recognizes the Grand Master of the Grand 
Lodge in London as Grand Master of Eng- 
land, it claims that its own Grand Master 
is Grand Master of all England. 

Dramatic literature of Ma- 
sonry. Freemasonry has frequently sup- 
plied play-writers with a topic for the ex- 
ercise of their genius. Kloss (Bibliog., p. 
300,) gives the titles of no less than forty- 
one plays of which Freemasonry has been 
the subject. The earliest Masonic play is 
noticed by Thory {Fond. G. 0., p. 360,) as 
having been performed at Paris, in 1739, 
under the title of Les Frimacons. Editions 
of it were subsequently published at Lon- 
don, Brunswick, and Strasburg. In 1741, 
we have Das Geheimniss der Frimaurer at 
Frankfort and Leipsic. France and Ger- 



230 



DRESDEN 



DRUIDICAL 



many made many other contributions to 
the Masonic drama. Even Denmark sup- 
plied one in 1745, and Italy in 1785. The 
English dramatists give us only a panto- 
mime, Harlequin Freemason, which was 
brought out at Covent Garden in 1781, 
and Solomon's Temple, an oratorio. Tem- 
plarism has not been neglected by the 
dramatists. Kalchberg, in 1788, wrote Die 
Templeherren, a dramatic poem in five acts. 
Odon de Saint-Amand, Grand Maitre des 
Templiers, a melo-drama in three acts, was 
performed at Paris in 1806. Jacques Molai, 
a melo-drama, was published at Paris in 
1807, and La Mort de Jacques Molai, a 
tragedy, in 1812. Some of the plays on 
Freemasonry were intended to do honor to 
the Order, and many to throw ridicule upon 
it. From the specimens I have seen, I am 
not inclined to regret that the catalogue of 
the Masonic drama is not more copious. 

Dresden, Congress of. A General 
Congress of the Lodges of Saxony was 
held in Dresden, where the representatives 
of twelve Lodges were present. In this 
Congress it was determined to recognize 
only the Masonry of St. John, and to con- 
struct a National Grand Lodge. Accord- 
ingly, on September 27, 1811, the National 
Grand Lodge of Saxony was established in 
the city of Dresden, which was soon joined 
by all the Saxon Lodges, with the excep- 
tion of one in Leipsic. Although it recog- 
nizes only the Symbolic degrees, it permits 
great freedom in the selection of a ritual; 
and, accordingly, some of its Lodges work 
in the Rite of Fessler, and others in the 
Rite of Berlin. 

Dress of a Mason. See Clothed. 

Drop Cloth. A part of the furniture 
used in the ceremony of initiation into the 
third degree. It should be made of very 
strong material, with a looped rope at each 
corner and one in the middle of each side, 
by which it may be securely held. 

Druidieal Mysteries. The Druids 
were a sacred order of priests who existed 
in Britain and Gaul, but whose mystical 
rites were practised in most perfection in 
the former country, where the isle of An- 
glesea was considered as their principal 
seat. Higgins thinks that they were also 
found in Germany, but against this opinion 
we have the positive statement of Caesar. 

The meanings given to the word have 
been very numerous, and most of them 
wholly untenable. The Romans, seeing 
that they worshipped in groves of oak, 
because that tree was peculiarly sacred 
among them, derived their name from the 
Greek word, Apvg, drus ; thus absurdly 
seeking the etymology of a word of an 
older language in one comparatively mod- 
ern. Their derivation would have been 



more reasonable had they known that in 
Sanscrit druma is an oak, from dru, wood. 
It has also been traced to the Hebrew with 
equal incorrectness, for the Druids were 
not of the Semitic race. Its derivation is 
rather to be sought in the Celtic language. 
The Gaelic word Druiah signifies a holy or 
wise man ; in a bad sense, a magician ; and 
this we may readily trace to the Aryan 
druh, applied to the spirit of night or dark- 
ness, whence we have the Zend dru, a ma- 
gician. Druidism was a mystical profes- 
sion, and in the olden time mystery and 
magic were always confounded. Vallencev 
{Coll. Eeb. Bib., iii. 503,) says: "Welsh, 
Drud, a Druid, i. e. the absolver or remitter 
of sins ; so the Irish Drui, a Druid, most 
certainly is from the Persic duru, a good 
and holy man ; " and Ousely ( Coll. Orient., 
iv. 302,) adds to this the Arabic dari, which 
means a wise man. Bosworth (A. S. Diet.) 
gives dry, pronounced dru, as the Anglo- 
Saxon for " a magician, sorcerer, druid." 
I think that with the old Celts the Druids 
occupied the same place as the Magi did 
with the old Persians. 

Druidism was divided into three orders 
or degrees, which were, beginning with the 
lowest, the Bards, the Prophets, and the 
Druids. Higgins thinks that the prophets 
were the lowest order, but he admits that 
it js not generally allowed. The constitu- 
tion of the Order was in many respects like 
that of the Freemasons. In every country 
there was an Arch-Druid in whom all au- 
thority was placed. In Britain it is said that 
there were under him three arch-flamens or 
priests, and twenty-five flamens. There 
was an annual assembly for the administra- 
tion of justice and the making of laws, and, 
besides, four quarterly meetings, which took 
place on the days when the sun reached 
his equinoctial and solstitial points. The 
latter two would very nearly correspond at 
this time with the festivals of St. John the 
Baptist and St. John the Evangelist. It 
was not lawful to commit their ceremonies 
or doctrines to writing, and Caesar cays 
{Bell. Gall., vi. 13,) that they used the 
Greek letters, which was, of course, as a 
cipher ; but Higgins (p. 90) says that one 
of the Irish Ogum alphabets, which Toland 
calls secret writing, " was the original, sa- 
cred, and secret character of the Druids." 

The places of worship, which were also 
places of initiation, were of various forms: 
circular, because a circle was an emblem 
of the universe ; or oval, in allusion to the 
mundane egg, from which, according to the 
Egyptians, our first parents issued ; or ser- 
pentine, because a serpent was a symbol of 
Hu, the druidieal Noah; or winged, to 
represent the motion of the Divine Spirit ; 
or cruciform, because a cross was the em- 



DKUSES 



DUALISM 



231 



blem of regeneration. Their only covering 
was the clouded canopy, because they deemed 
it absurd to confine the Omnipotent be- 
neath a roof; and they were constructed 
of embankments of earth, and of unhewn 
stones, unpolluted with a metal tool. Nor 
was any one permitted to enter their sacred 
retreats, unless he bore a chain. 

The ceremony of initiation into the 
Druidical Mysteries required much pre- 
liminary mental preparation and physical 
purification. The aspirant was clothed 
with the three sacred colors, white, blue, 
and green ; white as the symbol of Light, 
blue of Truth, and green of Hope. When 
the rites of initiation were passed, the tri- 
colored robe was changed for one of green ; 
in the second degree, the candidate was 
clothed in blue; and having surmounted 
all the dangers of the third, and arrived at 
the summit of perfection, he received the 
red tiara and flowing mantle of purest white. 
The ceremonies were numerous, the physi- 
cal proofs painful, and the mental trials 
appalling. They commenced in the first 
degree, with placing the aspirant in the 
pastos, bed or coffin, where his symbolical 
death was represented, and they terminated 
in the third, by his regeneration or restora- 
tion to life from the womb of the giantess 
Ceridwin, and the committal of the body 
of the newly born to the waves in a small 
boat, symbolical of the ark. The result 
was, generally, that he succeeded in reach- 
ing the safe landing-place, but if his arm 
was weak, or his heart failed, death was the 
almost inevitable consequence. If he re- 
fused the trial through timidity, he was 
contemptuously rejected, and declared for- 
ever ineligible to participate in the sacred 
rites. But if he undertook it and suc- 
ceeded, he was joyously invested with all 
the privileges of Druidism. 

The doctrines of the Druids were the 
same as those entertained by Pythagoras. 
They taught the existence of one Supreme 
Being ; a future state of rewards and pun- 
ishments ; the immortality of the soul, and 
a metempsychosis ; and the object of their 
mystic rites was to communicate these doc- 
trines in symbolic language, an object and 
a method common alike to Druidism, to the 
Ancient Mysteries and to Modern Free- 
masonry. 

Druses, A sect of mystic religionists 
who inhabit Mounts Lebanon and Anti- 
Lebanon, in Syria. They settled there 
about the tenth century, and are said to 
be a mixture of Cuthites or Kurds, Mardi 
Arabs, and possibly of Crusaders; all of 
whom were added, by subsequent immigra- 
tions, to the original stock to constitute the 
present or modern race of Druses. Their 
religion is a heretical compound of Juda- 



ism, Christianity, and Mohammedism ; the 
last of which, greatly modified, predomi- 
nates in their faith. They have a regular 
order of priesthood, the office being filled 
by persons consecrated for the purpose, 
comprising principally the emirs and 
sheiks, who form a secret organization di- 
vided into several degrees, keep the sacred 
books, and hold secret religious assemblies. 
Their sacred books are written in anti- 
quated Arabic. The Druses are divided 
into three classes or degrees, according to 
religious distinctions. To enable one Druse 
to recognize another, a system of passwords 
is adopted, without an interchange of which 
no communication is made that may give 
an idea of their religious tenets. (Tien's 
Druse Religion Unveiled.) 

Dr. Clarke tells us in his Travels that " one 
class of the Druses are to the rest what the 
initiated are to the profane, and are called 
Okkals, which means spiritualists ; and 
they consider themselves superior to their 
countrymen. They have various degrees 
of initiation." 

Col. Churchill, in his Ten Years' Resi- 
dence on Mount Lebanon, tells us that 
among this singular people there is an 
order having many similar customs to the 
Freemasons. It requires a twelvemonth's 
probation previous to the admission of a 
member. Both sexes are admissible. In 
the second year the novice assumes the dis- 
tinguishing mark of the white turban, and 
afterwards, by degrees, is allowed to par- 
ticipate in the whole of the mysteries. 
Simplicity of attire, self-denial, temperance, 
and irreproachable moral conduct are es- 
sential to admission to the order. 

All of these facts have led to the theory, 
— based, however, I think, on insufficient 
grounds, — that the Druses are an offshoot 
from the early Freemasons, and that their 
connection with the latter is derived from 
the Crusaders, who, according to the same 
theory, are supposed to have acquired their 
Freemasonry during their residence in Pal- 
estine. Some writers go so far as to say 
that the degree of Prince of Lebanon, the 
twenty-second in the Ancient and Accepted 
Scottish Rite, refers to the ancestors of these 
mystical mountaineers in Syria. 

Duad. The number two in the Pytha- 
gorean system of numbers. See Two. 

Dualism. In the old mythologies, 
there was a doctrine which supposed the 
world to have been always governed by two 
antagonistic principles, distinguished as 
the good and the evil principle. This doc- 
trine pervaded all the Oriental religions. 

Thus in the system of Zoroaster we have 
Ahriman and Ormuzd, and in the Hebrew 
cosmogony we find the Creator and the Ser- 
pent. There has been a remarkable devel- 



232 



DUB 



DUNCKERLEY 



opment of this system in the three degrees 
of Symbolic Masonry, which everywhere 
exhibit in their organization, their symbol- 
ism, and their design, the pervading influ- 
ences of this principle of dualism. Thus, 
in the first degree, there is Darkness over- 
come by Light ; in the second, Ignorance 
dispersed by Knowledge, and in the third, 
Death conquered by Eternal Life. 

Dub. In the ancient ceremonies of 
chivalry, a knight was made by giving him 
three strokes on the neck with the flat end 
of the sword, and he was then said to be 
" dubbed a knight." Dubbing is from the 
Saxon, dubban, to strike with a blow. Sir 
Thomas Smith. [Eng. Commonwealth), who 
wrote in the sixteenth century, says : 
" And when any man is made a knight, he, 
kneeling down, is strooken of the prince, 
with his sword naked, upon the back or 
shoulder, the prince saying, Sus or sois chev- 
alier au nom de Dieu, and (in times past) 
they added St. George, and at his arising 
the prince sayeth, Avancey^ This is the 
manner of dubbing of knights at this pres- 
ent ; and that terme dubbing was the old 
terme in this point, and not creation" 

Due East and West. A Lodge is 
said to be situated due East and West for 
reasons which have varied at different 
periods in the ritual and lectures. See 
Orientation. 

Due Examination. That sort of 
examination which is correct and pre- 
scribed by law. It is one of the three 
modes of proving a strange brother ; the 
other two being strict trial and lawful in- 
formation. See Vouching. 

Due Form. When the Grand Lodge 
is opened, or any other Masonic ceremony 
performed, by the Deputy Grand Master in 
the absence of the Grand Master, it is said 
to be done in due form. Subordinate 
Lodges are always said to be opened and 
closed in due form. It is derived from the 
French word du, and that from devoir, " to 
owe," — that which is owing or ought to be 
done. Due form is the form in which an 
act ought to be done to be done rightly. 
French : En due forme. 

Due Guard. A mode of recognition 
which derives its name from its object, 
which is to duly guard the person using 
it in reference to his obligations, and the 
penalty for their violation. The Due 
Guard is an Americanism, and of compara- 
tively recent origin, being unknown to the 
English and continental systems. In some 
of the old rituals of the date of 1757, the 
expression is used, but only as referring to 
what is now called the Sign. 

Duelling. Duelling has always been 
considered a Masonic crime, and most of 
the Grand Lodges have enacted statutes by 



which Masons who engage in duels with 
each other are subject to expulsion. The 
Monde Maconnique (May, 1858,) gives the 
following correct view on this subject : " A 
Freemason who allows himself to be in- 
volved in a duel, and who possesses not 
sufficient discretion to be able to make 
reparation without cowardice, and without 
having recourse to this barbarous extrem- 
ity, destroys by that impious act the con- 
tract which binds him to his brethren. His 
sword or his pistol, though it may seem to 
spare his adversary, still commits a mur- 
der, for it destroys his brothers — from that 
time fraternity no longer exists for him." 

Dues. The payment of annual dues 
by a member to his Lodge is a compara- 
tively modern custom, and one that cer- 
tainly did not exist before the revival of 
1717. As previous to that period, accord- 
ing to Preston, Lodges received no war- 
rants, but a sufficient number of brethren 
meeting together were competent to prac- 
tise the rites of Masonry, and as soon as 
the special business which called them 
together had been accomplished, they sepa- 
rated, there could have been no permanent 
organization of Speculative Masons, and no 
necessity for contributions to constitute a 
Lodge fund. Dues must therefore have 
been unknown except in the Lodges of 
Operative Masons, which, as we find, espe- 
cially in Scotland, had a permanent exist- 
ence. There is, accordingly, no regulation 
in any of the old Constitutions for the pay- 
ment of dues. It is not a general Masonic 
duty, in which the Mason is affected to the 
whole of the Craft, but an arrangement 
between himself and his Lodge, with which 
the Grand Lodge ought not to interfere. 
As the payment of dues is not a duty owing 
to the Craft in general, so the non-payment 
of them is not an offence against the Craft, 
but simply against his Lodge, the only pun- 
ishment for which should be striking from 
the roll or discharge from membership. 
It is now the almost universal opinion of 
Masonic jurists that suspension or expul- 
sion from the Order is a punishment that 
should never be inflicted for non-payment 
of dues. 

Dumbness. Although the faculty of 
speech is not one of the five human senses, 
it is important as the medium of communi- 
cating instruction, admonition, or reproof, 
and the person who does not possess it is 
unfitted to perform the most important du- 
ties of life. Hence dumbness disqualifies a 
candidate for Masonic initiation. 

Dummy. A word used in the Grand 
Chapter of Minnesota to signify what is 
more usually called a substitute in the Royal 
Arch degree. 

Dunckerley, Thomas. No one, 



DUNCKERLEY 



DUNCKERLEY 



233 



among the Masons of England, occupied a 
more distinguished position or played a 
more important part in the labors of the 
Craft during the latter part of the eighteenth 
century than Thomas Dunckerley, whose 
private life was as romantic as his Masonic 
was honorable. 

Thomas Dunckerley was born in the 
city of London on the 23d of October, 

1724. He was the reputed son of Mr. 

and Mrs. Mary Dunckerley, but really 
owed his birth to a personage of a much 
higher rank in life, being the natural son 
of the Prince of Wales, afterwards George 
II., to whom he bore, as his portrait 
shows, a striking resemblance. It was 
not until after his mother's death that he 
became acquainted with the true history 
of his birth ; so that for more than half of 
his life this son of a king occupied a very 
humble position on the stage of the world, 
and was sometimes even embarrassed with 
the pressure of poverty and distress. 

At the age of ten he entered the navy, 
and continued in the service for twenty-six 
years, acquiring, by his intelligence and 
uniformly good conduct, the esteem and 
commendation of all his commanders. But 
having no personal or family interest, he 
never attained to any higher rank than 
that of a gunner. During all this time, 
except at brief intervals, he was absent 
from England on foreign service. 

He returned to his native country in 
January, 1760, to find that his mother had 
died a few days before, and that on her 
death-bed she had made a solemn declara- 
tion, accompanied by such details as left 
no possible doubt of its truth, that Thomas 
was the illegitimate son of King George 
II., born while he was Prince of Wales. 
The fact of the birth had, however, never 
been communicated by the mother to the 
prince, and George II. died without know- 
ing that he had such a son living. 

Dunckerley, in the account of the affair 
which he left among his posthumous pa- 
pers, says : " This information gave me 
great surprise and much uneasiness; and 
as I was obliged to return immediately to 
my duty on board of the Vanguard, I made 
it known to no person at that time but 
Captain Swanton. He said that those who 
did not know me could look on it to be 
nothing more than a gossip's story. We 
were then bound a second time to Quebec, 
and Captain Swanton did promise me that 
on our return to England he would en- 
deavor to get me introduced to the king, 
and that he would give me a character; 
but when we came back to England the 
king was dead." 

Dunckerley had hoped that his case 
would have been laid before his roval 
2E J 



father, and that the result would have 
been an appointment equal to his birth. 
But the frustration of these hopes by the 
death of the king seems to have discour- 
aged him, and no efforts appear for some 
time to have been made by him or his 
friends to communicate the facts to George 
III., who had succeeded to the throne. 

In 1761 he again left England as a gun- 
ner in Lord Anson's -fleet, and did not re- 
turn until 1764, at which time, finding 
himself embarrassed with a heavy debt, 
incurred in the expenses of his family, (for 
he had married in early life, in the year 
1744,) knowing no person who could au- 
thenticate the story of his birth, and seeing 
no probability of gaining access to the ear 
of the king, he sailed in a merchant vessel 
for the Mediterranean. He had previously 
been grarrted superannuation in the navy 
in consequence of his long services, and 
received a small pension, the principal part 
of w r hich he left for the support of his family 
during his absence. 

But the romantic story of his birth began 
to be publicly known and talked about, and 
in 1766 attracted the attention of several 
persons of distinction, who endeavored, but 
without success, to excite the interest of 
the Princess Dowager of Wales in his be- 
half. 

In 1767, however, the declaration of his 
mother was laid before the king, who was 
George III., the grandson of his father. 
It made an impression on him, and inquiry 
into his previous character and conduct 
having proved satisfactory, on May 7, 1767, 
the king ordered Dunckerley to receive a 
pension of £100, which was subsequently 
increased to £800, together with a suite of 
apartments in Hampton Court Palace. He 
also assumed, and was permitted to bear, • 
the royal arms, with the distinguishing 
badge of the bend sinister, and adopted as 
his motto the appropriate words " Fato non 
merito." In his familiar correspondence, 
and in his book-plates, he used the name 
of " Fitz-George." 

In 1770 he became a student of law, and 
in 1774 was called to the bar; but his fond- 
ness for an active life prevented him from 
ever making much progress in the legal 
profession. 

Dunckerley died at Portsmouth in the 
year 1795, at the ripe age of seventy-one ; 
but his last years were embittered by the 
misconduct of his son, whose extravagance 
and dissolute conduct necessarily afflicted 
the mind while it straitened the means of 
the unhappy parent. Every effort to re- 
claim him proved utterly ineffectual ; and 
on the death of his father, no provision 
being left for his support, he became a 
vagrant, living for the most part on Ma- 



234 



DUNCKERLEY 



DUNCKERLEY 



sonic charity. At last he became a brick- 
layer's laborer, and was often seen ascend- 
ing a ladder with a hod on his shoulders. 
His misfortunes and his misconduct at 
length found an end, and the grandson of 
a king of England died a pauper in a cellar 
of St. Giles. 

The Masonic career of Dunckerley, if 
less remarkable than his domestic life, is 
more interesting to the Freemason. There 
is no record of the exact time of his recep- 
tion into the Order ; but it must have been 
not long before 1757, as he in that year de- 
livered an address, as we should now call 
it, before the Lodges of Plymouth, which 
was published at the time under the title 
of "The Light and Truth of Masonry Ex- 
plained, being the Substance of a Charge 
Delivered at Plymouth in 1757." In the 
title of this production he styles himself 
simply a "Master Mason," showing that 
he had not been long enough in the Order 
to have obtained official position, and in 
the body of the charge he apologizes for 
the apparent presumption of one " who had 
been so few years a Mason." It is probable 
that he was initiated about the year 1755, 
and, as he was at that time in the navy, in 
one of the Lodges of Plymouth, which was 
then, as now, frequented by vessels of war. 
In this charge, it is worthy of note that a 
prayer, written by Dunckerley, appears for 
the first time, which, slightly abridged, has 
ever since been used in all English and 
American Lodges at the initiation of a can- 
didate. 

Oliver says that shortly after his return 
to England he was elected the Master of a 
Lodge. This must have been in the year 
1766 or 1767 ; for in the latter year he re- 
ceived from Lord Blaney, the Grand Mas- 
ter, the deputation for Provincial Grand 
Master of Hampshire, which, I suppose, 
would scarcely have been given him if he 
had not " passed the chair." Preston speaks 
of his " indefatigable assiduity "in the dis- 
charge of the duties of the office, and of the 
considerable progress of Masonry in the 
province through his instrumentality. He 
was soon after appointed to the superin- 
tendency of the Lodges in Dorsetshire, 
Essex, Gloucestershire, Somersetshire, and 
Herefordshire. And some years afterwards, 
the Grand Lodge, in grateful testimony of 
his zeal in the cause of Masonry, resolved 
that he should rank as a Past Senior Grand 
Warden, and in all processions take place 
next the present Senior Grand Warden for 
the time being. During the rest of his life 
Dunckerley received many evidences of the 
high esteem in which he was held by the 
Masonic authorities of the day, and at the 
time of his death was occupying the follow- 
ing prominent positions, in addition to that 



of Provincial Grand Master, which ap- 
pointment he held from the Prince of 
Wales, viz., Grand Superintendent and 
Past Grand Master of Royal Arch Masons 
of Bristol and several counties, appointed 
by the Duke of Clarence, and Supreme 
Grand Master of the Knights of Rosa Cru- 
cis, Templars, and Kadosh, under Prince 
Edward, afterwards Duke of Kent. His 
royal kinsmen did not neglect his claims to 
patronage. 

But 'far higher than any of these titles 
and offices, and of far more lasting impor- 
tance to the Craft, was the position occupied 
by Dunckerley as an instructor of the 
Lodges, and a reformer, or at least a re- 
modeller, of the system of lectures. To 
these duties he was called by the Grand 
Lodge of England, which authorized him 
to construct a new code of lectures, a care- 
ful revision of the existing ritual, and a 
collation of all ancient formulas. 

For this task he was pre-eminently quali- 
fied. Possessed of a fair share of learning, 
and imbued with a philosophical spirit, he 
was prepared to amplify the existing sys- 
tem of Martin Clare by the addition of 
much new symbolism, and the improve- 
ment of that which had already been in- 
troduced by his predecessor. He was also 
liberal in his views, and not partaking of 
the prejudices then so active against what 
were called the innovations of Dermott, 
he did not hesitate to avail himself of his 
labors, as that schismatic had previously 
not hesitated to profit by the suggestions 
of the Chevalier Ramsay. Oliver says, 
that he often visited the Lodges of the 
" Ancients," for the purpose of ascertain- 
ing what were the essential differences 
between the two systems, and of that which 
was good he culled the best, and trans- 
planted it into the workings of the legiti- 
mate Grand Lodge. 

The results were not evanescent, but are 
felt even in the ritual of the present day. 
The most important was that which af- 
fected the third degree. Dunckerley re- 
constructed the Royal Arch of Dermott, 
and introduced it into the Grand Lodge of 
England; not, however, without opposition, 
which was only overcome, Oliver says, by 
the patronage of the Duke of Clarence, 
and his own personal influence. By this 
innovation, the true Word, which had 
hitherto been a part of the Master's degree, 
was transferred to the Royal Arch, and the 
third degree was made incomplete, and re- 
quired to be supplemented by a higher one, 
which should supply its deficiency. The 
Master's degree, as now given in England 
and America, differs very considerably from 
that which was left by Martin Clare, and 
is indebted for its present organization to 



DUNCKERLEY 



EAGLE 



235 



the labors of Dunckerley. It might, indeed, 
be properly called Dunckerley's degree. 
Dunckerley also introduced into his system 
of lectures some new symbols. Thus to 
him is ascribed the adoption of the "lines 
parallel," as a symbol of the two Saints 
John, and the " theological ladder." 

Dunckerley wrote nothing of great im- 
portance. His contributions to Masonic 
literature seem to have been confined to a 
couple of charges or addresses, delivered in 
1757 and in 1769, and to a brief chrono- 
logical sketch of the Order of Knights Tem- 
plars, which was published in the 3d vol- 
ume of the Freemason's Magazine. He was 
also the author of some Masonic poetry, 
and two of his odes are inserted in Noor- 
thouck's edition of the Book of Constitu- 
tions. But his most effective labors were 
almost altogether esoteric and his instruc- 
tions oral, and his industry in this way 
seems to have been indefatigable, and his 
influence extensive. The results are felt, 
as has already been said, to the present 
day. His popularity as a lecturer is to be 
attributed to the active character of his 
mind, and his thorough mastership of the 
subjects which he taught, and the fluency 
of his delivery. 

His conduct was irreproachable, and 
hence he was fortunate in securing the es- 
teem and regard of the Craft, and the 
friendship of the most distinguished Ma- 
sons who were his contemporaries. Preston 
styles him " that truly Masonic luminary ; " 
and Oliver says that " he was the oracle of 
the Grand Lodge, and the accredited inter- 
preter of its Constitutions. His decision, 



like the law of the Medes and Persians, was 
final on all points, both of doctrine and dis- 
cipline, and against it there was no appeal." 

Were I to attempt a comparative esti- 
mate of his character as a Masonic scholar, 
in reference to his predecessors, his con- 
temporaries, and his successors in English 
Masonry, I should say that he was the 
superior of both Anderson and Desaguiiers, 
but inferior to Preston, to Hutchinson, and 
to Oliver. Among his contemporaries he 
certainly had a well-deserved reputation, 
and is clearly entitled to the appellation 
that was bestowed upon him, of being a 
learned and philosophical Mason. 

Dupaty, Louis Emanuel 
Charles Mercier. The author of 
many Masonic songs and other fugitive 
pieces inserted in the Annates Magonniques. 
He wrote in 1810, with Keveroui de Saint- 
Cyr, a comic opera entitled "Cagliostro 
ou les Illumine's." In 1818, he published 
a Masonic tale entitled "PHarmonie." 
He was a poet and dramatic writer of some 
reputation, born in the Gironde in 1775, 
elected to the French Academy in 1835, 
and died in 1851. 

Duty. The duty of a Mason as an 
honest man is plain and easy. It requires 
of him honesty in contracts, sincerity in 
affirming, simplicity in bargaining, and 
faithfulness in performing. To sleep little, 
and to study much; to say little, and to 
hear and think much; to learn, that he may 
be able to do; and then to do earnestly 
and vigorously whatever the good of his 
fellows, his country and mankind requires, 
are the duties of every 'Mason. 



E. 



Eagle. The eagle, as a symbol, is of 
great antiquity. In Egypt, Greece, and 
Persia, this bird was sacred to the sun. 
Among the Pagans it was an emblem of 
Jupiter, and with the Druids it was a sym- 
bol of their supreme god. In the Scrip- 
tures, a distinguished reference is in many 
instances made to the eagle ; especially do 
we find Moses (Exod. xix. 4,) representing 
Jehovah as saying, in allusion to the belief 
that this bird assists its feeble young in 
their flight by bearing them upon its own 
pinions, " Ye have seen what I did unto the 
Egyptians, and how I bare you on eagles' 
wings, and brought you unto myself." Not 
less elevated was the symbolism of the 



eagle among the Pagans. Thus, Cicero, 
speaking of the myth of Ganymede carried 
up to Jove on an eagle's back, says that it 
teaches us that the truly wise, irradiated by 
the shining light of virtue, become more 
and more like God, until by wisdom they 
are borne aloft and spar to him. The her- 
alds explain the eagle as signifying the 
same thing among birds as the lion does 
among quadrupeds. It is, they say, the 
most swift, strong, laborious, generous, and 
bold of all birds, and for this reason it has 
been made, both by ancients and moderns, 
the symbol of majesty. In the jewel of the 
Rose Croix degree is found an eagle dis- 
played at the foot of the cross ; and it is 



236' 



EAGLE 



EAGLE 



there very appropriately selected as a sym- 
bol of Christ, in his divine character, bear- 
ing the children of his adoption on his 
wings, teaching them with unequalled love 
and tenderness to poise their unfledged 
wings and soar from the dull corruptions 
of earth to a higher and holier sphere. 
And for this reason the eagle in the jewel 
of that degree is very significantly repre- 
sented as having the wings displayed as if 
in the very act of flight. 

Eagle and Pelican, Knight of 
the. See Knight of the Eagle and Pelican. 

Eagle, Double - Headed. The 
eagle displayed, that is, with extended 
wings, as if in the act of flying, has always, 
from the majestic character of the bird, 
been deemed an emblem of imperial power. 
Marius, the consul, first consecrated the 
eagle, about eight years b. c, to be the sole 
Koman standard at the head of every legion, 
and hence it became the standard of the 
Roman empire ever afterwards. As the 
single-headed eagle was thus adopted as 
the symbol of imperial power, the double- 
headed eagle naturally became the repre- 
sentative of a double empire ; and on the 
division of the Roman dominions into the 
eastern and western empire, which were 
afterwards consolidated by the Carlovin- 
gian race into what was ever after called 
the Holy Roman empire, the double-headed 
eagle was assumed as the emblem of this 
double empire ; one head looking, as it were, 
to the West, or Rome, and the other to the 
East, or Byzantium. Hence the escutcheons 
of many persons now living, the descend- 
ants of the princes and counts of the Holy 
Roman empire, are placed upon the breast 
of a double-headed eagle. Upon the disso- 
lution of that empire, the emperors of Ger- 
many, who claimed their empire to be the 
representative of ancient Rome, assumed 
the double-headed eagle as their symbol, 
and placed it in their arms, which were 
blazoned thus : Or, an eagle displayed sable, 
having two heads, each inclosed within an 
amulet, or beaked and armed gules, holding 
in his right claw a sword and sceptre or, 
and in his left the imperial mound. Russia 
also bears the double-headed eagle, having 
added, says Brewer, that of Poland to her 
own, and thus denoting a double empire. 
It is, however, probable that the double- 
headed eagle of Russia is to be traced to 
some assumed representation of the Holy 
Roman empire based upon the claim of 
Russia to Byzantium ; for Cons tan tine, the 
Byzantine emperor, is said to have been the 
first who assumed this device to intimate 
the division of the empire into East and 
West. 

The statement of Millington {Heraldry 
in History, Poetry, and Romance, p. 290,) is 



doubtful, that " the double-headed eagle of 
the Austrian and Russian empires was first 
assumed during the second Crusade, and 
typified the great alliance formed by the 
Christian sovereigns of Greece and Ger- 
many against the enemy of their common 
faith, and it is retained by Russia and 
Austria as representations of those em- 
pires." The theory is more probable as 
well as more generally accepted which con- 
nects the symbol with the eastern and west- 
ern empires of Rome. It is, however, agreed 
by all that while the single-headed eagle 
denotes imperial dignity, the extension and 
multiplication of that dignity is symbolized 
by the two heads. 

The double-headed eagle was probably 
first introduced as a symbol into Masonry 
in the year 1758. In that year the body 
calling itself the Council of Emperors of 
the East and West was established in Paris. 
The double-headed eagle was likely to have 
been assumed by this Council in reference 
to the double jurisdiction which it claimed, 
and which is represented so distinctly in its 
title. Its ritual, which consisted of twenty- 
five degrees, all of which are now contained 
in the Ancient and Accepted Scottish Rite, 
was subsequently established in the city of 
Berlin, and adopted by the Grand Lodge 
of the Three Globes. Frederick II., king 
of Prussia, who was the head of the Ancient 
and Accepted Scottish Rite, is said to have 
merged this body into his own Rite, adding 
to its twenty-five degrees eight more, so as to 
make the thirty- three degrees of which that 
Rite is now composed. The double-headed 
eagle was then adopted as the symbol of 
the thirty- third and ultimate degree. The 
whole Rite being considered as a repre- 
sentative of the Holy Empire, as is indi- 
cated by the titles of two of its officers, 




who are still called the Secretary and the 
Treasurer of the Holy Empire, the double- 
headed eagle, which was the ensign, as it 
has been seen, of that empire, was appropri- 
ately adopted as the symbol of the govern- 
ing degree of the Rite. 
The jewel of the thirty-third degree, or 



EAGLE 



EAST 



237 



Sovereign Grand Inspector General of the 
Ancient and Accepted Scottish Rite, is a 
double-headed eagle (which was originally- 
black, but is now generally of silver), a 
golden crown resting on both heads, wings 
displayed, beak and claws of gold, his 
talons grasping a wavy sword, the emblem 
of cherubic fire, the hilt held by one talon, 
the blade by the other. The banner of the 
Order is also a double - headed eagle 
crowned. 

Eagle, Knight of the. See Knight 
of the Eagle. 

Eagle, Knight of the American. 
See Knight of the American Eagle, 

Eagle, Knight of the Black. 
See Knight of the Black Eagle. 

Eagle, Knight of the Gold. See 
Knight of the Gold Eagle. 

Eagle, Knight of the Prussian. 
See Knight of the Prussian Eagle. 

Eagle, Knight of the Red. See 
Knight of the Red Eagle. 

Eagle, Knight of the White and 
Black. See Knight of the White and 
Black Eagle. 

Eagles, Knight of the Two 
Crowned. See Knight of the Two 
Crowned Eagles. 

Ear of Corn. This was, among all 
the ancients, an emblem of plenty. Ceres, 
who was universally worshipped as the 
goddess of abundance, and even called by 
the Greeks Demeter, a manifest corruption 
of Gemeter, or mother earth, was symboli- 
cally represented with a garland on her 
head composed of ears of corn, a lighted 
torch in one hand, and a cluster of poppies 
and ears of corn in the other. And in the 
Hebrew, the most significant of all lan- 
guages, the two words, which signify an ear 
of corn, are both derived from roots which 
give the idea of abundance. For shibboleth, 
which is applicable both to an ear of corn 
and a flood of water, has its root in shabal, 
to increase or to flow abundantly ; and the 
other name of corn, dagan, is derived from 
the verb dagah, signifying to multiply, or 
to be increased. 

Ear of corn, which is a technical expres- 
tion in the second degree, has been some- 
times ignorantly displaced by a sheaf of 
wheat. This is done in America, under the 
mistaken supposition that corn refers only 
to Indian maize, which was unknown to the 
ancients. But corn is a generic word, and 
includes wheat and every other kind of 
grain. This is its legitimate English mean- 
ing, and hence an ear of corn, which is an 
old expression, and the right one, would 
denote a stalk, but not a sheaf of wheat. See 
Shibboleth. 

Ear, The Listening. The listening 
ear is one of the three precious jewels of a 



Fellow Craft Mason. In the Hebrew lan- 
guage, the verb ^£fc£>, shemong, signifies 
not only to hear, but also to understand and 
to obey. Hence, when Jesus said, after a 
parable, " he that hath ears to hear, let him 
hear," he meant to denote that he who 
hears the recital of allegories should en- 
deavor to discover their hidden meaning, 
and be obedient to their teaching. This is 
the true meaning of the symbol of the lis- 
tening ear, which admonishes the Fellow 
Craft not only that he should receive les- 
sons of instruction from his teacher, but 
that he should treasure them in his breast, 
so as to ponder over their meaning and 
carry out their design. 

Earthen Pan. In the lectures of the 
early part of the eighteenth century used as 
a symbol of zeal, together with chalk and 
charcoal, which represented freedom and 
fervency. In the modern lectures it has 
been substituted by clay. Pan once signi- 
fied hard earth, a meaning which is now 
obsolete, though from it we derive the name 
of a cooking utensil. 

East. The East has always been con- 
sidered peculiarly sacred. This was, with- 
out exception, the case in all the Ancient 
Mysteries. In the Egyptian rites, espe- 
cially, and those of Adonis, which were 
among the earliest, and from which the 
others derived their existence, the sun was 
the object of adoration, and his revolutions 
through the various seasons were fictitiously 
represented. The spot, therefore, where 
this luminary made his appearance at the 
commencement of day, and where his wor- 
shippers were wont anxiously to look for 
the first darting of his prolific rays, was es- 
teemed as the figurative birthplace of their 
god, and honored with an appropriate degree 
of reverence. And even among those nations 
where sun - worship gave place to more 
enlightened doctrines, the respect for the 
place of sun-rising continued to exist. 
The camp of Judah was placed by Moses 
in the East as a mark of distinction ; the 
tabernacle in the wilderness was placed due 
East and West ; and the practice was con- 
tinued in the erection of Christian 
churches. Hence, too, the primitive Chris- 
tians always turned towards the East in 
their public prayers, which custom St. Au- 
gustine (Serm. Dom. in Monte, c. 5,) ac- 
counts for " because the East is the most 
honorable part of the world, being the re- 
gion of light whence the glorious sun 
arises." And hence all Masonic Lodges, 
like their great prototype the Temple of 
Jerusalem, are built, or supposed to be 
built, due East and West ; and as the North 
is esteemed a place of darkness, the East, on 
the contrary, is considered a place of light. 

In the primitive Christian church, ac- 



238 



EAST 



ECLECTIC 



cording to St. Ambrose, in the ceremonies 
accompanying the baptism of a catechu- 
men, "he turned towards the West, the 
image of darkness, to abjure the world, and 
towards the East, the emblem of light, to 
denote his alliance with Jesus Christ." 
And so, too, in the oldest lectures of the 
last century, the Mason is said to travel 
from the West to the East, that is, from 
darkness to light. In the Prestonian sys- 
tem, the question is asked, " What induces 
you to leave the West to travel to the 
East?" And the answer is: "In search 
of a Master, and from him to gain instruc- 
tion." The same idea, if not precisely the 
same language, is preserved in the modern 
and existing rituals. 

The East, being the place where the Mas- 
ter sits, is considered the most honorable 
part of the Lodge, and is distinguished from 
the rest of the room by a dais, or raised 
platform, which is occupied only by those 
who have passed the Chair. 

Bazot [Manuel, p. 154,) says: "The ven- 
eration which Masons have for the East, 
confirms the theory that it is from the 
East that the Masonic cult proceeded, and 
that this bears a relation to the primitive 
religion whose first degeneration was sun- 
worship. 

East and West, Knight of the. 
See Knight of the East and West. 

Cast, Grand. The place where a 
Grand Lodge holds its communications, 
and whence are issued its edicts, is often 
called its Grand East. Thus, the Grand 
East of Boston would, according to this 
usage, be placed at the head of documents 
emanating from the Grand Lodge of Massa- 
chusetts. Grand Orient has sometimes been 
used instead of Grand East, but improperly. 
Orient might be admissible as signifying 
East, but Grand Orient having been adopted 
as the name of certain Grand Bodies, such 
as the Grand Orient of France, which is 
tantamount to the Grand Lodge of France, 
the use of the term might lead to confu- 
sion. Thus, the Orient of Paris is the seat 
of the Grand Orient of France. The ex- 
pression Grand East, however, is almost 
exclusively confined to this country ; and 
even here is not in universal use. 

East Indies. See India. 

East, Knight of the. See Knight 
of the East. 

Easter. Easter Sunday, being the day 
celebrated by the Christian church in com- 
memoration of the resurrection of the 
Lord Jesus, is appropriately kept as a feast- 
day by Rose Croix Masons. 

Easter Monday. On this day, in 
every third year, Councils of Kadosh in 
the Ancient and Accepted Scottish Rite 
hold their elections. 



Eastern Star, Order of the. An 

American Adoptive Rite, called the "Order 
of the Eastern Star," invented by Bro. 
Robert Morris, and somewhat popular in 
this country. It. consists of five degrees, 
viz., 1, Jephtha's daughter, or the daughter's 
degree ; 2, Ruth, or the widow's degree ; 3, 
Esther, or the wife's degree ; 4, Martha, or 
the sister's degree ; 5, Electa, or the Benevo- 
lent. It is entirely different from Euro- 
pean or French Adoptive Masonry. Re- 
cently, this Order has undergone a thorough 
organization, and been extended into other 
countries, especially into South America. 

East Port. An error of ignorance in 
the Landsdowne Manuscript, where the ex- 
pression, "the city of East Port," occurs as 
a corruption of " the cities of the East." 

Eavesdropper. A listener. The 
punishment which was directed in the old 
lectures, at the revival of Masonry in 1717, 
to be inflicted on a detected cowan was: 
" To be placed under the eaves of the house 
in rainy weather, till the water runs in at 
his shoulders and out at his heels." The 
French inflict a similar punishment. "On 
le met sous une gouttiere, une pompe, ou une 
fontaine, jusqu'I ce qu'il soit mouille depuis 
la t§te jusqu'aux pieds." Hence a listener is 
called an eavesdropper. The word is not, as 
has by some been supposed, a peculiar Ma- 
sonic term, but is common to the language. 
Skinner gives it in his Etymologicon, and calls 
it " vox sane elegantissima ;" and Blackstone 
(Comm., iv. 13,) thus defines it: "Eaves- 
droppers, or such as listen under walls, or 
windows, or the eaves of a house, to hearken 
after discourse, and thereupon to frame 
slanderous and mischievous tales, are a 
common nuisance and presentable at the 
court leet; or are indictable at the sessions, 
and punishable by fine and finding sureties 
for their good behavior." 

Ebony Box. A symbol in the high 
degrees of the human heart, and is intended 
to teach reserve and taciturnity, which 
should be inviolably maintained in regard 
to the incommunicable secrets of the Order. 
When it is said that the ebony box con- 
tained the plans of the Temple of Solomon, 
the symbolic teaching is, that in the human 
heart are deposited the secret designs and 
motives of our conduct by which we pro- 
pose to erect the spiritual temple of our 
lives. 

Eclectic Masonry. From the Greek, 
lKleKTiK.bg,ekZektikos, which means selecting. 
Those philosophers who, in ancient times, 
selected from the various systems of phil- 
osophy such doctrines as appeared most 
conformable to truth were called "eclectic 
philosophers." So the confederation of 
Masons in Germany, which consisted of 
Lodges that selected the degrees which 



ECLECTIC 



ECOSSAIS 



239 



they thought most conformable to ancient 
Freemasonry, was called the eclectic union, 
and the Masonry which it adopted received 
the name of Eclectic Masonry. See Eclec- 
tic Union. 

Eclectic Rite. The Rite practised 
by the Eclectic Union, which see. 

Eclectic Union. The fundamental 
idea of a union of the German Lodges for 
the purpose of purifying the Masonic sys- 
tem of the corruptions which had been in- 
troduced by the numerous degrees founded 
on alchemy, theosophy, and other occult 
sciences which at that time flooded the con- 
tinent of Europe, originated, in 1779, with 
the Baron Von Ditfurth, who had been 
a prominent member of the Rite of Strict 
Observance; although Lenning attributes 
the earlier thought of a circular letter to 
Von Knigge. But the first practical step 
towards this purification was taken in 1783 
by the Provincial Grand Lodges of Frank- 
fort-on-the-Main and of Wetzlar. These 
two bodies addressed an encyclical letter to 
the Lodges of Germany, in which they in- 
vited them to enter into an alliance for the 
purpose of " re-establishing the Royal Art 
of Freemasonry." The principal points on 
which this union or alliance was to be 
founded were, 1. That the three symbolic 
degrees only were to be acknowledged by 
the united Lodges. 2. That each Lodge 
was permitted to practise for itself such 
high degrees as it might select for itself, 
but that the recognition of these was not 
to be made compulsory on the other Lodges. 
3. That all the united Lodges were to be 
equal, none being dependent on any other. 
These propositions were accepted by seve- 
ral Lodges, and thence resulted the Eclec- 
tisches Bund, or Eclectic Union of Germany, 
at the head of which is the " Mother Grand 
Lodge of the Eclectic Union " at Frank- 
fort-on-the-Main. The system of Mason- 
ry practised by this union is called the 
Eclectic system, and the Rite recognized 
by it is the Eclectic Rite, which consists 
of only the three degrees of Apprentice, 
Fellow Craft, and Master Mason. 

Ecossais. This is a French word, 
which is most generally to be translated as 
Scottish Master. The term was introduced 
by the Chevalier Ramsay, who first invented 
the degree, which he called Ecossais be- 
cause he claimed that his system of Ma- 
sonry came from Scotland. From this 
original degree of Ramsay numerous others 
have sprung up under the same or similar 
name ; all of them, however, concurring in 
one particular, namely, that of detailing 
the method adopted for the preservation 
of the true Word. The American Mason 
will understand the character of the system 
of Ecossaism, as it may be called, when he 
is told that the Select Master of his own 



Rite is really an Ecossias degree. It is 
found, too, in many other Rites. Thus, in 
the French Rite, it is the fifth degree. In 
the Ancient and Accepted Scottish Rite, the 
thirteenth degree or Knights of the Ninth 
Arch is properly an Ecossais degree. The 
Ancient York Rite is without an Ecossais 
degree, but its principles are set forth in the 
instructions of the Royal Arch. 

Some idea of the extent to which these 
degrees have been multiplied may be formed 
from the fact that Oliver has a list of 
eighty of them; Ragon enumerates eighty- 
three; and the Baron Tschoudy, rejecting 
twenty-seven which he does not consider 
legitimate, retains a far greater number to 
whose purity he does not object. 

In the Ecossais system there is a legend, 
a part of which has been adopted in all 
the Ecossais degrees, and which has in fact 
been incorporated into the mythical his- 
tory of Masonry. It is to the effect that 
the builder of the Temple engraved the 
word upon a triangle of pure metal, and, 
fearing that it might be lost, he always 
bore it about his person, suspended from 
his neck, with the engraved side next to 
his breast. In a time of great peril to him- 
self, he cast it into an old dry well, which 
was in the south-east corner of the Temple, 
where it was afterwards found by three 
Masters. They were passing near the well 
at the hour of meridian, and were attracted 
by its brilliant appearance ; whereupon one 
of them, descending by the assistance of his 
comrades, obtained it, and carried it to King 
Solomon. But the more modern form of 
the legend dispenses with the circumstance 
of the dry well, and says that the builder 
deposited it in the place which had been 
purposely prepared for it, and where cen- 
turies afterwards it was found. And this 
amended form of the legend is more in ac- 
cord with the recognized symbolism of the 
loss and the recovery of the Word. 

Ecossais. 1. The fourth degree of 
Ramsay's Rite, and the original whence all 
the degrees of Ecossaism have sprung. 2. 
The fifth degree of the French Rite. 3. 
The Ecossais degrees constitute the fourth 
class of the Rite of Mizraim, — from the 
fourteenth to the twenty-first degree. In 
the subsequent articles only the principal 
Ecossais degrees will be mentioned. 

Ecossais Architect, Perfect. 
(Ecossais Architecte Parfait.) A degree in 
the collection of M. Pyron. 

Ecossais, English. ( Ecoss. Anglais. ) 
A degree in the Mother Lodge of the Phil- 
osophic Rite. 

Ecossais, Faithful. (Ecossais Fi- 
dele.) See Vielle Bru. 

Ecossais, French. The thirty-fifth 
degree of the collection of the Metropolitan 
Chapter of France. 



240 



ECOSSAIS 



EDICT 



Ecossais, Grand. The fourteenth 
degree of the Scottish Rite is so called in 
some of the French rituals. 

Ecossais* Grand Architect. 
{Grand Architect Ecossais.) The forty-fifth 
degree of the Metropolitan Chapter of 
France. 

Ecossais, Grand Master. Form- 
erly the sixth degree of the Capitular sys- 
tem, practised in Holland. 

Ecossais, Knight. A synonym of 
the ninth degree of Illuminism. It is more 
commonly called Illuminatus Dirigens. 

Ecossais, Master. The fifth degree 
of the Rite of Zinnendorf. It was also for- 
merly among the high degrees of the Ger- 
man Chapter and those of the Rite of the 
Clerks of Strict Observance. It is said to 
have been composed by Baron Hund. 

Ecossais Novice. A synonym of 
the eighth degree of Illuminism. It is 
more commonly called Illuminatus Major. 

Ecossais of Clermont. The thir- 
tieth degree of the Metropolitan Chapter 
of France. 

Ecossais of England. A degree 
in the collection of M. Le Rouge. 

Ecossais of Franville. The thir- 
ty-first degree of the Metropolitan Chapter 
of France. 

Ecossais of Hiram. A degree 
in the Mother Lodge of the Philosophic 
Scotch Rite. 

Ecossais of Messina. A degree in 
the nomenclature of M. Fustier. 

Ecossais of Montpellier. The 
thirty-sixth degree of the Metropolitan 
Chapter of France. 

Ecossais of Naples. The forty- 
second degree of the collection of the 
Metropolitan Chapter of France. 

Ecossais of Perfection. The 
thirty- ninth degree of the collection of the 
Metropolitan Chapter of France. 

Ecossais of Prussia. A degree in 
the archives of the Mother Lodge of the 
Philosophic Scottish Rite. 

Ecossais of St. Andrew. A not 
unusual form of Ecossaism, and found in 
several Rites. 1 . The second degree of the 
Clerks of Strict Observance ; 2. The twen- 
ty-first degree of the Rite of Mizraim ; 3. 
The twenty-ninth degree of the Ancient 
and Accepted Scottish Rite is also an Ecos- 
sais of St. Andrew ; 4. The sixty-third 
degree of the collection of the Metropolitan 
Chapter of France is an Ecossais of St. 
Andrew of Scotland ; 5. The seventy-fifth 
degree of the same collection is called Ecos- 
sais of St. Andrew of the Thistle. 

Ecossais of St. George. A degree 
in the collection of Le Page. 

Ecossais of the Forty. {Ecossais des 
Quarante.) The thirty-fourth degree of the 



collection of the Metropolitan Chapter of 
France. 

Ecossais of the Lodge of Prince 
Edward. A degree in the collection of 
Pyron. This was probably a Stuart degree, 
and referred to Prince Charles Edward, the 
young Pretender. 

Ecossais of the Sacred Vault of 
James VI. 1. The thirty-third degree 
of the collection of the Metropolitan Chap- 
ter of France, said to have been composed 
by the Baron Tschoudy. 2. The twentieth 
degree of the Rite of Mizraim. 3. In the 
French rituals, this name has been given to 
the fourteenth degree of the Scottish Rite. 
Chemin Dupontes says that the degree was 
a homage paid to the kings of Scotland. 
Nothing, however, of this can be found in 
its present ritual ; but it is very probable 
that the degree, in its first conception, and 
in some ritual that no longer exists, was an 
offspring of the house of Stuart, of which 
James VI. was the first English king. 

Ecossais of the Three J. J. J. 

1. The thirty-second degree of the collec- 
tion of the Metropolitan Chapter of France. 

2. The nineteenth degree of the Rite of 
Mizraim. The three J. J. J. are the ini- 
tials of Jourdain, Jaho, Jachin. 

Ecossais of Toulouse. A degree 
in the archives of the Mother Lodge of the 
Philosophic Scottish Rite. 

Ecossais of the Triple Trian- 
gle. The thirty-seventh degree of the col- 
lection of the Metropolitan Chapter of 
France. 

Ecossais, Parisian. So Thory has 
it; but Ragon, and all the other nomencla- 
tors, give it as Ecossais Panissiere. The 
seventeenth degree of the Rite of Mizraim. 

Ecossais, Perfect. A degree in the 
archives of the Mother Lodge of the Philo- 
sophic Scottish Rite. 

Ecossism. A name given by French 
Masonic writers to the thirty-three degrees 
of the Ancient and Accepted Scottish Rite. 
This, in English, would be equivalent to 
Scottish Masonry, which see. 

Ecuador. Masonry was introduced 
into the Republic of Ecuador, in the year 
1857, by the Grand Orient of Peru, which 
organized a Symbolic Lodge and Chapter 
of the eighth degree in Guayaquil ; but in 
consequence of the opposition of the priests, 
these bodies did not flourish, and at the 
end of two years their members surrendered 
their warrants and ceased to pursue their 
Masonic labors. 

Edict of Cyrus. Five hundred and 
thirty-six years before the Christian era, 
Cyrus issued his edict permitting the Jews 
to return from the captivity at Babylon to 
Jerusalem, and to rebuild the House of the 
Lord. At the same time he restored to 



EDICTS 



EGG 



241 



them all the sacred vessels and precious 
ornaments of the first Temple, which had 
been carried away by Nebuchadnezzar, and 
which were still in existence. This is com- 
memorated in the Koyal Arch degree of 
the York and American Kites. It is also 
referred to in the fifteenth degree, or Knight 
of the East of the Scottish Eite. 

Edicts. The decrees of a Grand Mas- 
ter or of a Grand Lodge are called Edicts, 
and obedience to them is obligatory on all 
the Craft. 

Edinburgh. The capital of Scotland. 
The Official Register of the Grand Lodge 
of Scotland, published at the end of its 
"Laws and Constitutions," (Edit. 1852, p. 
60,) states that the " Lodge of Edinburgh, 
No. 1," was instituted in 1518; and the 
Charter of Cologne speaks of the existence 
of a Lodge in that city in 1535, but the au- 
thenticity of this document is now gener- 
ally disputed. Lawrie, however, [Hist. 
Freem., p. 102,) says that the Minutes of St. 
Mary's Lodge, which is the oldest Lodge 
in Edinburgh, extend as far back as the 
year 1598. See Scotland. 

Edinburgh, Congress of. It was 
convoked, in 1736, by William St. Clair of 
Roslin, Patron of the Masons of Scotland, 
(whose mother Lodge was at Kilwinning,) 
with the view of abdicating his dignity as 
hereditary Grand Patron, with all the privi- 
leges granted in 1430, by King James II., 
to the family of Roslin, and afterwards to 
organize Masonry upon a new basis. The 
members of thirty-two Lodges uniting for 
this purpose, constituted the new Grand 
Lodge of Scotland, and elected St. Clair 
Grand Master. See St. Clair. 

Edwin. The son of Edward, Saxon 
king of England, who died in 924, and was 
succeeded by his eldest son Athelstan. 
The Masonic tradition is that Athelstan 
appointed his brother Edwin the Patron 
of Masonry in England, and gave him what 
the Old Records call a free Charter to hold 
an Annual Communication or General As- 
sembly, under the authority of which he 
summoned the Masons of England to meet 
him in a Congregation at York, where they 
met in 926 and formed the Grand Lodge 
of England. The Old Records say that 
these Masons brought with them many old 
writings and records of the Craft, some in 
Greek, some in Latin, some in French, and 
other languages, and from these framed 
the document now known as the York Con- 
stitutions, whose authenticity has been in 
recent years so much a subject of contro- 
versy among Masonic writers. Prince Ed- 
win died two years before his brother, and 
a report was spread of his being put wrong- 
fully to death by him; "but this," says 
Preston, " is so improbable in itself, so in- 
2F 16 



consistent with the character of Athelstan, 
and, indeed, so slenderly attested, as to be 
undeserving a place in history." William 
of Malmesbury, the old chronicler, relates 
the story, but confesses that it had no bet- 
ter foundation than some old ballads. But 
now come the later Masonic antiquaries, 
who assert that Edwin himself is only a 
myth, and that, in spite of the authority of 
a few historical writers, Athelstan had no 
son or brother of the name of Edwin. 
Woodford ( Old Charges of the Brit. Free- 
masons, p. xiv.,) thinks that the Masonic 
tradition points to Edwin, king of Northum- 
bria, whose rendezvous was once at Auldby, 
near York, and who in 627 aided in the 
building of a stone church at York, after 
his baptism there, with Roman workmen. 
" Tradition," he says, " sometimes gets con- 
fused after the lapse of time ; but I believe 
the tradition is in itself true which links 
Masonry to the church building at York, 
by the Operative Brotherhood, under Ed- 
win, in 627, and to a gild Charter under 
Athelstan, in 927." 

The legend of Prince Edwin, of course, 
requires some modification, but we should 
not be too hasty in rejecting altogether a 
tradition which has .been so long and so 
universally accepted by the Fraternity, and 
to which Anderson, Preston, Krause, Oli- 
ver, and a host of other writers, have sub- 
scribed their assent. The subject will be 
fully discussed under the head of York Le- 
gend, which see. 

Egg, Mundane. It was a belief of 
almost all the ancient nations, that the 
world was hatched from an egg made by 
the Creator, over which the Spirit of God 
was represented as hovering in the same 
manner as a bird broods or flutters over her 
eggs. Faber, (Pag. Idol., i. 4,) who traced 
everything to the Arkite worship, says that 
this egg, which was a symbol of the resur- 
rection, was no other than the ark ; and as 
Dionysus was fabled in the Orphic hymns 
to be born from an egg, he and Noah were 
the same person; wherefore the birth of 
Dionysus or Brahma, or any other hero 
god from an egg, was nothing more than 
the egress of Noah from the ark. Be this 
as it may, the egg has been always deemed 
a symbol of the resurrection, and hence the 
Christian use of Easter eggs on the great 
feast of the resurrection of our Lord. As 
this is the most universally diffiised of all 
symbols, it is strange that it has found no 
place in the symbolism of Freemasonry, 
which deals so much with the doctrine of 
the resurrection, of which the egg was 
everywhere the recognized symbol. It was, 
however, used by the ancient architects, 
and from them was adopted by the Ope- 
rative Masons of the Middle Ages, one of 



242 



EGLINTON 



EGYPTIAN 



whose favorite ornaments was the ovolo, or 
egg-moulding. 
Eglinton Manuscript. An Old 

Record supposed to be of the date of 1599. 
It is so named from its having been dis- 
covered some years ago in the charter chest 
at Eglinton Castle. It is a Scottish manu- 
script, and is valuable for its details of 
early Masonry in Scotland. In it, Edin- 
burgh is termed "the first and principal 
Lodge," and Kilwinning is called "the 
heid and secund Ludge of Scotland in all 
tyme cuming." An exact copy of it was 
taken by Bro. D. Murray Lyon, and first 
published by Bro. W. J. Hughan in his 
Unpublished Records of the Graft. 

Egyptian Masonry. See Cagliostro. 

Egyptian Mysteries. Egypt has 
always been considered as the birthplace 
of the mysteries. It was there that the 
ceremonies of initiation were first estab- 
lished. It was there that truth was first 
veiled in allegory, and the dogmas of reli- 
gion were first imparted under symbolic 
forms. From Egypt — "the land of the 
winged globe " — the land of science and 
philosophy, "peerless for stately tombs 
and magnificent temples — the land whose 
civilization was old and mature before other 
nations, since called to empire, had a 
name" — this system of symbols was dis- 
seminated through Greece and Rome and 
other countries of Europe and Asia, giving 
origin, through many intermediate steps, to 
that mysterious association which is now rep- 
resented by the Institution of Freemasonry. 

To Egypt, therefore, Masons have always 
looked with peculiar interest, as the cradle 
of that mysterious science of symbolism 
whose peculiar modes of teaching they 
alone, of all modern institutions, have pre- 
served to the present day. 

The initiation into the Egyptian myste- 
ries was, of all the systems practised by 
the ancients, the most severe and impres- 
sive. The Greeks at Eleusis imitated it to 
some extent, but they never reached the 
magnitude of its forms nor the austerity of 
its discipline. The system had been organ- 
ized for ages, and the priests, who alone 
were the hierophants, — the explainers of 
the mysteries, or, as we should call them 
in Masonic language, the Masters of the 
Lodges, — were educated almost from child- 
hood for the business in which they were 
engaged. That "learning of the Egyp- 
tians," in which Moses is said to have been 
so skilled, was all imparted in these myste- 
ries. It was confined to the priests and to 
the initiates; and the trials of initiation 
through which the latter had to pass were 
so difficult to be endured, that none but those 
who were stimulated by the most ardent 
thirst for knowledge dared to undertake 
them or succeeded in submitting to them. 



The priesthood of Egypt constituted a 
sacred caste, in whom the sacerdotal func- 
tions were hereditary. They exercised also 
an important part in the government of the 
state, and the kings of Egypt were but the 
first subjects of its priests. They had 
originally organized, and continued to con- 
trol, the ceremonies of initiation. Their 
doctrines were of two kinds — exoteric or 
public, which were communicated to the 
multitude, and esoteric or secret, which 
were revealed only to a chosen few ; and to 
obtain them it was necessary to pass through 
an initiation which was characterized by 
the severest trials of courage and fortitude. 

The principal seat of the mysteries was 
at Memphis, in the neighborhood of the 
great Pyramid. They were of two kinds, 
the greater and the less ; the former being 
the mysteries of Osiris and Serapis, the 
latter those of Isis. The mysteries of Osi- 
ris were celebrated at the autumnal equinox, 
those of Serapis at the summer solstice, and 
those of Isis at the vernal equinox. 

The candidate was required to exhibit 
proofs of a blameless life. For some days 
previous to the commencement of the cere- 
monies of initiation, he abstained from all 
unchaste acts, confined himself to an ex- 
ceedingly light diet, from which animal 
food was rigorously excluded, and purified 
himself by repeated ablutions. 

Apuleius, (Met., lib. xi.,) who had been 
initiated in all of them, thus alludes, with 
cautious reticence, to those of Isis : " The 
priest, all the profane being removed to a 
distance, taking hold of me by the hand, 
brought me into the inner recesses of the 
sanctuary itself, clothed in a new linen 
garment. Perhaps, curious reader, you 
may be eager to know what was then said 
and done. I would tell you were it lawful 
for me to tell you ; you should know it if 
it were lawful for you to hear. But both 
the ears that heard those things and the 
tongue that told them would reap the evil 
results of their rashness. Still, however, 
kept in suspense, as you probably are, with 
religious longing, I will not torment you 
with long-protracted anxiety. Hear, thare- 
fore, but believe what is the truth. / ap- 
proached the confines of death, and, having 
trod on the threshold of Proserpine, I re- 
turned therefrom, being borne through all 
the elements. At midnight I saw the sun 
shining with its brilliant light ; and I ap- 
proached the presence of the gods beneath 
and the gods above, and stood near and 
worshipped them. Behold, I have related 
to you things of which, though heard by 
you, you must necessarily remain ignorant." 

The first degree, as we may term it, of 
Egyptian initiation was that into the mys- 
teries of Isis. What was its peculiar import, 
we are unable to say. Isis, says Knight, 



EGYPTIAN 



EGYPTIAN 



243 



was, among the later Egyptians, the per- 
sonification of universal nature. To Apu- 
leius she says: "I am nature — the parent 
of all things, the sovereign of the elements, 
the primary progeny of time." Plutarch 
tells us that on the front of the temple of 
Isis was placed this inscription: "I, Isis, 
am all that has been, that is, or shall be, 
and no mortal hath ever unveiled me." 
Thus we may conjecture that the Isiac 
mysteries were descriptive of the alternate 
decaying and renovating powers of nature. 
Higgins, (Anacal., ii. 102,) it is true, says 
that during the mysteries of Isis were cele- 
brated the misfortunes and tragical death 
of Osiris in a sort of drama ; and Apuleius 
asserts that the initiation into her myste- 
ries is celebrated as bearing a close resem- 
blance to a voluntary death, with a preca- 
rious chance of recovery. But Higgins 
gives no authority for his statement, and 
that of Apuleius cannot be constrained into 
any reference to the enforced death of 
Osiris. It is, therefore, probable that the 
ceremonies of this initiation were simply 
preparatory to that of the Osirian, and 
taught, by instructions in the physical laws 
of nature, the necessity of moral purifica- 
tion, a theory which is not incompatible 
with all the mystical allusions of Apuleius 
when he describes his own initiation. 

The mysteries of Serapis constituted the 
second degree of the Egyptian initiation. 
Of these rites we have but a scanty knowl- 
edge. Herodotus is entirely silent concern- 
ing them, and Apuleuis, calling them " the 
nocturnal orgies of Serapis, a god of the first 
rank," only intimates that they followed 
those of Isis, and were preparatory to the 
last and greatest initiation. Serapis is said 
to have been only Osiris while in Hades; 
and hence the Serapian initiation might 
have represented the death of Osiris, but 
leaving the lesson of resurrection for a sub- 
sequent initiation. But this is merely a con- 
jecture. 

In the mysteries of Osiris, which were the 
consummation of the Egyptian system, the 
lesson of death and resurrection was sym- 
bolically taught; and the legend of the 
murder of Osiris, the search for the body, 
its discovery and restoration to life is scen- 
ically represented. This legend of initia- 
tion was as follows. Osiris, a wise king of 
Egypt, left the care of his kingdom to his 
wife Isis, and travelled for three years to 
communicate to other nations the arts of 
civilization. During his absence, his broth- 
er Typhon formed a secret conspiracy to 
destroy him and to usurp his throne. On 
his return, Osiris was invited by Typhon 
to an entertainment in the month of No- 
vember, at which all the conspirators were 
present. Typhon produced a chest inlaid 
with gold, and promised to give it to any 



person present whose body would most ex- 
actly fit it. Osiris was tempted to try the 
experiment; but he had no sooner laid 
down in the chest, than the lid was closed 
and nailed down, and the chest thrown into 
the river Nile. The chest containing the 
body of Osiris was, after being for a long 
time tossed about by the waves, finally 
cast up at Byblos in Phoenicia, and left at 
the foot of a tamarisk tree. Isis, over- 
whelmed with grief for the loss of her hus- 
band, set out on a journey, and traversed 
the earth in search of the body. After 
many adventures, she at length discovered 
the spot whence it had been thrown up by 
the waves, and returned with it in triumph 
to Egypt. . It was then proclaimed, with 
the most extravagant demonstrations of 
joy, that Osiris was risen from the dead 
and had become a god. Such, with slight 
variations of details by different writers, 
are the general outlines of the Osiric le- 
gend which was represented in the drama 
of initiation. Its resemblance to the Hi- 
ramic- legend of the Masonic system will 
be readily seen, and its symbolism will be 
easily understood. Osiris and Typhon are 
the representatives of the two antagonistic 
principles — good and evil, light and dark- 
ness, life and death. 

There is also an astronomical interpreta- 
tion of the legend which makes Osiris the 
sun and Typhon the season of winter, 
which suspends the fecundating and fertil- 
izing powers of the sun or destroys its life, 
to be restored only by the return of invig- 
orating spring. 

The sufferings and death of Osiris were 
the great mystery of the Egyptian religion. 
His being the abstract idea of the divine 
goodness, his manifestation upon earth, his 
death, his resurrection, and his subsequent 
ofiice as judge of the dead in a future state, 
look, says Wilkinson, like the early revela- 
tion of a future manifestation of the deity 
converted into a mythological fable. 

Into these mysteries Herodotus, Plu- 
tarch, and Pythagoras were initiated, and 
the former two have given brief accounts 
of them. But their own knowledge must 
have been extremely limited, for, as Clem- 
ent of Alexandria (Strom., v. 7,) tells us, 
the more important secrets were not re- 
vealed even to all the priests, but to a 
select number of them only. 

Egyptian Priests, Initiations of 
the. In the year 1770, there was pub- 
lished at Berlin a work entitled Crata Be- 
poa ; oder Einweihurtgen der Egyptischen 
Priester, i. e. Crata Kepoa; or, Initiations 
of the Egyptian Priests. This book was 
subsequently republished in 1778, and 
translated into French under the revision 
of Ragon, and published at Paris in 1821, 
by Bailleul. It professed to give the whole 



244 



EHEYEH 



EHEYEH 



formula of the initiation into the mysteries 
practised by the ancient Egyptian priests. 
Lenning cites the work, and gives an out- 
line of the system as if he thought it an 
authentic relation ; but Gadicke more pru- 
dently says of it that he doubts that there 
are more mysteries described in the book 
than were ever practised by the ancient 
Egyptian priests. The French writers 
have generally accepted it as genuine. 
Forty years before, the Abbe Terrasson had 
written a somewhat similar work, in which 
he pretended to describe the initiation of 
a Prince of Egypt. Kloss, in his Bibli- 
ography, has placed this latter work under 
the head of "Romances of the Order; " and a 
similar place should doubtless be assigned to 
the Crata Repoa. The curious may, however, 
be gratified by a brief detail of the system. 

According to the Crata Repoa, the priests 
of Egypt conferred their initiation at 
Thebes. The mysteries were divided into 
the following seven degrees. 1. Pastoph- 
oros. 2. Neocoros. 3. Melanophoros. 4. 
Kistophoros. 5. Balahate. 6. Astrono- 
mos. 7. Propheta. The first degree was 
devoted to instructions in the physical 
sciences ; the second, to geometry and archi- 
tecture. In the third degree, the candidate 
was instructed in the symbolical death of 
Osiris, and was made acquainted with the 
hieroglyphical language. In the fourth, he 
was presented with the book of the laws of 
Egypt, and became a judge. The instruc- 
tions of the fifth degree were dedicated to 
chemistry, and of the sixth to astronomy 
and the mathematical sciences. In the 
seventh and last degree the candidate re- 
ceived a detailed explanation of all the 
mysteries, his head was shaved, and he was 
presented with a cross, which he was con- 
stantly to. carry, a white mantle, and a 
square head dress. To each degree was at- 
tached a word and sign. Any one who 
should carefully read the Crata Repoa, 
would be convinced that, so far from 
being founded on any ancient system of 
initiation, it was simply a modern in- 
vention made up out of the high degrees 
of continental Masonry. It is indeed sur- 
prising that Lenning and Ragon should 
have treated it as if it had the least claims 
to antiquity. 

Elieyeh asher Eheyeh. The pro- 
nunciation of ppilK 1C5W IT HN> which 
means, / am that I am, and is one of the 
pentateuchal names of God. It is related 
in the third chapter of Exodus, that when 
God appeared to Moses in the burning 
bush, and directed him to go to Pharaoh 
and to the children of Israel in Egypt, 
Moses required that, as preliminary to his 
mission, he should be instructed in the 
name of God, so that, when he was asked 
by the Israelites, he might be able to prove 



his mission by announcing what that name 
was ; and God said to him, n*n&$>( Eheyeh,) 
lam that lam; and he directed him to say, 
" I am hath sent you." Eheyeh asher eheyeh 
is, therefore, the name of God, in which 
Moses was instructed at the burning bush. 

Maimonides thinks that when the Lord 
ordered Moses to tell the people that n^H^ 
(Eheyeh) sent him, he did not mean that 
he should only mention his name ; for if 
they were already acquainted with it, he 
told them nothing new, and if they were 
not, it was not likely that they would be 
satisfied by saying such a name sent me, for 
the proof would still be wanting that this 
was really the name of God ; therefore, he 
not only told them the name, but also taught 
them its signification. In those times, Sa- 
baism being the predominant religion, al- 
most all men were idolaters, and occupied 
themselves in the contemplation of the 
heavens and the sun and the stars, with- 
out any idea of a personal God in the 
world. Now, the Lord, to deliver his people 
from such an error, said to Moses, " Go and 
tell them I AM THAT I AM hath sent me 
unto you," which name j^HN* (Eheyeh,) 
signifying Being, is derived from n\"7, 
(heyeh,) the verb of existence, and which, 
being repeated so that the second is the 
predicate of the first, contains the mys- 
tery. This is as if he had said, " Ex- 
plain to them that i" am what lam: that is, 
that my Being is within myself, indepen- 
dent of every other, different from all other 
beings, who are so alone by virtue of my 
distributing it to them, and might not have 
been, nor could actually be, such without 
it." So that |"Vn*$ denotes the Divine 
Being Himself, by which he taught Moses 
not only the name, but the infallible de- 
monstration of the Fountain of Existence, 
as the name itself denotes. The Kabba- 
lists say that Eheyeh is the crown or high- 
est of the Sephiroth, and that it is the 
name that was hidden in the most secret 
place of the tabernacle. 

The Talmudists had many fanciful exer- 
citations on this word }7*ntf> an d> among 
others, said that it is equivalent to HliT, 
and the four letters of which it is formed 
possess peculiar properties. J$ is in He- 
brew numerically equivalent to 1, and * to 
10, which is equal to 11 ; a result also ob- 
tained by taking the second and third 
letters of the holy name, or H an( i 1> which 
are 5 and 6, amounting to 11. But the 5 
and 6 invariably produce the same number 
in their multiplication, for 5 times 5 are 
25, and 6 times 6 are 36, and this invari- 
able product of ,"7 and *| was said to denote 
the unchangeableness of the First Cause. 
Again, lam, iTJ7N> commences with X or 
1, the beginning of numbers, and Jehovah, 
HIPP* with * or 10, the end of numbers, 



EIGHT 



ELECT 



245 



which signified that God was the begin- 
ning and end of all things. The phrase, 
Eheyeh asher eheyeh, is of importance in the 
study of the legend of the Royal Arch sys- 
tem. Some years ago, that learned Mason, 
William S. Rockwell, while preparing his 
Ahiman Rezon for the State of Georgia, 
undertook, but beyond that jurisdiction 
unsuccessfully, to introduce it as a password 
to the veils. 

Eight. Among the Pythagoreans the 
number eight was esteemed as the first cube, 
being formed by the continued multiplica- 
tion of 2 X 2 X 2, and signified friendship, 
prudence, counsel, and justice ; and, as the 
cube or reduplication of the first even num- 
ber, it was made to refer to the primitive 
law of nature, which supposes all men to 
be equal. Christian numerical symbolo- 
gists have called it the symbol of the resur- 
rection, because Jesus rose on the 8th day, 
i. e. the day after the 7th, and because the 
name of Jesus in Greek numerals, corres- 
ponding to its Greek letters, is 10, 8, 200, 
70, 400, 200, which, being added up, is 888. 
Hence, too, they call it the Dominical Num- 
ber. As 8 persons were saved in the ark, 
those who, like Faber, have adopted the 
theory that the Arkite Rites pervaded 
all the religions of antiquity, find an im- 
portant symbolism in this number, and as 
Noah was the type of the resurrection, they 
again find in it a reference to that doctrine. 
It can, however, be scarcely reckoned 
among the numerical symbols of Masonry. 

Eighty-One. A sacred number in 
the high degrees, because it is the square 
of nine, which is again the square of three. 
The Pythagoreans, however, who considered 
the nine as a fatal number, especially 
dreaded eighty-one, because it was pro- 
duced by the multiplication of nine by itself. 

El, Sx. One of the Hebrew names of 
God, signifying the Mighty One. It is the 
root of many of the other names of Deity, 
and also, therefore, of many of the sacred 
words in the high degrees. Bryant [Anc. 
Myth., i. 16,) says it was the true name of 
God, but transferred by the Sabians to the 
sun, whence the Greeks borrowed their 



Elchanan, pnSx. God has graciously 
given. In the authorized version, it is im- 
properly translated Elhanan. Jerome says 
that it meant David, because in 2 Sam. 
xxi. 19, it is said that Elchanan slew Go- 
liath. A significant word in the high de- 
grees, which has undergone much corrup- 
tion and various changes of form. In the 
old rituals it is Eleham. Lenning gives El- 
chanam, and incorrectly translates, mercy 
of God; Delaunay calls it Eliham, and 
translates it, God of the people, in which 
Pike concurs. 



Elders. This word is used in some of 
the old Constitutions to designate those 
Masons who, from their rank and age, were 
deputed to obligate Apprentices when ad- 
mitted into the Craft. Thus in the Con- 
stitutions of Masonrie, preserved in the ar- 
chives of the Lodge at York, with the date 
of 1704, and which were first published by 
Bro. Wm. J. Hughan, [Hist. Frem. in York, 
p. 98,) we find this expression, Tunc, unus ex 
Senioribus Teneat librum, etc., which in 
another manuscript, dated 1693, preserved 
in the same archives, and for the publica- 
tion of which we are also indebted to Bro. 
Hughan, the same passage is thus trans- 
lated, " Then one of the elders takeing the 
Booke, and that hee or shee that is to bee 
made Mason shall lay their hands thereon, 
and the charge shall be given." 

Elect. See Elu. 

Elect Brother. The seventh de- 
gree of the Rite of Zinnendorf and of the 
National Grand Lodge of Berlin. 

Elect Cohens, Order of. See 
Paschalis, Martin. 

Elect Commander. {Elu Com- 
mandeur.) A degree mentioned in Fus- 
tier's nomenclature of degrees. 

Elect, Or and. [Grand Elu.) The 
fourteenth degree of the Chapter of the 
Emperors of the East and West. The 
same as the Grand Elect, Perfect and Sub- 
lime Mason of the Scottish Rite. 

Elect Lady, Sublime. [Dame, Elu 
Sublime.) An androgynous degree con- 
tained in the collection of Pyron. 

Elect, Eittle English. [Petit Elu 
Anglais.) The Little English Elect was a 
degree of the Ancient Chapter of Cler- 
mont. The degree is now extinct. 

Elect Master. [Maitre Elu.) 1. 
The thirteenth degree of the collection of 
the Metropolitan Chapter of France. 2. 
The fifth degree of the Rite of Zinnendorf. 

Elect of Fifteen. ( Elu des Quinze. ) 
The tenth degree in the Ancient and Ac- 
cepted Scottish Rite. The place of meet- 
ing is called a chapter; the emblematic 
color is black, strewed with tears ; and the 
principal officers are a Thrice Illustrious 
Master and two Inspectors. The history of 
this degree develops the continuation and 
conclusion of the punishment inflicted on 
three traitors who, just before the conclu- 
sion of the Temple, had committed a crime 
of the most atrocious character. The de- 
gree is now more commonly called Illustrious 
Elu of the Fifteen. The same degree is 
found in the Chapter of Emperors of the 
East and West, and in the Rite of Miz- 
raim. 

Elect of London. [Elus des Lon- 
dres.) The seventieth degree of the collec- 
tion of the Metropolitan Chapter of France. 



246 



ELECT 



ELEMENTS 



Elect of Xine. {Elu des Neuf. ) The 

ninth degree of the Ancient and Accepted 
Rite. In the old rituals there were two 
officers who represented Solomon and 
Stolkin. But in the revised ritual of the 
Southern Jurisdiction, the principal officers 
are a Master and two Inspectors. The 
meetings are called Chapters. The degree 
details the mode in which certain traitors, 
who, just before the completion of the Tem- 
ple, had been engaged in an execrable 
deed of villany, received their punishment. 
The symbolic colors are red, white, and 
black ; the white emblematic of the purity 
of the knights ; the red, of the crime which 
was committed; and the black, of grief. 
This is the first of 1 the elu degrees, and the 
one on which the whole elu system has 
been founded. 

Elect of tfine and Fifteen. (Au- 
serwdhlte der Neun und der Funfzehn. ) The 
first and second points of the fourth degree 
of the old system of the Royal York Lodge 
of Berlin. 

Elect of Perignan. (Elu de Pe- 
rignan.) A degree illustrative of the pun- 
ishment inflicted upon certain criminals 
whose exploits constitute a portion of the 
legend of Symbolic Masonry. The sub- 
stance of this degree is to be found in the 
Elect of Nine, and Elect of Fifteen in the 
Scottish Rite, with both of which it is 
closely connected. It is the sixth degree 
of the Adonhiramite Rite. See Perignan. 

Elect of the New Jerusalem. 
Formerly the eighth and last of the high 
degrees of the Grand Chapter of Berlin. 

Elect of the Twelve Tribes. [Elu 
des douze Tribus.) The seventeenth degree 
of the collection of the Metropolitan Chapter 
of France. 

Elect of Truth, Rite of. ( Bite des 
Elus de la Verite.) This Rite was instituted 
in 1776, by the Lodge of Perfect Union, at 
Rennes, in France. A few Lodges in the 
interior of France adopted this regime; but, 
notwithstanding its philosophical character, 
it never became popular, and finally, about 
the end of the eighteenth century, fell into 
disuse. It consisted of twelve degrees di- 
vided into two classes, as follows : 

1st Class. Knights Adepts. 1. Appren- 
tice; 2. Fellow Craft; 3. Master; 4. Per- 

2d Class.' Elects of Truth. 5. Elect of 
Nine ; 6. Elect of Fifteen ; 7. Master Elect ; 
8. Architect ; 9. Second Architect ; 10. 
Grand Architect; 11. Knight of the East; 
12. Prince of Rose Croix. 

Elect of Twelve. See Knight Elect 
of Twelve. 

Elect, Perfect. {Parfait Elu.) The 
twelfth degree of the Metropolitan Chapter 
of France, and also of the Rite of Mizraim. 



Elect, Perfect and Sublime 
Mason. See Perfection, Degree of. 

Elect Philosopher. A degree 
under this name is found in the instruc- 
tions of the Philosophic Scottish Rite, and 
in the collection of Viany. 

Elect Secret, Severe Inspector. 
(Elu Secret, Severe Inspecteur.) The four- 
teenth degree of the collection of the Me- 
tropolitan Chapter of France. 

Elect, Sovereign. (Elu Souverain.) 
The fifty- ninth degree of the Rite of Miz- 
raim. 

Elect, Sublime. (Elu Sublime.) The 
fifteenth degree of the collection of the Me- 
tropolitan Chapter of France. 

Elect, Supreme. (Elu Supreme.) 
The seventy-fourth degree of the collection 
of the Metropolitan Chapter of France. 
It is also a degree in the collection of 
M. Pyron, and, under the name of Tab- 
ernacle of Perfect Elect, is contained in 
the archives of the Mother Lodge of the 
Philosophic Rite. 

Election of Officers. The election 
of the officers of a Lodge is generally held 
on the meeting which precedes the festival 
of St. John the Evangelist, and sometimes 
on that festival itself. Should a Lodge 
fail to make the election at that time, no 
election can be subsequently held except 
by dispensation; and it is now very gener- 
ally admitted, that should any one of the 
officers die or remove from the jurisdiction 
during the period for which he was elected, 
no election can take place to supply the 
vacancy, but the office must be filled tem- 
porarily until the next election. If it be 
the Master, the Senior Warden succeeds to 
the office. For the full exposition of the 
law on this subject, see Vacancy. 

Elective Officers. In this country, 
all the officers of a Symbolic Lodge except 
the Deacons, Stewards, and sometimes the 
Tiler, are elected by the members of the 
Lodge. In England, the rule is different. 
There the Master, Treasurer, and Tiler only 
are elected ; the other officers are appointed 
by the Master. 

Eleham. See Elchanan. 

Elements. It was the doctrine of the 
old philosophies, sustained by the author- 
ity of Aristotle, that there were four prin- 
ciples of matter — fire, air, earth, and water, 
— which they called elements. Modern 
science has shown the fallacy of the theory. 
But it was also taught by the Kabbalists, 
and afterwards by the Rosicrucians, who, 
according to the Abbe de Villars, (Le Comte 
de Gaballs,) peopled them with supernatural 
beings called, in the fire, Salamanders ; in 
the air, Sylphs ; in the earth, Gnomes ; and 
in the water, Undines. From the Rosicru- 
cians and the Kabbalists, the doctrine 



ELEPHANTA 



ELEUSINIAJ* 



247 



passed over into some of the high degrees of 
Masonry, and is especially referred to in the 
Ecossais or Scottish Knight of St. Andrew, 
originally invented by the Chevalier Ram- 
say. In this degree we find the four angels 
of the four elements described as Andarel, 
the angel of fire ; Casmaran, of air ; Tal- 
liad, of water ; and Furlac, of earth ; and 
the signs refer to the same elements. 

Elephanta. The cavern of Elephanta, 
situated on the island of Gharipour, in the 
Gulf of Bombay, is the most ancient tem- 
ple in the world, and was the principal 
place for the celebration of the mysteries 
of India. It is one hundred and thirty-five 
feet square and eighteen feet high, sup- 
ported by four massive pillars, and its walls 
covered on all sides with statues and carved 
decorations. Its adytum at the western ex- 
tremity, which was accessible only to the 
initiated, was dedicated to the Phallic wor- 
ship. On each side were cells and passages 
for the purpose of initiation, and a sacred 
orifice for the mystical representation of 
the doctrine of regeneration. See Maurice's 
Indian Antiquities, for a full description of 
this ancient scene of initiation. 

Eleusinian Mysteries. Of all the 
mysteries of the ancient religions, those 
celebrated at the village of Eleusis, near 
the city of Athens, were the most splendid 
and the most popular. To them men came, 
says Cicero, from the remotest regions to 
be initiated. They were also the most an- 
cient, if we may believe St. Epiphanius, 
who traces them to the reign of Inachus, 
more than eighteen hundred years before 
the Christian era. They were dedicated 
to the goddess Demeter, the Ceres of the 
Romans, who was worshipped by the 
Greeks as the symbol of the prolific earth ; 
and in them were scenically represented 
the loss and the recovery of Persephone, and 
the doctrines of the unity of God and the 
immortality of the soul were esoterically 
taught. The learned Faber believed that 
there was an intimate connection between 
the Arkite worship and the mysteries of 
Eleusis; but Faber's theory was that the 
Arkite rites, which he traced to almost all 
the nations of antiquity, symbolized, in the 
escape of Noah and the renovation of the 
earth, the doctrines of the resurrection and 
the immortal life. Plutarch (Be Is. et Os.) 
says that the travels of Isis in search of 
Osiris were not different from those of 
Demeter in search of Persephone; and 
this view has been adopted by St. Croix 
( My st. duPag.) and by Creuzer,(#ym&.;) and 
hence we may well suppose that the recov- 
ery of the former at Byblos, and of the lat- 
ter in Hades, were both intended to sym- 
bolize the restoration of the soul after 
death to eternal life. The learned have 



generally admitted that when Virgil, in the 
sixth book of his JEneid, depicted the de- 
scent of iEneas into hell, he intended to 
give a representation of the Eleusinian 
mysteries. 

The mysteries were divided into two 
classes, the lesser and the greater. The 
lesser mysteries were celebrated on the 
banks of the Ilissus, whose waters supplied 
the means of purification of the aspirants. 
The greater mysteries were celebrated in 
the temple at Eleusis. An interval of six 
months occurred between them, the former 
taking place in March* and the latter in 
September ; which has led some writers to 
suppose that there was some mystical refer- 
ence to the vernal and autumnal equinoxes. 
But, considering the character of Demeter 
as the goddess of Agriculture, it might be 
imagined, although this is a mere conjec- 
ture, that the reference was to seed-time and 
harvest. A year, however, was required to 
elapse before the initiate into the lesser 
mysteries was granted admission into the. 
greater. 

In conducting the mysteries, there were 
four officers, namely : 1. The Hierophant, 
or explainer of the sacred things. As the 
pontifex maximus in Rome, so he was the 
chief priest of Attica ; he presided over the 
ceremonies and explained the nature of the 
mysteries to the initiated. 2. The Da- 
douchus, or torch-bearer, who appears to 
have acted as the immediate assistant of 
the Hierophant. 3. The Hieroceryx, or 
sacred herald, who had the general care of 
the temple, guarded it from the profana- 
tion of the uninitiated, and took charge of 
the aspirant during the trials of initiation. 
4. The Epibomus, or altar-server, who con- 
ducted the sacrifices. 

The ceremonies of initiation into the lesser 
mysteries were altogether purificatory, and 
intended to prepare the neophyte for his 
reception into the more sublime rites of 
the greater mysteries. This, an ancient 
poet, quoted by Plutarch, illustrates by 
saying that sl^ep is the lesser mysteries of 
the death. The candidate who desired to 
pass through this initiation entered the 
modest temple, erected for that purpose on 
the borders of the Ilissus, and there sub- 
mitted to the required ablutions, typical of 
moral purification. The Dadouchus- then 
placed his feet upon the skins of the vic- 
tims which had been immolated to Jupiter. 
Hesychius says that only the left foot was 
placed on the skins. In this position he 
was asked if he had eaten bread, and if he 
was pure ; and his replies being satisfactory, 
he passed through other symbolic cere- 
monies, the mystical signification of which 
was given to him, an oath of secresy having 
been previously administered. The initiate 



248 



ELEUSINIAN 



ELEUSINIAN 



into the lesser mysteries was called a mys- 
tes, a title which, being derived from a 
Greek word meaning to shut the eyes, sig- 
nified that he was yet blind as to the greater 
truths thereafter to be revealed. 

The greater mysteries lasted for nine 
days, and were celebrated partly on the 
Thriasian plain, which surrounded the tem- 
ple, and partly in the temple of Eleusis 
itself. Of this temple, one of the most 
magnificent and the largest in Greece, not 
a vestige is now left. Its antiquity was 
very great, having been in existence, ac- 
cording to Aristides the rhetorician, when 
the Dorians marched against Athens. It 
was burned by the retreating Persians 
under Xerxes, but immediately rebuilt, 
and finally destroyed with the city by 
Alaric, " the Scourge of God," and all that 
is now left of Eleusis and its spacious tem- 
ple is the mere site occupied by the insig- 
nificant Greek village of Lepsina, an evi- 
dent corruption of the ancient name. 

The public processions on the plain and 
on the sacred way from Athens to Eleusis 
were made in honor of Demeter and Perse- 
phone, and made mystical allusions to 
events in the life of both, and of the infant 
Iacchus. These processions were made in 
the daytime, but the initiation was noc- 
turnal, and was reserved for the nights of 
the sixth and seventh days. 

The herald opened the ceremonies of 
initiation into the greater mysteries by the 
proclamation, snag, enac, ears fizfirfkoi, " Re- 
tire, O ye profane." Thus were the sacred 
precincts tiled. The aspirant was clothed 
with the skin of a calf. An oath of secrecy 
was administered, and he was then asked, 
"Have you eaten bread?" The reply to 
which was, "I have fasted ; I have drunk 
the sacred mixture ; I have taken it out of 
the chest ; I have spun ; I have placed it in 
the basket, and from the basket laid it in 
the chest." By this reply, the aspirant 
showed that he had been duly prepared by 
initiation into the lesser mysteries; for 
Clement of Alexandria says that this 
formula was a shibboleth, or password, by 
which the mystae, or initiates, into the 
lesser mysteries were known as such, and 
admitted to the epopteia or greater initia- 
tion. The gesture of spinning wool, in imi- 
tation of what Demeter did in the time of 
her affliction, seemed also to be used as a 
sign of recognition. 

The aspirant was now clothed in the sa- 
cred tunic, and awaited in the vestibule the 
opening of the doors of the sanctuary. 

What subsequently took place must be 
left in great part to conjecture, although 
modern writers have availed themselves 
of all the allusions that are to be found in 
the ancients. The temple consisted of 



three parts : the megaton, or sanctuary, cor- 
responding to the holy place of the Temple 
of Solomon ; the anactoron, or holy of ho- 
lies, and a subterranean apartment beneath 
the temple. Each of these was probably 
occupied at a different portion of the initia- 
tion. The representation of the infernal 
regions, and the punishment of the unini- 
tiated impious was appropriated to the sub- 
terranean apartment, and was, as Sylvestre 
de Sacy says, [Notes to St. Croix, i. 360,) an 
episode of the drama which represented the 
adventures of Isis, Osiris, and Typhon, or 
of Demeter, Persephone, and Pluto. This 
drama, the same author thinks, represented 
the carrying away of Persephone, the 
travels of Demeter in search of her lost 
daughter, her descent into hell ; the union 
of Pluto with Persephone, and was termi- 
nated by the return of Demeter into the 
upper world and the light of day. The 
representation of this drama commenced 
immediately after the profane had been 
sent from the temple. And it is easy to 
understand how the groans and wail- 
ings with which the temple at one time 
resounded might symbolize the sufferings 
and the death of man, and the subse- 
quent rejoicings at the return of the god- 
dess might be typical of the joy for the 
restoration of the soul to eternal life. 
Others have conjectured that the drama of 
the mysteries represented, in the deporta- 
tion of Persephone to Hades by Pluto, the 
departure, as it were, of the sun, or the 
deprivation of its vivific power during the 
winter months, and her reappearance on 
earth, the restoration of the prolific sun in 
summer. Others again tell us that the 
last act of the mysteries represented the 
restoration to life of the murdered Zagreus, 
or Dionysus, by Demeter. Diodorus says 
that the members of the body of Zagreus 
lacerated by the Titans was represented in 
the ceremonies of mysteries, as well as in 
the Orphic hymns ; but he prudently adds 
that he was not allowed to reveal the de- 
tails to the uninitiated. Whatever was 
the precise method of symbolism, it is evi- 
dent that the true interpretation was the 
restoration from death to eternal life, and 
that the funereal part of the initiation re- 
ferred to a loss, and the exultation after- 
wards to a recovery. Hence it was folly 
to deny the coincidence that exists between 
this Eleusinian drama and that enacted in 
the third degree of Masonry. It is not 
claimed that the one was the uninterrupted 
successor of the other, but there must have 
been a common ideal source for the origin of 
both. The lesson, the dogma, the symbol, 
and the method of instruction are the same. 
Having now, as Pindar says, "descended 
beneath the hollow earth, and beheld those 



ELEUSINIAN 



ELOQUENCE 



249 



mysteries," the initiate ceased to be a 
mystes, or blind man, and was thenceforth 
called an epopt, a word signifying he who 
beholds. 

The Eleusinian mysteries, which, by 
their splendor, surpassed all contemporary 
institutions of the kind, were deemed of so 
much importance as to be taken under the 
special protection of the state, and to the 
council of five hundred were intrusted the 
observance of the ordinances which regu- 
lated them. By a law of Solon, the magis- 
trates met every year at the close of the 
festival, to pass sentence upon any who had 
violated or transgressed any of the rules 
which governed the administration of the 
sacred rites. Any attempt to disclose the 
esoteric ceremonies of initiation was pun- 
ished with death. Plutarch tells us, in his 
Life ofAlcibiades, that that votary of pleasure 
was indicted for sacrilege, because he had 
imitated the mysteries, and shown them to 
his companions in the same dress as that 
worn by the Hierophant ; and we get from 
Livy (xxxi. 14,) the following relation : 

Two Acarnanian youths, who had not 
been initiated, accidentally entered the 
temple of Demeter during the celebration 
of the mysteries. They were soon detected 
by their absurd questions, and being carried 
to the managers of the temple, although 
it was evident that their intrusion was ac- 
cidental, they were put to death for so hor- 
rible a crime. It is not, therefore, surpris- 
ing that, in the account of them, we should 
find such uncertain and even conflicting 
assertions of the ancient writers, who hesi- 
tated to discuss publicly so forbidden a 
subject. 

The qualifications for initiation were ma- 
turity of age and purity of life. Such was 
the theory, although in practice these 
qualifications were not always rigidly re- 
garded. But the early doctrine was that 
none but the pure, morally and ceremonially, 
could be admitted to initiation. At first, 
too, the right of admission was restricted 
to natives of Greece ; but even in the time 
of Herodotus this law was dispensed with, 
and the citizens of all countries were con- 
sidered eligible. So in time these myste- 
ries were extended beyond the limits of 
Greece, and in the days of the empire they 
were introduced into Eome, where they be- 
came exceedingly popular. 

The scenic representations, the partici- 
pation in secret signs and words of recog- 
nition, the instruction in a peculiar dogma, 
and the establishment of a hidden bond of 
fraternity, gave attraction to these myste- 
ries, which lasted until the very fall of the 
Roman empire, and exerted a powerful in- 
fluence on the mystical associations of the 
Middle Ages. The bond of union which 
2G 



connects them with the modern initiations 
of Freemasonry is evident in the common 
thought which pervades and identifies both ; 
though it is difficult, and perhaps impos- 
sible, to trace all the connecting links of 
the historic chain. We see the beginning 
and we see the end of one pervading idea, 
but the central point is hidden from us to 
await some future discoverer. 

Eleven. In the Prestonian lectures, 
eleven was a mystical number, and was the 
final series of steps in the winding stairs 
of the Fellow Craft, which were said to 
consist of 3, 5, 7, 9, and 11. The eleven 
was referred to the eleven apostles after the 
defection of Judas, and to the eleven sons 
of Jacob after Joseph went into Egypt. 
But when the lectures were revived by 
Hemming, the eleven was struck out. In 
Templar Masonry, however, eleven is still 
significant as being the constitutional num- 
ber required to open a Commandery ; and 
here it is evidently allusive of the eleven 
true disciples. 

Eligibility for Initiation. See 
Qualifications of Candidates. 

Elihoreph. One of Solomon's secre- 
taries. See Ahiah. 

Elizabeth of England. Preston 
{Illustrations j B. IV., $iv.,) states that the 
following circumstance is recorded of this 
sovereign : Hearing that the Masons were 
in possession of secrets which they would 
not reveal, and being jealous of all secret 
assemblies, she sent an armed force to York, 
with intent to break up their annual Grand 
Lodge. This design, however, was happily 
frustrated by the interposition of Sir 
Thomas Sackville, who took care to initi- 
ate some of the chief officers whom she 
had sent on this duty. They joined in 
communication with the Masons, and made 
so favorable a report to the queen on their 
return that she countermanded her orders, 
and never afterwards attempted to disturb 
the meetings of the Fraternity. The icon- 
oclasts, of course, assert that the story is 
void of authenticity. 

Elizabeth of Portugal. In May, 
1792, this queen, having conceived a suspi- 
cion of the Lodges in Madeira, gave an 
order to the governor to arrest all the Free- 
masons in the island, and deliver them over 
to the Inquisition. The rigorous execution 
of this order occasioned an emigration of 
many families, ten of whom repaired to 
New York, and were liberally assisted by 
the Masons of that city. 

Elohim. oviStf. A name applied in 
Hebrew to any deity, but sometimes also 
to the true God. According to Lanci, it 
means the most beneficent. It is not, how- 
ever, much used in Masonry. 

Eloquence of Masonry. Lawyers 



250 



ELTJ 



EMBLEM 



boast of the eloquence of the bar, and 
point to the arguments of counsel in well 
known cases ; the clergy have the eloquence 
of the pulpit exhibited in sermons, many 
of which have a world-wide reputation ; 
and statesmen vaunt of the eloquence of 
Congress — some of the speeches, however, 
being indebted, it is said, for their power 
and beauty, to the talent of the stenographic 
reporter rather than the member who is 
supposed to be the author. 

Freemasonry, too, has its eloquence, 
which is sometimes, although not always, 
of a very high order. This eloquence is to 
be found in the addresses, orations, and 
discourses which have usually been de- 
livered on the great festivals of the Order, 
at consecrations of Lodges, dedications of 
halls, and the laying of foundation-stones. 
These addresses constitute, in fact, the 
principal part of the early literature of 
Freemasonry. See Addresses, Masonic. 

Elu. The fourth degree of the French 
Rite. See Elus. 

Elul. ty?X. The sixth month of the 
ecclesiastical and the twelfth of the civil 
year of the Jews. The twelfth also, there- 
fore, of the Masonic calendar used in the 
Ancient and Accepted Scottish Rite. It 
begins on the new moon of August or Sep- 
tember, and consists of twenty-nine days. 

Ellis. The French word elu means 
elected; and the degrees, whose object is to 
detail the detection and punishment of the 
actors in the crime traditionally related in 
the third degree, are called Elus, or the 
degrees of the Elected, because they re- 
ferred to those of the Craft who were 
chosen or elected to make the discovery, 
and to inflict the punishment. They form 
a particular system of Masonry, and are to 
be found in every Rite, if not in all in 
name, at least in principle. In the York 
and American Rites, the Elu is incorporated 
in the Master's degree; in the French Rite 
it constitutes an independent degree ; and in 
the Scottish Rite it consists of three de- 
grees, the ninth, tenth, and eleventh. Ra- 
gon counts the five preceding degrees among 
the Elus, but they more properly belong to 
the Order of Masters. The symbolism of 
these Elu degrees has been greatly mistaken 
and perverted by anti-Masonic writers, who 
have thus attributed to Masonry a spirit of 
vengeance which is not its characteristic. 
They must be looked upon as conveying 
only a symbolic meaning. Those higher 
degrees, in which the object of the election 
is changed and connected with Templarism, 
are more properly called Kadoshes. Thory 
says that all the Elus are derived from the 
degree of Kadosh, which preceded them. 
The reverse, I think, is the truth. The 
Elu system sprang naturally from the 



Master's degree, and was only applied to 
Templarism when De Molay was substituted 
for Hiram the Builder. 

Emanation. Literally, "a flowing 
forth." The doctrine of emanations was a 
theory predominant in many of the Ori- 
ental religions, such, especially, as Brah- 
manism and Parseeism, and subsequently 
adopted by the Kabbalists and the Gnostics, 
and taught by Philo and Plato. It assumed 
that all things emanated, flowed forth, 
(which is the literal meaning of the word, ) 
or were developed and descended by de- 
grees from the Supreme Being. Thus, in 
the ancient religion of India, the anima 
mundi, or soul of the word, the mys- 
terious source of all life, was identified 
with Brahma, the Supreme God. The 
doctrine of Gnosticism was that all be- 
ings emanated from the Deity ; that there 
was a progressive degeneration of these 
beings from the highest to the lowest 
emanation, and a final redemption and 
return of all to the purity of the Creator. 
Philo taught that the Supreme Being was 
the Primitive Light or the Archetype of 
Light, whose rays illuminate, as from a 
common source, all souls. The theory of 
emanations is interesting to the Mason, 
because of the reference in many of the 
higher degrees to the doctrines of Philo, 
the Gnostics, and the Kabbalists. 

Emanuel. A sacred word in some of 
the high degrees, being one of the names 
applied in Scripture to the Lord Jesus Christ. 
It is a Greek form from the Hebrew, Im- 
manuel, Sxupy, and signifies " God is with 
us." 

Embassy. The embassy of Zerubba- 
bel and four other Jewish chiefs to the 
court of Darius, to obtain the protection 
of that monarch from the encroachments 
of the Samaritans, who interrupted the 
labors in the reconstruction of the Temple, 
constitutes the legend of the sixteenth de- 
gree of the Ancient and Accepted Scottish 
Rite, and also of the Red Cross degree of 
the American Rite, which is surely bor- 
rowed from the former. The history of 
this embassy is found in the eleventh book 
of the Antiquities of Josephus, whence the 
Masonic ritualists have undoubtedly taken 
it. The only authority of Josephus is the 
apocryphal record of Esdras, and the au- 
thenticity of the whole transaction is doubt- 
ed or denied by modern historians. 

Emblem. The emblem is an occult 
representation of something unknown or 
concealed by a sign or thing that is known. 
Thus, a square is in Freemasonry an em- 
blem of morality ; a plumb line, of recti- 
tude of conduct ; and a level, of equality 
of human conditions. Emblem is very gen- 
erally used as synonymous with symbol, al- 



EMERALD 



EMPERORS 



251 



though the two words do not express ex- 
actly the same meaning. An emblem is 
properly a representation of an idea by a 
visible object, as in the examples quoted 
above ; but a symbol is more extensive in 
its application, includes every representa- 
tion of an idea by an image, whether that 
image is presented immediately to the 
senses as a visible and tangible substance, 
or only brought before the mind by words. 
Hence an action or event as described, a 
myth or legend, may be a symbol ; and 
hence, too, it follows that while all emblems 
are symbols, all symbols are not emblems. 
See Symbol. 

Emerald. In Hebrew, "]£)J, caphah. 
It was the first stone in the first row of the 
high priest's breastplate, and was referred 
to Levi. Adam Clarke says it is the same 
stone as the smaragdus, and is of a bright 
green color. Josephus, the Septuagint, 
and the Jerusalem Targum understood by 
the Hebrew word the carbuncle, which is 
red. The modern emerald, as everybody 
knows, is green. 

Emergency. The general law of Ma- 
sonry requires a month to elapse between 
the time of receiving a petition for initia- 
tion and that of balloting for the candi- 
date, and also that there shall be an in- 
terval of one month between the reception 
of each of the degrees of Craft Masonry. 
Cases sometimes occur when a Lodge de- 
sires this probationary period to be dis- 
pensed with, so that the candidate's peti- 
tion may be received and balloted for at 
the same communication, or so that the de- 
grees may be conferred at much shorter in- 
tervals. As some reason must be assigned 
for the application to the Grand Master for 
the dispensation, such reason is generally- 
stated to be that the candidate is about to 
go on a long journey, or some other equally 
valid. Cases of this kind are called, in the 
technical language of Masonry, cases of 
emergency. It is evident that the emer- 
gency is made for the sake of the candi- 
date, and not for that of the Lodge or of 
Masonry. The too frequent occurrence of 
applications for dispensations in cases of 
emergency have been a fruitful source of 
evil, as thereby unworthy persons, escap- 
ing the ordeal of an investigation into 
character, have been introduced into the 
Order; and even where the candidates have 
been worthy, the rapid passing through the 
degrees prevents a due impression from 
being made on the mind, and the candidate 
fails to justly appreciate the beauties and 
merits of the Masonic system. __ Hence, 
these cases of emergency have been very 
unpopular with the most distinguished 
members of the Fraternity. In the olden 
time the Master and Wardens of the 



Lodge were vested with the prerogative of 
deciding what was a case of emergency; 
but modern law and usage (in this country, 
at least,) make the Grand Master the sole 
judge of what constitutes a case of emer- 
gency. 

Emergent Lodge. A Lodge held 
at an emergent meeting. 

Emergent Meeting. The meeting 
of a Lodge called to elect a candidate, and 
confer the degrees in a case of emergency, 
or for any other sudden and unexpected 
cause, has been called an emergent meet- 
ing. The term is not very common, but it 
has been used by W. S. Mitchell and a few 
other writers. 

Emeritus. Latin ; plural, emeriti. 
The Romans applied this word — which 
comes from the verb emerere, to be greatly 
deserving — to a soldier who had served out 
his time ; hence, in the Supreme Councils 
of the Ancient and Accepted Scottish Rite 
of this country, an active member, who re- 
signs his seat by reason of age, infirmity, 
or for other cause deemed good by the 
Council, may be elected an Emeritus mem- 
ber, and will possess the privilege of pro- 
posing measures and being heard in debate, 
but not of voting. 

Emeth. Hebrew, HDK- ® ne . of the 
words in the high degrees. It signifies 
integrity, fidelity, firmness, and constancy in 
keeping a promise, and especially Truth, 
as opposed to falsehood. In the Scottish 
Rite, the Sublime Knights Elect of Twelve 
of the eleventh degree are called " Princes 
Emeth," which means simply men of ex- 
alted character who are devoted to truth. 

Eminent. The title given to the 
Commander or presiding officer of a Com- 
mandery of Knights Templars, and to all 
officers below the Grand Commander in a 
Grand Commandery. The Grand Com- 
mander is styled " Right Eminent," and the 
Grand Master of the Grand Encampment 
of the United States, " Most Eminent." 
The word is from the Latin eminens, "stand- 
ing above," and literally signifies " exalted 
in rank." Hence, it is a title given to the 
cardinals in the Roman Church. 

Emperor of Lebanon. ( Empereur 
du Liban.) This degree, says Thory, {Ad. 
Lat., i. 311,) which was a part of the col- 
lection of M. Le Rouge, was composed in 
the isle of Bourbon, in 1778, by the Mar- 
quis de Beurnonville, who was then Na- 
tional Grand Master of all the Lodges of 
India. 

Emperors of the East and West. 
In 1758 there was established in Paris a 
Chapter called the " Council of Emperors 
of the East and West." The members as- 
sumed the titles of " Sovereign Prince Ma- 
sons," "Substitutes General of the Royal 



252 



EMPERORS 



ENGLAND 



Art," " Grand Superintendents and officers 
of the Grand and Sovereign Lodge of St. 
John of Jerusalem." Their ritual, which 
was based on the Templar system, con- 
sisted of twenty-five degrees, as follows: 
1 to 19, the same as the Scottish Rite ; 20, 
Grand Patriarch Noachite ; 21, Key of Ma- 
sonry ; 22, Prince of Lebanon ; 23, Knight 
of the Sun ; 24, Kadosh ; 25, Prince of the 
Royal Secret. It granted warrants for 
Lodges of the high degrees, appointed 
Grand Inspectors and Deputies, and estab- 
lished several subordinate bodies in the 
interior of France, among which was a 
" Council of Princes of the Royal Secret," 
at Bordeaux. In 1763, one Pincemaille, 
the Master of the Lodge La Gandeur, at 
Metz, began to publish an exposition of 
these degrees in the serial numbers of a 
work entitled, Conversations Allegoriques sur 
la Franche-Magonnerie. In 1764, the Grand 
Lodge of France offered him 300 livres to 
suppress the book. Pincemaille accepted 
the bribe, but continued the publication, 
which lasted until 1766. 

In 1758, the year of their establishment 
in France, the degrees of this Rite of Here- 
dom, or of Perfection, as it was called, were 
carried by the Marquis de Bernez to Berlin, 
and adopted by the Grand Lodge of the 
Three Globes. 

Between the years 1760 and 1765, there 
was much dissension in the Rite. A new 
Council, called the Knights of the East, 
was established at Paris, in 1760, as the 
rival of the Emperors of the East and 
West. The controversies of these two bod- 
ies were carried into the Grand Lodge, 
which, in 1766, was compelled, for the sake 
of peace, to issue a decree in opposition to 
the high degrees, excluding the malcon- 
tents, and forbidding the symbolical Lodges 
to recognize the authority of these Chap- 
ters. But the excluded Masons continued 
to work clandestinely and to grant war- 
rants. From that time until its dissolution, 
the history of the Council of the Emperors 
of the East and West is but a history of 
continuous disputes with the Grand Lodge 
of France. At length, in 1781, it was com- 

Eletely absorbed in the Grand Orient, and 
as no longer an existence. 
The assertion of Thory, (Act Lat.,) and 
of Ragon, ( Orthod. Mac.,) that the Council 
of the Emperors of the East and West was 
the origin of the Ancient and Accepted 
Rite, — Frederick of Prussia having added 
eight to the original twenty-five, — although 
it has been denied, does not seem destitute 
of truth. It is very certain, if the docu- 
mentary evidence is authentic, that the 
Constitutions of 1762 were framed by this 
Council ; and it is equally certain that under 
these Constitutions a patent was granted to 



Stephen Morin, through whom the Ancient 
and Accepted Scottish Rite was established 
in America. 

Emunah. HJIDNr Sometimes spelled 
Amunah, but not in accordance with the 
Masoretic points. A significant word in 
the high degrees signifying fidelity, espe- 
cially in fulfilling one's promises. 

Encampment. All regular assem- 
blies of Knights Templars were formerly 
called Encampments, and are still so called 
in England. They are now styled Com- 
manderies in this country, and Grand En- 
campments of the States are called Grand 
Commanderies. See Commandery and Com- 
mandery, Grand. 

Encampment, General Grand. 
The title, before the adoption of the Con- 
stitution of 1856, of the Grand -Encamp- 
ment of the United States. 

Encampment, Grand. The Grand 
Encampment of the United States was in- 
stituted on the 22d of June, 1816, in the 
city of New York. It consists of a Grand 
Master, Deputy Grand Master, and other 
Grand officers who are similar to those of 
a Grand Commandery, with Past Grand 
officers and the representatives of the 
various Grand Commanderies, and of the 
subordinate Commanderies deriving their 
warrants immediately from it. It exercises 
jurisdiction over all the Templars of the 
United States, and meets triennially. The 
term Encampment is borrowed from mili- 
tary usage, and is very properly applied to 
the temporary congregation at stated 
periods of the army of Templars, who may 
be said to be, for the time being, in camp. 

Encyclical. Circular ; sent to many 
places or persons. Encyclical letters, con- 
taining information, advice, or admonition, 
are sometimes issued by Grand Lodges or 
Grand Masters to the Lodges and Masons 
of a jurisdiction. The word is not in very 
common use; but I find that in 1848 the 
Grand Lodge of South Carolina issued " an 
encyclical letter of advice, of admonition, 
and of direction," to the subordinate Lodges 
under her jurisdiction ; and that a similar 
letter was issued in 1865 by the Grand 
Master of Iowa. 

En famille. French, meaning as a 
family. In French Lodges, during the 
reading of the minutes, and sometimes 
when the Lodge is engaged in the discus- 
sion of delicate matters affecting only it- 
self, the Lodge is said to meet " en famille," 
at which time visitors are not admitted. 

England. I shall give a brief resume 
of the history of Freemasonry in England 
as it has hitherto been written, and is now 
generally received by the Fraternity. It is 
but right, however, to say, that recent re- 
searches have thrown doubts on the authen* 



ENGLAND 



ENGLAND 



253 



ticity of many of the statements, — that the 
legend of Prince Edwin has been doubted ; 
the establishment of a Grand Lodge at 
York in the beginning of the eighteenth 
century denied ; and the existence of any 
thing but Operative Masonry before 1717 
controverted. These questions are still in 
dispute; but the labors of Masonic anti- 
quaries, through which many old records 
and ancient constitutions are being con- 
tinually exhumed from the British Museum 
and from Lodge libraries, will eventually 
enable us to settle upon the truth. 

According to Anderson and Preston, the 
first charter granted in England to the 
Masons, as a body, was bestowed by King 
Athelstan, in 926, upon the application of 
his brother, Prince Edwin. " Accordingly/' 
says a legend first cited by Anderson, 
" Prince Edwin summoned all the Masons 
in the realm to meet him in a congregation 
at York, who came and composed a Gen- 
eral Lodge, of which he was Grand Master ; 
and having brought with them all the writ- 
ings and records extant, some in Greek, 
some in Latin, some in French, and other 
languages, from the contents thereof that 
assembly did frame the Constitution and 
Charges of an English Lodge." 

From this assembly at York, the rise of 
Masonry in England is generally dated; 
from the statutes there enacted are derived 
the English Masonic Constitutions ; and 
from the place of meeting, the ritual of the 
English Lodges is designated as the " An- 
cient York Bite." 

For a long time, the York Assembly ex- 
ercised the Masonic jurisdiction over all 
England ; but in 1567 the Masons of the 
southern part of the island elected Sir 
Thomas Gresham, the celebrated merchant, 
their Grand Master. He was succeeded by 
the illustrious architect, Inigo Jones. There 
were now two Grand Masters in England 
who assumed distinctive titles ; the Grand 
Master of the north being called Grand 
Master of all England, while he who pre- 
sided in the south was called Grand Master 
of England. 

In the beginning of the eighteenth cen- 
tury, Masonry in the south of England had 
fallen into decay. The disturbances of the 
revolution, which placed William III. on 
the throne, and the subsequent warmth of 
political feelings which agitated the two 
parties of the state, had given this peace- 
ful society a wound fatal to its success. Sir 
Christopher Wren, the Grand Master in the 
reign of Queen Anne, had become aged, in- 
firm, and inactive, and hence the general 
assemblies of the Grand Lodge had ceased 
to take place. There were, in the year 
1715, but four Lodges in the south of Eng- 
land, all working in the city of London. 



These four Lodges, desirous of reviving the 
prosperity of the Order, determined to 
unite themselves under a Grand Master, 
Sir Christopher Wren being now dead, and 
none having, as yet, been appointed in his 
place. They therefore " met at the Apple- 
Tree Tavern ; and having put into the chair 
the oldest Master Mason, (being the Master 
of a Lodge,) they constituted themselves a 
Grand Lodge, pro tempore, in due form, and 
forthwith revived the quarterly communi- 
cation of the officers of Lodges, (called the 
Grand Lodge,) resolved to hold the annual 
assembly and feast, and then to choose a 
Grand Master from among themselves, till 
they should have the honor of a noble 
brother at their head." 

Accordingly, on St. John the Baptist's 
day, 1717, the annual assembly and feast 
were held, and Mr. Anthony Sayer duly 
proposed and elected Grand Master. The 
Grand Lodge adopted, among its regula- 
tions, the following: "That the privilege 
of assembling as Masons, which had hith- 
erto been unlimited, should be vested in 
certain Lodges or assemblies of Masons 
convened in certain places ; and that every 
Lodge to be hereafter convened, except the 
four old Lodges at this time existing, should 
be legally authorized to act by a warrant 
from the Grand Master, for the time being, 
granted to certain individuals by petition, 
with the consent and approbation of the 
Grand Lodge in communication, and that, 
without such warrant, no Lodge should be 
hereafter deemed regular or constitutional." 

In compliment, however, to the four old 
Lodges, the privileges which they had al- 
ways possessed under the old organization 
were particularly reserved to them ; and it 
was enacted that " no law, rule, or regula- 
tion, to be hereafter made or passed in 
Grand Lodge, should ever deprive them of 
such privilege, or encroach on any land- 
mark which was at that time established 
as the standard of Masonic government." 

The Grand Lodges of York and of Lon- 
don kept up a friendly intercourse, and mu- 
tual interchange of recognition, until the 
latter body, in 1725, granted a warrant of 
constitution to some Masons who had se- 
ceded from the former. This unmasonic 
act was severely reprobated by the York 
Grand Lodge, and produced the first inter- 
ruption to the harmony that had long sub- 
sisted between them. It was, however, fol- 
lowed some years after by another unjusti- 
fiable act of interference. In 1735, the 
Earl of Crawford, Grand Master of Eng- 
land, constituted two Lodges within the ju- 
risdiction of the Grand Lodge of York, and 
granted, without its consent, deputations 
for Lancashire, Durham, and Northumber- 
land. " This circumstance," says Preston, 



254 



ENGLAND 



ENOCH 



(Iliust., p. 184,) " the Grand Lodge at York 
highly resented, and ever afterward viewed 
the proceedings of the brethren in the 
south with a jealous eye. All friendly in- 
tercourse ceased, and the York Masons, 
from that moment, considered their inte- 
rests distinct from the Masons under the 
Grand Lodge in London." 

Three years after, in 1738, several brethren, 
dissatisfied with the conduct of the Grand 
Lodge of England, seceded from it, and held 
unauthorized meetings for the purpose of ini- 
tiation. Taking advantage of the breach 
between the Grand Lodges of York and 
London, they assumed the character of 
York Masons. On the Grand Lodge's de- 
termination to put strictly in execution the 
laws against such seceders, they still fur- 
ther separated from its jurisdiction, and 
assumed the appellation of "Ancient York 
Masons." They announced that the ancient 
landmarks were alone preserved by them ; 
and, declaring that the regular Lodges had 
adopted new plans, and sanctioned inno- 
vations, they branded them with the name of 
"Modern Masons." In 1739, they established 
a new Grand Lodge in London, under the 
name of the "Grand Lodge of Ancient 
York Masons," and, persevering in the meas- 
ures they had adopted, held communications 
and appointed annual feasts. They were 
soon afterward recognized by the Masons 
of Scotland and Ireland, and were encour- 
aged and fostered by many of the nobility. 
The two Grand Lodges continued to exist, 
and to act in opposition to each other, ex- 
tending their schisms into other countries, 
especially into America, until the year 1813, 
when, under the Grand Mastership of the 
Duke of Sussex, they were united under 
the title of the United Grand Lodge of 
England. 

Such is the history of Freemasonry in 
England as uninterruptedly believed by all 
Masons and Masonic writers for nearly a 
century and a half. Recent researches 
have thrown great doubts on its entire ac- 
curacy. Until the year 1717, the details 
are either traditional, or supported only by 
manuscripts whose authenticity has not yet 
been satisfactorily proved. Much of the 
^history is uncertain ; some of it, especially 
as referring to York, is deemed apocryphal 
by Hughan and other laborious writers. 
Yet, as the hereditary tradition of the 
Order, it cannot be safely or justly thrown 
altogether aside ; though it should be re- 
ceived with many reservations until the 
profound researches of Masonic antiquaries, 
now being actively pursued in England, 
shall have been brought to a satisfactory 
conclusion. The investigations on this im- 
portant subject should be conducted with 
impartial judgment, and with an earnest 



desire to find the truth, and not to uphold 
a theory. The legend may not be true ; but 
if it has been long accepted and venerated 
as truth, it should not be rejected until there 
is incontestable evidence of its falsity. In 
criticisms of this kind we should remember 
the caution of an eminent metaphysician, 
that " the hand that cannot build a hovel 
may demolish a palace." So far, the re- 
searches of these inquiries into the early 
history of English Freemasonry, of whom 
Bro. Hughan, of Cornwall, may justly be 
considered as the chief, have been generally 
conducted with earnest fairness and labori- 
ous learning. See York 

Englet. A corruption of Euclid, found 
in the Old Constitutions known as the 
Matthew Cooke MS., " wherefore y e for- 
sayde maister Englet ordegnet thei were 
passing of conying schold be passing hon- 
oured," [line 674-7.) lam inclined to think 
that the copyist has mistaken a badly-made 
old English u for an n, and that the origi- 
nal had Euglet, which would be a nearer 
approximation to Euclid. 

Engrave. In French Lodges, buriner, 
to engrave, is used instead of ecrire, to 
write. The " engraved tablets " are the 
" written records." 

Enlightened. This word, equivalent 
to the Latin illuminatus, is frequently used 
to designate a Freemason as one who ha3 
been rescued from darkness, and received 
intellectual light. Webster's definition 
shows its appositeness : " Illuminated ; in- 
structed; informed; furnished with clear 
views." Many old Latin diplomas com- 
mence with the heading, "Omnibus illu- 
minatis," i. e., " to all the enlightened." 

Enlightenment, Shock of. See 
Shock of Enlightenment. 

Enoch. Though the Scriptures fur- 
nish but a meagre account of Enoch, the 
traditions of Freemasonry closely connect 
him, by numerous circumstances, with the 
early history of the Institution. All, in- 
deed, that we learn from the Book of Gene- 
sis on the subject of his life is, that he was 
the seventh of the patriarchs ; the son of 
Jared, and the great-grandfather of Noah ; 
that he was born in the year of the world 
622 ; that his life was one of eminent virtue, 
so much so, that he is described as " walk 
ing with God ; " and that in the year 987 
his earthly pilgrimage was terminated, (as 
the commentators generally suppose, ) not by 
death, but by a bodily translation to heaven. 

In the very commencement of our in- 
quiries, we shall find circumstances in the 
life of this great patriarch that shadow 
forth, as it were, something of that mysti- 
cism with which the traditions of Masonry 
have connected him. His name, in the 
Hebrew language, "pH, Henoch, signifies 



ENOCH 



ENOCH 



255 



to initiate and to instruct, and seems intended 
to express the fact that he was, as Oliver 
remarks, the first to give a decisive charac- 
ter to the rite of initiation, and to add to 
the practice of divine worship the study 
and application of human science. In 
confirmation of this view, a writer in the 
Freemason's Quarterly Review says, on this 
subject, that " it seems probable that Enoch 
introduced the speculative principles into 
the Masonic creed, and that he originated 
its exclusive character," which theory must 
be taken, if it is accepted at all, with very 
considerable modifications. 

The years of his life may also be supposed 
to contain a mystic meaning, for they 
amounted to three hundred and sixty-five, 
being exactly equal to a solar revolution. 
In all the ancient rites this number has oc- 
cupied a prominent place, because it was 
the representative of the annual course of 
that luminary which, as the great fructifier 
of the earth, was the peculiar object of 
divine worship. 

Of the early history of Enoch, we know 
nothing. It is, however, probable that, like 
the other descendants of the pious Seth, he 
passed his pastoral life in the neighbor- 
hood of Mount Moriah. From the other 
patriarchs he differed only in this, that, en- 
lightened by the divine knowledge which 
had been imparted to him, he instructed 
his contemporaries in the practice of those 
rites, and in the study of those sciences, with 
which he had himself become acquainted. 

The Oriental writers abound in tradition- 
ary evidence of the learning of the venera- 
ble patriarch. One tradition states that he 
received from God the gift of wisdom and 
knowledge, and that God sent him thirty 
volumes from heaven, filled with all the se- 
crets of the most mysterious sciences. The 
Babylonians supposed him to have been in- 
timately acquainted with the nature of the 
stars ; and they attribute to him the inven- 
tion of astrology. The Rabbins maintain 
that he was taught by God and Adam how 
to sacrifice, and how to worship the Deity 
aright. The kabbalistic book of Raziel 
says that he received the divine mysteries 
from Adam, through the direct line of the 
preceding patriarchs. 

The Greek Christians supposed him to 
have been identical with the first Egyptian 
Hermes, who dwelt at Sais. They say he 
was the first to give instruction on the ce- 
lestial bodies ; that he foretold the deluge 
mat was to overwhelm his descendants; 
and that he built the Pyramids, engraving 
thereon figures of artificial instruments and 
the elements of the sciences, fearing lest 
the memory of man should perish in that 
general destruction. Eupolemus, a Grecian 
Writer, makes him the same as Atlas, and 



attributes to him, as the Pagans did to that 
deity, the invention of astronomy. 

Mr. Wait, in his Oriental Antiquities, 
quotes a passage from Bar Hebrseus, a Jew- 
ish writer, which asserts that Enoch was 
the first who invented books and writing ; 
that he taught men the art of building 
cities ; that he discovered the knowledge 
of the Zodiac and the course of the planets ; 
and that he inculcated the worship of God 
by fasting, prayer, alms, votive offerings, 
and tithes. Bar Hebraeus adds, that he 
also appointed festivals for sacrifices to the 
sun at the periods when that luminary en- 
tered each of the zodiacal signs ; but this 
statement, which would make him the au- 
thor of idolatry, is entirely inconsistent 
with all that we know of his character, 
from both history and tradition, and arose, 
as Oliver supposes, most probably from a 
blending of the characters of Enos and 
Enoch. 

In the study of the sciences, in teaching 
them to his children and his contempora- 
ries, and in instituting the rites of initiation, 
Enoch is supposed to have passed the years 
of his peaceful, his pious, and his useful 
life, until the crimes of mankind had in- 
creased to such a height that, in the ex- 
pressive words of Holy Writ, " every imag- 
ination of the thoughts of man's heart was 
only evil continually." It was then, ac- 
cording to a Masonic tradition, that Enoch, 
disgusted with the wickedness that sur- 
rounded him, and appalled at the thought 
of its inevitable consequences, fled to the 
solitude and secrecy of Mount Moriah, and 
devoted himself to prayer and pious con- 
templation. In was on that spot — then 
first consecrated by this patriarchal hermit- 
age, and afterwards to be made still more 
holy by the sacrifices of Abraham, of David, 
and of Solomon — that we are informed 
that the Shekinah or sacred presence ap- 
peared to him, and gave him those instruc- 
tions which were to preserve the wisdom 
of the antediluvians to their posterity when 
the world, with the exception of but one 
family, should have been destroyed by the 
forthcoming flood. The circumstances 
which occurred at that time are recorded 
in a tradition which forms what has been 
called the great Masonic "Legend of 
Enoch," and which runs to this effect: 

Enoch, being inspired by the Most High, 
and in commemoration of a wonderful vi- 
sion, built a temple under ground, and ded- 
icated it to God. His son, Methuselah, 
constructed the building ; although he was 
not acquainted with his father's motives 
for the erection. This temple consisted of 
nine brick vaults, situated perpendicularly 
beneath each other, and communicating by 
apertures left in the arch of each vault. 



256 



ENOCH 



ENOCH 



Enoch then caused a triangular plate of 
gold to be made, each side of which was a 
cubit long; he enriched it with the most 
precious stones, and encrusted the plate 
upon a stone of agate of the same form. 
On the plate he engraved, in ineffable char- 
acters, the true name of Deity, and, placing 
it on a cubical pedestal of white marble, 
he deposited the whole within the deepest 
arch. 

When this subterranean building was 
completed, he made a door of stone, and 
attaching to it a ring of iron, by which it 
might be occasionally raised, he placed it 
over the opening of the uppermost arch, 
and so covered it over that the aperture 
could not be discovered. Enoch himself 
was not permitted to enter it but once a 
year ; and on the death of Enoch, Methu- 
selah, and Lamech, and the destruction of 
the world by the deluge, all knowledge of 
this temple, and of the sacred treasure which 
it contained, was lost until, in after times, 
it was accidentally discovered by another 
worthy of Freemasonry, who, like Enoch, 
was engaged in the erection of a temple on 
the same spot. 

The legend goes on to inform us that 
after Enoch had completed the subterra- 
nean temple, fearing that the principles of 
those arts and sciences which he had culti- 
vated with so much assiduity would be lost 
in that general destruction of which he had 
received a prophetic vision, he erected two 
pillars, — the one of marble, to withstand the 
influence of fire, and the other of brass, to 
resist the action of water. On the pillar of 
brass he engraved the history of the cre- 
ation, the principles of the arts and sci- 
ences, and the doctrines of Speculative 
Freemasonry as they were practised in his 
times ; and on the one of marble he in- 
scribed characters in hieroglyphics, im- 
porting that near the spot where they stood 
a precious treasure was deposited in a sub- 
terranean vault. 

Josephus gives an account of these pil- 
lars in the first book of his Antiquities. 
He ascribes them to the children of Seth, 
which is by no means a contradiction of 
the Masonic tradition, since Enoch was one 
of these children. " That their inventions," 
says the historian, " might not be lost before 
they were sufficiently known, upon Adam's 
prediction that the world was to be de- 
stroyed at one time by the force of fire and 
at another time by the violence and quan- 
tity of water, they made two pillars — the 
one of brick, the other of stone ; they in- 
scribed their discoveries on them both, that 
in case the pillar of brick should be de- 
stroyed by the flood, the pillar of stone 
might remain and exhibit those discoveries 
to mankind, and also inform them that 



there was another pillar of brick erected by 
them. Now this remains in the land of 
Siriad to this day." 

Enoch, having completed these labors, 
called his descendants around him on 
Mount Moriah, and having warned them 
in the most solemn manner of the conse- 
quences of their wickedness, exhorted them 
to forsake their idolatries and return once 
more to the worship of the true God. Ma- 
sonic tradition informs us that he then de- 
livered up the government of the Craft to 
his grandson, Lamech, and disappeared 
from earth. 

Enoch, Brother. {Frere Enoch.) 
Evidently the nom de plume of a French 
writer and the inventor of a Masonic rite. 
He published at Liege, in 1773, two works : 
1. Le Vrai Franc- Magon, in 276 pages ; 2. 
Lettres Maconniques pour servir de Supple- 
ment au Vrai Franc-Macon. The design of 
the former of these works was to give an 
account of the origin and object of Free- 
masonry, a description of all the degrees, 
and an answer to the objections urged 
against the Institution. The historical 
theories of Frere Enoch were exceedingly 
fanciful and wholly untenable. Thus, he 
asserts that in the year 814, Louis the Fair 
of France, being flattered by the fidelity 
and devotion of the Operative Masons, or- 
ganized them into a society of four degrees, 
granting the Masters the privilege of wear- 
ing swords in the Lodge, — a custom still 
continued in French Lodges, — and, having 
been received into the Order himself, ac- 
cepted the Grand Mastership on the festival 
of St. John the Evangelist in the year 814. 
Other equally extravagant opinions make 
his book rather a source of amusement 
than of instruction. His definition of 
Freemasonry is, however, good. He sayg 
that it is " a holy and religious society of 
men who are friends, which has for its 
foundation, discretion; for its object, the 
service of God, fidelity to the sovereign, 
and love of our neighbor ; and for its doc- 
trine, the erection of an allegorical build- 
ing dedicated to the virtues, which it teaches 
with certain signs of recognition." 

Enoch, Iiegend of. This legend is 
detailed in a preceding article. It never 
formed any part of the old system of Ma- 
sonry, and was first introduced from Tal- 
mudic and Eabbinical sources into the high 
degrees, where, however, it is really to be 
viewed rather as symbolical than as his- 
torical. Enoch himself is but the symbol 
of initiation, and his legend is intended 
symbolically to express the doctrine that 
the true Word or divine truth was preserved 
in the ancient initiations. 

Enoch, Bite of. A Rite attempted 
to be established at Liege, in France, about 



EN SOPH 



EPHRAIMITES 



257 



the year 1773. It consisted of four de- 
grees, viz., 1. Manouvre, or Apprentice, 
whose object was friendship and benevo- 
lence. 2. Ouvrier, or Fellow Craft, whose 
object was fidelity to the Sovereign. 3. 
Maitre, or Master, whose object was sub- 
mission to the Supreme Being. 4. Archi- 
tecte, whose object was the perfection of all 
the virtues. The Rite never made much 
progress. 

En Soph. SID -p. In the Kabbalis- 
tic doctrines, the Divine Word, or Supreme 
Creator, is called the En Soph, or rather the 
Or En Soph, the Infinite Intellectual Light. 
The theory is, that all things emanated 
from this Primeval Light. See Kabbala. 

Entered. When a candidate receives 
the first degree of Masonry he is said to be 
entered. It is used in the sense of admitted, 
or introduced ; a common as well as a Ma- 
sonic employment of the word, as when we 
say, " the youth entered college ; " or, " the 
soldier entered the service." 

Entered Apprentice. See Appren- 
tice. 

Entick, John. An English clergy- 
man, born in 1713, who took much interest 
in Freemasonry about the middle of the 
eighteenth century. He revised the third 
and fourth editions of Anderson's Constitu- 
tions, by order of the Grand Lodge. They 
were published in 1756 and 1767. Both of 
these editions were printed in quarto form, 
and have the name of Entick on the title- 
page. In 1769 another edition was pub- 
lished in octavo, being an exact copy of 
the 1767 edition, except a slight alteration 
of the title-page, from which Entick's name 
is omitted, and a brief appendix, which 
carries the transactions of the Grand Lodge 
up to 1769. On a careful collation, I can 
find no other differences. Kloss does not 
appear to have seen this edition, for he 
only refers to it briefly in his Bibliographic, 
as No. 147, without full title, on the au- 
thority of Krause. Entick was also the 
author of many Masonic sermons, a few 
of which were published. Oliver speaks 
of him as a man of grave and sober habits, 
a good Master of his Lodge, a fair disciplin- 
arian, and popular with the Craft. But 
Entick did not confine his literary labors 
to Masonry. He was the author of a His- 
tory of the War which ended in 1763, in 5 
vols., 8vo ; and a History of London, in 4 
vols., 8vo. As an orthoepist he had consid- 
erable reputation, and published a Latin 
and English Dictionary, and an English 
Spelling Dictionary. He died in 1773. 

Entombment. An impressive cere- 
mony in the degree of Perfect Master of 
the Scottish Rite. 

Entrance, Points of. See Points 
of Entrance. 



Entrance, Shock of. See Shock 
of Entrance. 

Envy. This meanest of vices has al- 
ways been discouraged in Masonry. The 
fifth of the Old Charges, approved in 
1722, says : " None shall discover envy at 
the prosperity of a brother." 

Eons. In the doctrine of Gnosticism, 
divine spirits occupying the intermediate 
state which was supposed to exist between 
the Supreme Being and the Jehovah of the 
Jewish theology, whom the Gnostics called 
only a secondary deity. These spiritual 
beings were indeed no more than abstrac- 
tions, such as Wisdom, Faith, Prudence, etc. 
They derived their name from the Greek 
aiuv, an age, in reference to the long du- 
ration of their existence. Valentinius said 
there were but thirty of them ; but Basilides 
reckons them as three hundred and sixty- 
five, which certainly has an allusion to the 
days of the solar year. In some of the 
philosophical degrees, references are made 
to the Eons, whose introduction into them 
is doubtless to be attributed to the con- 
nection of Gnosticism with certain of the 
high degrees. 

Eons, Rite of the. Ragon ( Tuil- 
leur Gen., 186,) describes this Rite as one 
full of beautiful and learned instruction, 
but scarcely known, and practised only in 
Asia, being founded on the religious dog- 
mas of Zoroaster. I doubt the existence 
of it as a genuine Rite. Ragon's informa- 
tion is very meagre. 

Ephod. The sacred vestment worn by 
the high priest of the Jews over the tunic 
and outer garment. It was without sleeves, 
and divided below the arm- pits into two 
parts or halves, one falling before and the 
other behind, and both reaching to the 
middle of the thighs. They were joined 
above on the shoulders by buckles and two 
large precious stones, on which were in- 
scribed the names of the twelve tribes, six 
on each. The ephod was a distinctive 
mark of the priesthood. It was of two 
kinds, one of plain linen for the priests, and 
another, richer and embroidered, for the 
high priest, which was composed of blue, 
purple, crimson, and fine linen. The robe 
worn by the High Priest in a Royal Arch 
Chapter is intended to be a representation, 
but hardly can be called an imitation, of the 
ephod. 

Ephraimites. The descendants of 
Ephraim. They inhabited the centre of 
Judea between the Mediterranean and the 
river Jordan. The character given to them 
in the ritual of the Fellow Craft's degree, 
of being " a stiffnecked and rebellious 
people," coincides with history, which de- 
scribes them as haughty, tenacious to a 
fault of their rights, and ever ready to re- 



2H 



17 



258 



EPOCH 



EQUES 



sist the pretensions of the other tribes, and 
more especially that of Judah, of which 
they were peculiarly jealous. The circum- 
stance in their history-which has been ap- 
propriated for a symbolic purpose in the 
ceremonies of the second degree of Ma- 
sonry, may be briefly related thus. The 
Ammonites, who were the descendants of 
the younger son of Lot, and inhabited a 
tract of country east of the river Jordan, 
had been always engaged in hostility 
against the Israelites. On the occasion re- 
ferred to, they had commenced a war upon 
the pretext that the Israelites had deprived 
them of a portion of their territory. Jeph- 
tha, having been called by the Israelites to 
the head of their army, defeated the Am- 
monites, but had not called upon the 
Ephraimites to assist in the victory. Hence, 
that high-spirited people were incensed, and 
more especially as they had had no share 
in the rich spoils obtained by Jephtha from 
the Ammonites. They accordingly gave 
him battle, but were defeated with great 
slaughter by the Gileadites, or countrymen 
of Jephtha, with whom alone he resisted 
their attack. As the land of Gilead, the 
residence of Jephtha, was on the west side 
of the Jordan, and as the Ephraimites 
lived on the east side, in making their in- 
vasion it was necessary that they should 
cross the river, and after their defeat, in at- 
tempting to effect a retreat to their own 
country, they were compelled to recross the 
river. But Jephtha, aware of this, had 
placed forces at the different fords of the 
river, who intercepted the Ephraimites, and 
detected their nationality by a peculiar de- 
fect in their pronunciation. For although 
the Ephraimites did not speak a dialect 
different from that of the other tribes, they 
had a different pronunciation of some 
words, and an inability to pronounce the 
letter \tf or SH, which they pronounced as 
if it were Q or S. Thus, when called upon 
to say SHIBBOLETH, they pronounced 
it SIBBOLETH, " which trifling defect," 
says the ritual," proved them to be enemies." 
The test to a Hebrew was a palpable one, 
for the two words have an entirely different 
signification ; shibboleth meaning an ear of 
corn, and sibboleth, a burden. The biblical 
relation will be found in the twelfth chapter 
of the Book of Judges. 

Epoch. In chronology, a certain point 
of time marked by some memorable event 
at which the calculation of years begins. 
Different peoples have different epochs or 
epocha. Thus, the epoch of Christians 
is the birth of Christ ; that of Jews, the 
creation of the world; and that of Moham- 
medans, the flight of their prophet from 
Mecca. See Calendar. 

Epopt. This was the name given to 



one who had passed through the Great 
Mysteries, and been permitted to behold 
what was concealed from the mystoe, who 
had only been initiated into the Lesser. It 
signifies an eye- witness, and is derived 
from the Greek, e-kotttevu, to look into, to be- 
hold. The epopts repeated the oath of 
secrecy which had been administered to 
them on their initiation into the Lesser 
Mysteries, and were then conducted into 
the lighted interior of the sanctuary and 
permitted to behold what the Greeks em : 
phatically termed "the sight," avroij/ia. 
The epopts alone were admitted to the 
sanctuary, for the mystse were confined to 
the vestibule of the temple. The epopts 
were, in fact, the Master Masons of the 
Mysteries, while the mystse were the Ap- 
prentices and Fellow Crafts ; these words 
being used, of course, only in a comparative 
sense. 

Equality. Among the ancient icon- 
ologists, equality was symbolized by a fe- 
male figure holding in one hand a pair of 
scales equipoised and in the other a nest 
of swallows. The moderns have substi- 
tuted a level for the scales. jAnd this is 
the Masonic idea. In Masonry, the level 
is the symbol of that equality which, as 
Higgins (Anac, i. 790,) says, is the very 
essence of Freemasonry. " All, let their 
rank in life be what it may, when in the 
Lodge are brothers — brethren with the 
Father at their head. No person can read 
the Evangelists and not see that this is 
correctly Gospel Christianity." 

Equerry. An officer in some courts 
who has the charge of horses. I do not 
know why the title has been introduced 
into some of the high degrees. 

Eques. A Latin word signifying 
knight. Every member of the Eite of 
Strict Observance, on attaining to the sev- 
enth or highest degree, received a "char- 
acteristic name," which was formed in Latin 
by the addition of a noun in the ablative 
case, governed by the preposition a or ab, 
to the word Eques, as " Eques a Serpente," 
or Knight of the Serpent, " Eques ab Aquila," 
or Knight of the Eagle, etc., and by this 
name he was ever afterwards known in the 
Order. Thus Bode, one of the founders of 
the Rite, was recognized as " Eques a Lilio 
Convallium," or Knight of the Lily of the 
Valleys, and the Baron Hund, another 
founder, as "Eques ab Euse," or Knight of 
the Sword. A similar custom prevailed 
among the Illuminati and in the Royal 
Order of Scotland. Eques signified among 
the Romans a knight, but in the Middle 
Ages the knight was called miles; although 
the Latin word miles denoted only a soldier, 
yet, by the usage of chivalry, it received 
the nobler signification. Indeed, Muratori 



EQUES 



ERICA 



259 



says, on the authority of an old inscription, 
that Eques was inferior in dignity to Miles. 
See Miles. 

Eques Professus. Professed Knight. 
The seventh and last degree of the Rite 
of Strict Observance. Added, it is said, to 
the original series by Von Hund. 

Equilateral Triangle. See Tri- 
angle. 

Equity. The equipoised balance is an 
ancient symbol of equity. On the medals, 
this virtue is represented by a female hold- 
ing in the right hand a balance, and in the 
left a measuring wand, to indicate that she 
gives to each one his just measure. In the 
Ancient and Accepted Rite, the thirty-first 
degree, or Grand Inspector Inquisitor Com- 
mander, is illustrative of the virtue of 
equity ; and hence the balance is a promi- 
nent symbol of that degree, as it is also of 
the sixteenth degree, or Princes of Jerusa- 
lem, because, according to the old rituals, 
they were chiefs in Masonry, and adminis- 
tered justice to the inferior degrees. 

Equivocation. The words of the 
covenant of Masonry require that it should 
be made without evasion, equivocation, or 
mental reservation. This is exactly in ac- 
cordance with the law of ethics in relation 
to promises made. And it properly applies 
in this case, because the covenant, as it is 
called, is simply a promise, or series of 
promises, made by the candidate to the 
Fraternity — to the brotherhood into whose 
association he is about to be admitted. In 
making a promise, an evasion is the eluding 
or avoiding the terms of the promise ; and 
this is done, Or attempted to be done, by 
equivocation, which is by giving to the 
words used a secret signification, different 
from that which they were intended to con- 
vey by him who imposed the promise, so 
as to mislead, or by a mental reservation, 
which is a concealment or withholding in 
the mind of the promiser of certain condi- 
tions under which he makes it, which con- 
ditions are not known to the one to whom 
the promise is made. All of this is in 
direct violation of the law of veracity. The 
doctrine of the Jesuits is very different. 
Suarez, one of their most distinguished 
casuists, lays it down as good law, that if 
any one makes a promise or contract, he 
may secretly understand that he does not 
sincerely promise, or that he promises with- 
out any intention of fulfilling the promise. 
This is not the rule of Masonry, which re- 
quires that the words of the covenant be 
taken in the patent sense which they were 
intended by the ordinary use of language 
to convey. It adheres to the true rule of 
ethics, which is, as Paley says, that a prom- 
ise is binding in the sense in which the prom- 
iser supposed the promisee to receive it. 



Eranoi. Among the ancient Greeks 
there- were friendly societies, whose object 
was, like the modern Masonic Lodges, to re- 
lieve the distresses of their necessitous mem- 
bers. They were permanently organized, 
and had a common fund by the voluntary 
contributions of the members. If a mem- 
ber was reduced to poverty, or was in tem- 
porary distress for money, he applied to the 
eranos, and, if worthy, received the neces- 
sary assistance, which was, however, ad- 
vanced rather as a loan than a gift, and the 
amount was to be returned when the recip- 
ient was in better circumstances. In the 
days of the Roman empire these friendly 
societies were frequent among the Greek 
cities, and were looked on with suspicion 
by the emperors, as tending to political 
combinations. Smith says [Diet. Gr. and 
Rom. Ant.) that the Anglo-Saxon gilds, or 
fraternities for mutual aid, resembled the 
eranoi of the Greeks. In their spirit, these 
Grecian confraternities partook more of the 
Masonic character, as charitable associa- 
tions, than of the modern friendly societies, 
where relief is based on a system of mu- 
tual insurance ; for the assistance was given 
only to cases of actual need, and did not 
depend on any calculation of natural con- 
tingencies. 

Erica. The Egyptians selected the 
erica as a sacred plant. The origin of the 
consecration of this plant will be peculiarly 
interesting to the Masonic student. There 
was a legend in the mysteries of Osiris, 
which related that Isis, when in search of 
the body of her murdered husband, dis- 
covered it interred at the brow of a hill near 
which an erica grew ; and hence, after the 
recovery of the body and the resurrection 
of the god, when she established the mys- 
teries to commemorate her loss and her re- 
covery, she adopted the erica as a sacred 
plant, in memory of its having pointed out 
the spot where the mangled remains of 
Osiris were concealed. 

Ragon ( Cours des Initiations, p. 151,) thus 
alludes to this mystical event : " Isis found 
the body of Osiris in the neighborhood of 
Biblos, and near a tall plant called the erica. 
Oppressed with grief, she seated herself on 
the margin of a fountain, whose waters is- 
sued from a rock. This rock is the small 
hill mentioned in the ritual ; the erica has 
been replaced by the acacia, and the grief 
of Isis has been changed for that of the 
Fellow Crafts." 

The lexicographers define epeUri as " the 
health plant ; " but it is really, as Plutarch 
asserts, the tamarisk tree; and Schwenk 
[Die Mythologie der Semiten, p. 248,) says 
that Phyloe, so renowned among the an- 
cients as one of the burial-places of Osiris, 
and among the moderns for its wealth of 



260 



ERNEST 



ESSENES 



architectural remains, contains monuments 
in which the grave of Osiris is overshad- 
owed by the tamarisk. 

Ernest and Falk. Ernst und Fall. 
Gesprache fur Freimaurerei, i. e., " Ernest 
and Falk. Conversations on Freemasonry," 
is the title of a German work written by 
Gottfried Ephraim Lessing, and first pub- 
lished in 1778. Ernest is an inquirer, and 
Falk a Freemason, who gives to his inter- 
locutor a very philosophical idea of the 
character, aims, and objects of the Institu- 
tion. The work has been faithfully trans- 
lated by Bro. Kenneth R. H. Mackenzie, 
F. S. A., in the London Freemason's Quar- 
terly Magazine, in 1854, and continued and 
finished, so far as the author had completed 
it, in the London Freemason in 1872. Fin- 
del says of this work, that it is one of the 
best things that has ever been written upon 
Freemasonry. 

Erwin von Steinbach. A distin- 
guished German, who was born, as his name 
imports, at Steinbach, near Buhl, about 
the middle of the 13th century. He was 
the master of the works at the Cathedral 
of Strasburg, the tower of which he com- 
menced in 1275. He finished the tower and 
doorway before his death, which was. in 
1318. He was at the head of the German 
Fraternity of Stonemasons, who were the 
precursors of the modern Freemasons. 
See Strasburg. 

Esoteric Masonry. That secret 
portion of Masonry which is known only 
to the initiates as distinguished from exo- 
teric Masonry, or monitorial, which is acces- 
sible to all who choose to read the manuals 
and published works of the Order. The 
words are from the Greek, 'eourepiKdg, in- 
ternal, and 'e^urspiKog, external, and were 
first used by Pythagoras, whose philosophy 
was divided into the exoteric, or that 
taught to all, and the esoteric, or that 
taught to a select few ; and thus his disci- 
ples were divided into two classes, accord- 
ing to the degree of initiation to which they 
had attained, as being either fully admitted 
into the society, and invested with all the 
knowledge that the Master could commu- 
nicate, or as merely postulants, enjoying 
only the public instructions of the school, 
and awaiting the gradual reception of fur- 
ther knowledge. This double mode of in- 
struction was borrowed by Pythagoras 
from the Egyptian priests, whose theology 
was of two kinds — the one exoteric, and 
addressed to the people in general; the 
other esoteric, and confined to a select num- 
ber of the priests and to those who pos- 
sessed, or were to possess, the regal power. 
And the mystical nature of this concealed 
doctrine was expressed in their symbolic 
language by the images of sphinxes placed 



at the entrance of their temples. Two cen- 
turies later, Aristotle adopted the system 
of Pythagoras, and, in the Lyceum at 
Athens, delivered in the morning to his 
select disciples his subtle and concealed 
doctrines concerning God, Nature, and 
Life, and in the evening lectured on more 
elementary subjects to a promiscuous audi- 
ence. These different lectures he called 
his Morning and his Evening Walk. 

Essenes. Lawrie, in his History of 
Freemasonry, in replying to the objection, 
that if the Fraternity of Freemasons had 
flourished during the reign of Solomon, it 
would have existed in Judea in after ages, 
attempts to meet the argument by showing 
that there did exist, after the building of 
the Temple, an association of men resem- 
bling Freemasons in the nature, ceremo- 
nies, and object of their institution. The 
association to which he here alludes is that 
of the Essenes, whom he subsequently de- 
scribes as an ancient Fraternity originat- 
ing from an association of architects who 
were connected with the building of Solo- 
mon's Temple. 

Lawrie evidently seeks to connect his- 
torically the Essenes with the Freemasons, 
and to impress his readers with the identity 
of the two Institutions. I am not pre- 
pared to go so far; but there is such a simi- 
larity between the two, and such remarka- 
ble coincidences in many of their usages, as 
to render this Jewish sect an interesting 
study to every Freemason, to whom there- 
fore some account of the usages and doc- 
trines of this holy brotherhood will not, 
perhaps, be unacceptable. 

At the time of the advent of Jesus Christ, 
there were three religious sects in Judea — 
the Pharisees, the Sadducees, and the Es- 
senes ; and to one of these sects every Jew 
was compelled to unite himself. The Sa- 
viour has been supposed by many writers 
to have been an Essene, because, while re- 
peatedly denouncing the errors of the two 
other sects, he has nowhere uttered a w 7 ord 
of censure against the Essenes; and be- 
cause, also, many of the precepts of the 
New Testament are to be found among the 
laws of this sect. 

In ancient authors, such as Josephus, 
Philo, Porphyry, Eusebius, and Pliny, who 
have had occasion to refer to the subject, 
the notices of this singular sect have been 
so brief and unsatisfactory, that modern 
writers have found great difficulty in pro- 
perly understanding the true character of 
Essenism. And yet our antiquaries, never 
weary of the task of investigation, have at 
length, within a recent period, succeeded 
in eliciting, from the collation of all that 
has been previously written on the subject, 
very correct details of the doctrines and 



ESSENES 



ESSENES 



261 



practices of the Essenes. Of these writers, 
none, I think, have been more successful 
than the laborious German critics Frankel 
and Rappaport, Their investigations have 
been ably and thoroughly condensed by 
Dr. Christian D. Ginsburg, whose essay on 
The Essenes, their History and Doctrines, 
(Lond., 1864,) has supplied the most ma- 
terial facts contained in the present article. 
It is impossible to ascertain the precise 
date of the development of Essenism as a 
distinct organization. The old writers are 
so exaggerated in their statements, that 
they are worth nothing as historical au- 
thorities. Philo says, for instance, that 
Moses himself instituted the order, and 
Josephus that it existed ever since the an- 
cient time of the Fathers ; while Pliny as- 
serts, with mythical liberality, that it has 
continued for thousands of ages. Dr. 
Ginsburg thinks that Essenism was a grad- 
ual development of the prevalent religious 
notions out of Judaism, a theory which 
Dr. Dollinger repudiates. But Rappaport, 
who was a learned Jew, thoroughly con- 
versant with the Talmud and other He- 
brew writings, and who is hence called by 
Ginsburg "the corypheus of Jewish critics," 
asserts that the Essenes were not a distinct 
sect, in the strict sense of the word, but 
simply an order of Judaism, and that there 
never was a rupture between them and the 
rest of the Jewish community. This theory 
is sustained by Frankel, a learned German, 
who maintains that the Essenes were sim- 
ply an intensification of the Pharisaic sect, 
and that they were the same as the Chasi- 
dim, whom Lawrie calls the Kassideans, 
and of whom he speaks as the guardians 
of King Solomon's Temple. If this view 
be the correct one, and there is no good 
reason to doubt it, then there will be an- 
other feature of resemblance and coinci- 
dence between the Freemasons and the Es- 
senes ; for, as the latter was not a religious 
sect, but merely a development of Judaism, 
an order of Jews entertaining no heterodox 
opinions, but simply carrying out the reli- 
gious dogmas of their faith with an un- 
usual strictness of observance, so are the 
Freemasons not a religious sect, but simply 
a development of the religious idea of the 
age. The difference, however, between 
Freemasonry and Essenism lies in the 
spirit of universal tolerance prominent in 
the one and absent in the other. Free- 
masonry is Christian as to its membership 
in general, but recognizing and tolerating 
in its bosom all other religions : Essenism, 
on the contrary, was exclusively and in- 
tensely Jewish in its membership, its usages, 
and its doctrines. 

The Essenes are first mentioned by Jose- 
phus as existing in the days of Jonathan 



the Maccabsean, one hundred and sixty-six 
years before Christ. The Jewish historian 
repeatedly speaks of them at subsequent 
periods ; and there is no doubt that they 
constituted one of the three sects which di- 
vided the Jewish religious world at the ad- 
vent of our Saviour, and of this sect he is 
supposed, as has been already said, to have 
been a member. 

On this subject, Ginsburg says : " Jesus, 
who in all things conformed to the Jewish 
law, and who was holy, harmless, undefiled, 
and separate from sinners, would, there- 
fore, naturally associate himself with that 
order of Judaism which was most congenial 
to his holy nature. Moreover, the fact that 
Christ, with the exception of once, was not 
heard of in public till his thirtieth year, 
implying that he lived in seclusion with 
this Fraternity, and that, though he fre- 
quently rebuked the Scribes, Pharisees, and 
Sadducees, he never denounced the Es- 
senes, strongly confirms this decision." 
But he admits that Christ neither adopted 
nor preached their extreme doctrines of as- 
ceticism. 

After the establishment of Christianity, 
the Essenes fade out of notice, and it has 
been supposed that they were among the 
earliest converts to the new faith. Indeed, 
De Quincey rather paradoxically asserts 
that they were a disguised portion of the 
early Christians. 

The etymology of the word has not been 
settled. Yet, among the contending opin- 
ions, the preferable one seems to be that it 
is derived from the Hebrew CHASID, 
— holy, pious, — which connects the Es- 
senes with the Chasidim, a sect which pre- 
ceded them, and of whom Lawrie says, 
(quoting from Scaliger,) that they were "an 
order of the Knights of the Temple of 
Jerusalem, who bound themselves to 
adorn the porches of that magnificent struc- 
ture, and to preserve it from injury and 
decay." 

The Essenes were so strict in the ob- 
servance of the Mosaic law T s of purity, that 
they were compelled, for the purpose of 
avoiding contamination, to withdraw al- 
together from the rest of the Jewish nation 
and to form a separate community, w T hich 
thus became a brotherhood. The same 
scruples which led them to withdraw from 
their less strict Jewish brethren induced 
most of them to abstain from marriage, 
and hence the unavoidable depletion of 
their membership by death could only be 
repaired by the initiation of converts. They 
had a common treasury, in which was de- 
posited whatever any one of them possessed, 
and from this the wants of the whole com- 
munity were supplied by stewards appoint- 
ed by the brotherhood, so that they had 



262 



ESSENES 



ESSENES 



everything in common. Hence there was 
no distinction among them of rich and 
poor, or masters and servants ; but the only 
gradation of rank which they recognized 
was derived from the degrees or orders into 
which the members were divided, and 
which depended on holiness alone. They 
lived peaceably with all men, reprobated 
slavery and war, and would not even manu- 
facture any warlike instruments. They 
were governed by a president, who was 
elected by the whole community; and 
members who had violated their rules were, 
after due trial, excommunicated or ex- 
pelled. 

As they held no communication outside 
of their own fraternity, they had to raise 
their own supplies, and some were engaged 
in tilling, some in tending flocks, others in 
making clothing, and others in preparing 
food. They got up before sunrise, and, 
after singing a hymn of praise for the re- 
turn of light, which they did with their 
faces turned to the east, each one repaired 
to his appropriate task. At the fifth hour, 
or eleven in the forenoon, the morning 
labor terminated. The brethren then again 
assembled, and after a lustration in cold 
water, they put on white garments and 
proceeded to the refectory, where they par- 
took of the common meal, which was always 
of the most frugal character. A mysterious 
silence was observed during this meal, 
which, to some extent, had the character 
of a sacrament. The feast being ended, 
and the priest having returned thanks, the 
brethren withdrew and put off their white 
garments, resumed their working - clothes 
and their several employments until even- 
ing, when they again assembled as before, 
to partake of a common meal. 

They observed the Sabbath with more 
than Judaic strictness, regarding even the 
removal of a vessel as a desecration of the 
holy day. On that day. each took his seat 
in the synagogue in becoming attire ; and, 
as they had* no ordained ministers, any one 
that liked read out of the Scriptures, and 
another, experienced in spiritual matters, 
expounded the passages that had been read. 
The distinctive ordinances of the brother- 
hood and the mysteries connected with the 
Tetragrammaton and the angelic worlds 
were the prominent topics of Sabbatical 
instruction. In particular, did they pay 
attention to the mysteries connected with 
the Tetragrammaton, or the Shem bampho- 
rash, the expository name, and the other 
names of God which play so important a 
part in the mystical theosophy of the Jew- 
ish Kabbalists, a great deal of which has 
descended to the Freemasonry of our own 
days. 

Josephus describes them as being distin- 



guished for their brotherly love, and for 
their charity in helping the needy, and 
showing mercy. He says that they are 
just dispensers of their anger, curbers of 
their passions, representatives of fidelity, 
ministers of peace, and every word with 
them is of more force than an oath. They 
avoid taking an oath, and regard it as 
worse than perjury ; for they say that he 
who is not believed without calling on God 
to witness, is already condemned of per- 
jury. He also states that they studied 
with great assiduity the writings of the 
ancients on distempers and their remedies, 
alluding, as it is supposed, to the magical 
works imputed by the Talmudists to Solo- 
mon. 

It has already been observed that, in 
consequence of the celibacy of the Essenes, 
it was found necessary to recruit their ranks 
by the introduction of converts, who were 
admitted by a solemn form of initiation. 
The candidate, or aspirant, was required to 
pass through a novitiate of two stages, 
which extended over three years, before he 
was admitted to a full participation in the 
privileges of the Order. Upon entering 
the first stage, which lasted for twelve 
months, the novice cast all his possessions 
into the common treasury. He then re- 
ceived a copy of the regulations of the 
brotherhood, and was presented with a 
spade, an apron, and a white robe. The 
spade was employed to bury excrement, the 
apron was used at the daily lustrations, and 
the white robe was worn as a symbol of 
purity. During all this period the aspi- 
rant was considered as being outside the 
order, and, although required to observe 
some of the ascetic rules of the society, he 
was not admitted to the common meal. At 
the end of the probationary year, the aspi- 
rant, if approved, was advanced to the 
second stage, which lasted two years, and 
was then called an approacher. During 
this period he was permitted to unite with 
the brethren in their lustrations, but was 
not admitted to the common meal, nor to 
hold any office. Should this second stage 
of probation be passed with approval, the 
approacher became an associate, and was 
admitted into full membership, and at 
length allowed to partake of the common 
meal. 

There was a third rank or degree, called 
the disciple or companion, in which there 
was a still closer union. Upon admission 
to this highest grade, the candidate was 
bound by a solemn oath to love God, to be 
just to all men, to practise charity, main- 
tain truth, and to conceal the secrets of the 
society and the mysteries connected with 
the Tetragammaton and the other names 
of God. 



ESSENES 



ESTHER 



263 



These three sections or degrees, of aspi- 
rant, associate, and companion, were sub- 
divided into four orders or ranks, distin- 
guished from each other by different de- 
grees of holiness; and so marked were 
these distinctions, that if one belonging to 
a higher degree of purity touched one of 
a lower order, he immediately became im- 
pure, and could only regain his purity by a 
series of lustrations. 

The earnestness and determination of 
these Essenes, says Ginsburg, to advance to 
the highest state of holiness, were seen in 
their self-denying and godly life, and it 
may fairly be questioned whether any reli- 
gious system has ever produced such a com- 
munity of saints. Their absolute confi- 
dence in God and resignation to the deal- 
ings of Providence; their uniformly holy 
and unselfish life ; their unbounded love of 
virtue and utter contempt for worldly fame, 
riches, and pleasures ; their industry, tem- 
perance, modesty, and simplicity of life ; 
their contentment of mind and cheerful- 
ness of temper; their love of order, and 
abhorrence of even the semblance of false- 
hood; their benevolence and philanthropy; 
their love for the brethren, and their fol- 
lowing peace with all men; their hatred 
of slavery and war ; their tender regard for 
children, and reverence and anxious care 
for the aged; their attendance on the sick, 
and readiness to relieve the distressed; 
their humility and magnanimity; their 
firmness of character and powefc to subdue 
their passions; their heroic endurance 
under the most agonizing sufferings for 
righteousness' sake; and their cheerfully 
looking forward to death, as releasing their 
immortal souls from the bonds of the body, 
to be forever in a state of bliss with their 
Creator, — have hardly found a parallel in 
the history of mankind. 

Lawrie, in his History of Freemasonry, 
gives, on the authority of'Pictet, of Bas- 
nage, and of Philo, the following con- 
densed recapitulation of what has been 
said in the preceding pages of the usages 
of the Essenes : 

; 'When a candidate was proposed for 
admission, the strictest scrutiny was made 
into his character. If his life had hitherto 
been exemplary, and if he appeared capable 
of curbing his passions, and regulating his 
conduct according to the virtuous, though 
austere, maxims of their order, he was pre- 
sented, at the expiration of his novitiate, 
with a white garment, as an emblem of the 
regularity of his conduct and the purity of 
his heart. A solemn oath was then ad- 
ministered to him, that he would never di- 
vulge the mysteries of the Order ; that he 
would make no innovations on the doctrines 
of the society ; and that he would continue 



in that honorable course of piety and virtue 
which he had begun to pursue. Like Free- 
masons, they instructed the young member 
in the knowledge which they derived from 
their ancestors. They admitted no women 
into their order. They had particular 
signs for recognizing each other, which 
have a strong resemblance to those of Free- 
masons. They had colleges or places of 
retirement, where they resorted to practise 
their rites and settle the affairs of the so- 
ciety ; and, after the performance 'of these 
duties, they assembled in a large hall, 
where an entertainment was provided for 
them by the president or master of the 
college, who allotted a certain quantity of 
provisions to every individual. They abol- 
ished all distinctions of rank ; and if pref- 
erence was ever given, it was given to 
piety, liberality, and virtue. Treasurers 
were appointed in every town, to supply 
the wants of indigent strangers." 

Lawrie thinks that this remarkable coin- 
cidence between the chief features of the 
Masonic and Essenian fraternities can be 
accounted for only by referring them to the 
same origin ; and, to sustain this view, he 
attempts to trace them to the Kassideans, 
or Assideans, more properly the Chasidim, 
" an association of architects who were 
connected with the building of Solomon's 
Temple." But, aside from the considera- 
tion that there is no evidence that the 
Chasidim were a body of architects, — for 
they were really a sect of Jewish puritans, 
who held the Temple in especial honor, — we 
cannot conclude, from a mere coincidence 
of doctrines and usages, that the origin of 
the Essenes and the Freemasons is identi- 
cal. Such a course of reasoning would 
place the Pythagoreans in the same cate- 
gory : a theory that has been rejected by 
the best modern critics. 

The truth appears to be that the Essenes, 
the School of Pythagoras, and the Free- 
masons, derive their similarity from that 
spirit of brotherhood which has prevailed 
in all ages of the civilized world, the inhe- 
rent principles of which, as the results of 
any fraternity, — all the members of which 
are engaged in the same pursuit and as- 
senting to the same religious creed, — are 
brotherly love, charity, and that secrecy 
which gives them their exclusiveness. And 
hence, between all fraternities, ancient and 
modern, these " remarkable coincidences" 
will be found. 

Esther. The second degree of the 
American Adoptive Eite of the Eastern 
Star. It is also called " the wife's degree," 
and in its ceremonies comprises the history 
of Esther the wife and queen of Ahasuerus, 
king of Persia, as related in the Book of 
Esther. 



264 



ETERNAL 



ETHICS 



Sternal Eife. The doctrine of eter- 
nal life is taught in the Master's degree, as 
it was in the Ancient Mysteries of all na- 
tions. See Immortality of the Soul. 

Eternity. The ancient symbol of 
eternity was a serpent in the form of a cir- 
cle, the tail being placed in the mouth. 
The simple circle, the figure which has 
neither beginning nor end, ' but returns 
continually into itself, was also a symbol 
of eternity. 

Ethics of Freemasonry. There 
is a Greek word, edog (ethos), which signifies 
custom, from which Aristotle derives another 
word jjdog, (ethos,) which means ethics; be- 
cause, as he says, from the custom of doing 
good acts arises the habit of moral virtue. 
Ethics, then, is the science of morals teach- 
ing the theory and practice of all that is 
good in relation to God and to man, to the 
state and the individual ; it is, in short, to 
use the emphatic expression of a German 
writer, " the science of the good." Ethics 
being thus engaged in the inculcation of 
moral duties, there must be a standard of 
these duties, an authoritative ground-prin- 
ciple on which they depend, a doctrine 
that requires their performance, making 
certain acts just those that ought to be done, 
and which, therefore, are duties, and that 
forbid the performance of others which are, 
therefore, offences. Ethics, then, as a sci- 
ence, is divisible into several species, vary- 
ing in name and character, according to the 
foundation on which it is built. 

Thus we have the Ethics of Theology, 
which is founded on that science which 
teaches the nature and attributes of God ; 
and, as this forms a part of all religious 
systems, every religion, whether it be 
Christianity, or Judaism, Brahmanism, or 
Buddhism, or any other form of recognized 
worship, has within its bosom a science of 
theological ethics which teaches, accord- 
ing to the lights of that religion, the du- 
ties which are incumbent on man from his 
relations to a Supreme Being. And then 
we have the Ethics of Christianity, which, 
being founded on the Scriptures, recog- 
nized by Christians as the revealed will of 
God, is nothing other than theological 
ethics applied to and limited by Chris- 
tianity. 

Then, again, we have the Ethics of Phi- 
losophy, which is altogether speculative, 
and derived from and founded on man's 
speculations concerning God and himself. 
There might be a sect of philosophers who 
denied the existence of a Superintending 
Providence ; but it would still have a sci- 
ence of ethics referring to the relations of 
man to man, although that system would 
be without strength, because it would have 
no Divine sanction for its enforcement. 



And, lastly, we have the Ethics of Free- 
masonry, whose character combines those 
of the three others. The first and second 
systems in the series above enumerated are 
founded on religious dogmas ; the third on 
philosophical speculations. Now, as Free- 
masonry claims to be a religion, in so far 
as it is founded on a recognition of the re- 
lations of man and God, and a philosophy 
in so far as it is engaged in speculations 
on the nature of man, as an immortal, so- 
cial, and responsible being, the ethics of 
Freemasonry will be both religious and 
philosophical. 

The symbolism of Masonry, which is its 
peculiar mode of instruction, inculcates all 
the duties which we owe to God as being 
his children, and to men as being their 
brethren. "There is," says Dr. Oliver, 
" scarcely a point of duty or morality which 
man has been presumed to owe to God, his 
neighbor, or himself, under the Patriarchal, 
the Mosaic, or the Christian dispensation, 
which, in the construction of our symboli- 
cal system, has been left untouched." 
Hence, he says, that these symbols all 
unite to form " a code of moral and theo- 
logical philosophy ; " the term of which ex- 
pression would have been better if he had 
called it a "a code of philosophical and 
theological ethics." 

At a very early period of his initiation, 
the Mason is instructed that he owes a 
threefold duty, — to God, his neighbor, and 
himself, — and the inculcation of these du- 
ties constitutes the ethics of Freemasonry. 

Now, the Tetragrammaton, the letter G, 
and many other symbols of a like charac- 
ter, impressively inculcate the lesson that 
there is a God in whom "we live, and 
move, and have our being," and of whom 
the apostle, quoting from the Greek poet, 
tells us that "we are his offspring." To 
him, then, as the Universal Father, does 
the ethics of Freemasonry teach us that 
we owe the duty of loving and obedient 
children. 

And, then, the vast extent of the Lodge, 
making the whole world the common home 
of all Masons, and the temple, in which 
we all labor for the building up of our 
bodies as a spiritual house, are significant 
symbols, which teach us that we are not 
only the children of the Father, but fel- 
low-workers, laboring together in the same 
task and owing a common servitude to God 
as the Grand Architect of the universe — the 
Algabil or Master Builder of the world and 
all that is therein ; and thus these symbols 
of a joint labor, for a joint purpose, tell us 
that there is a brotherhood of man : to that 
brotherhood does the ethics of Freemasonry 
teach us that we owe the duty of fraternal 
kindness in all its manifold phases. 



ETHIOPIA 



EUCLID 



265 



And so we find that the ethics of Free- 
masonry is really founded on the two great 
ideas of the universal fatherhood of God 
and the universal brotherhood of man. 

Ethiopia. A tract of country to the 
south of Egypt, and watered by the upper 
Nile. The reference to Ethiopia, in the 
Master's degree of the American Rite, as 
a place of attempted escape for certain 
criminals, is not to be found in the English 
or French rituals, and I am inclined to 
think that this addition to the Hiramic le- 
gend is an American interpolation. The 
selection of Ethiopia, by the ritualist, as a 
place of refuge, seems to be rather inappro- 
priate when we consider what must have 
been the character of that country in the 
age of Solomon. 

Etymology. For the etymology of 
the word Mason, see Mason, derivation of. 

Euclid. In the year of the world 3650, 
which was 646 years after the building of 
King Solomon's Temple, Euclid, the cele- 
brated geometrician, was born. His name 
has been always associated with the history 
of Freemasonry, and in the reign of Ptol- 
emy Soter, the Order is said to have greatly 
flourished in Egypt, under his auspices. 
The well known forty-seventh problem 
of his first book, although not discovered 
by him, but long before by Pythagoras, has 
been adopted as a symbol in the third de- 
gree. 

Euclid, Legend of. All the old 
manuscript Constitutions contain the well 
known " legend of Euclid," whose name is 
presented to us as the " Worthy Clerk Eu- 
clid " in every conceivable variety of cor- 
rupted form. I select, of these Old Re- 
cords, the so-called Dowland Manuscript, 
from which to give the form of this Euclid- 
ian legend of the old Masons. The Dow- 
land Manuscript, although apparently writ- 
ten in the seventeenth century, is believed, 
on good authority, to be only a copy, in 
more modern and more intelligible lan- 
guage, of an earlier manuscript of the year 
1530. And it is because of its easier in- 
telligibility by modern readers that I have 
selected it, in preference to any of the older 
records, although in each the legend is sub- 
stantially the same. The legend is in the 
following words : 

" Moreover, when Abraham and Sara his 
wife went into Egipt, there he taught the 
Seaven Sciences to the Egiptians ; and he 
had a worthy Scoller that height Ewclyde, 
and he learned right well, and was a master 
of all the vij Sciences liberall. And in his 
dayes it befell that the lord and the estates 
of the realme had soe many sonns that 
they had gotten some by their wifes and 
some by other ladyes of the realme ; for 
that land is a hott land and a plentious of 
21 



generacion. And they had not competent 
livehode to find with their children ; where- 
fore they made much care. And then the 
King of the land made a great counsell 
and a parliament, to witt, how they might 
find their children honestly as gentlemen. 
And they could find no manner of good 
way. And then they did crye through all 
the realme, if there were any man that 
could enforme them, that he should come 
to them, and he should be soe rewarded for 
his travail, that he should hold him pleased. 

"After that this cry was made, then 
came this worthy clarke Ewclyde, and said 
to the King and to all his great lords : ' If 
yee will, take me your children to governe, 
and to teach them one of the Seaven Sci- 
ences, wherewith they may live honestly as 
gentlemen should, under a condition that 
yee will grant me and them a commission 
that I may have power to rule them after 
the manner that the science ought to be 
ruled.' And that the King and all his 
counsell granted to him anone, and sealed 
their commission. And then this worthy 
tooke to him these lords' sonns, and taught 
them the science of Geometrie in practice, 
for to work in stones all manner of worthy 
worke that belongeth to buildinge churches, 
temples, castells, towres, and mannors, and 
all other manner of buildings ; and he gave 
them a charge on this manner: " 

Here follow the usual " charges " of a 
Freemason as given in all the old Consti- 
tutions; and then the legend concludes 
with these words : 

"And thus was the science grounded 
there; and that worthy Master Ewclyde 
gave it the name of Geometrie. And now 
it is called through all this land Masonrye." 

This legend, considered historically, is 
certainly very absurd, and the anachronism 
which makes Euclid the contemporary of 
Abraham adds, if possible, to the absurdity. 
But interpreted as all Masonic legends 
should be interpreted, as merely intended 
to convey a Masonic truth in symbolic lan- 
guage, it loses its absurdity, and becomes 
invested with an importance that we should 
not otherwise attach to it. 

Euclid is here very appropriately used as 
a type of geometry, that science of which 
he was so eminent a teacher ; and the myth 
or legend then symbolizes the fact that 
there was in Egypt a close connection be- 
tween that science and the great moral and 
religious system which was among the 
Egyptians, as well as other ancient nations, 
what Freemasonry is at the present day — 
a secret institution, established for the in- 
culcation of the same principles, and in- 
culcating them in the same symbolic man- 
ner. So interpreted, this legend corre- 
sponds to all the developments of Egyptian 



266 



EULOGY 



EXAMINATION 



history, which teach us how close a con- 
nection existed in that country between 
the religious and scientific systems. Thus 
Kenrick [Anc. Eg., i. 383) tells us that 
" when we read of foreigners [in Egypt] 
being obliged to submit to- painful and te- 
dious ceremonies of initiation, it was not 
that they might learn the secret meaning 
of the rites of Osiris or Isis, but that they 
might partake of the knowledge of astron- 
omy, physic, geometry, and theology." 

The legend of Euclid belongs to that 
class of narrations which, in another work, 
I have ventured to call "The Mythical 
Symbols of Freemasonry." 

Eulogy. Masonry delights to do honor 
to the memory of departed brethren by^the 
delivery of eulogies of their worth and 
merit, which are either delivered at the 
time of their burial, or at some future pe- 
riod. The eulogy forms the most important 
part of the ceremonies of a Sorrow Lodge. 
But the language of the eulogist should be 
restrained within certain limits ; while the 
veil of charity should be thrown over the 
frailties of the deceased, the praise of his 
virtues should not be expressed with exag- 
gerated adulation. 

Eumolpus. A king of Eleusis, who 
founded, about the year 1374 b. c, the Mys- 
teries of Eleusis. His descendants, the 
Eumolpidse, presided for twelve hundred 
years over these Mysteries as Hierophants. 

Eunuch. It is usual, in the most cor- 
rect rituals of the third degree, especially 
to name eunuchs as being incapable of ini- 
tiation. In none of the old Constitutions 
and Charges is this class of persons alluded 
to by name, although of course they are 
comprehended in the general prohibition 
against making persons who have any 
blemish or maim. However, in the Charges 
which were published by Dr. Anderson, 
in his second edition, they are included in 
the list of prohibited candidates. It is 
probable from this that at that time it was 
usual to name them in the point of OB. 
referred to ; and this presumption derives 
strength from the fact that Dermott, in 
copying his Charges from those of Ander- 
son's second edition, added a note com- 
plaining of the " moderns " for having dis- 
regarded this ancient law, in at least one 
instance. The question is, however, not 
worth discussion, except as a matter of 
ritual history, since the legal principle is 
already determined that eunuchs cannot 
be initiated because they are not perfect 
men, " having no maim or defect in their 
bodies." 

Euphrates. One of the largest and 
most celebrated rivers of Asia. Rising in 
the mountains of Armenia and flowing into 
the Persian gulf, it necessarily lies between 



Jerusalem and Babylon. In the ritual of 
the higher degrees*it is referred to as the 
stream over which the Knights of the East 
won a passage by their arms in returning 
from Babylon to Jerusalem. 

Euresis. From the Greek, evpeatg, a 
discovery. That part of the initiation in 
the Ancient Mysteries which represented 
the finding of the body of the god or hero 
whose death and resurrection was the sub- 
ject of the initiation. The euresis has been 
adopted in Freemasonry, and forms an es- 
sential portion of the ritual of the third 
degree. 

Evangelist. See St. John the Evan- 
gelist. 

Evergreen. An evergreen plant is a 
symbol of the immortality of the soul. The 
ancients, therefore, as well as the moderns, 
planted evergreens at the heads of graves. 
Freemasons wear evergreens at the funerals 
of their brethren, and cast them into the 
grave. The acacia is the plant which 
should be used on these occasions, but 
where it cannot be obtained, some other 
evergreen plant, especially the cedar, is 
used as a substitute. See Acacia. 

Exalted. A candidate is said to be 
exalted, when he receives the degree of 
Holy Royal Arch, the seventh in American 
Masonry. Exalted means elevated or lifted 
up, and is applicable both to a peculiar cere- 
mony of the degree, and to the fact that 
this degree, in the Rite in which it is prac- 
tised, constitutes the summit of ancient 
Masonry. 

The rising of the sun of spring from his 
wintry sleep into the glory of the vernal 
equinox was called by the old sun- worship- 
pers his " exaltation; " and the Fathers of ' 
the Church afterwards applied the same 
term to the resurrection of Christ. St. 
Athanasius says that by the expression, 
" God hath exalted him," St. Paul meant 
the resurrection. Exaltation, therefore, 
technically means a rising from a lower to 
a higher sphere, and in Royal Arch Ma- 
sonry may be supposed to refer to the being 
lifted up out of the first temple of this life 
into the second temple of the future life. 
The candidate is raised in the Master's de- 
gree, he is exalted in the Royal Arch. In 
both the symbolic idea is the same. 

Examination of Candidates. 
It is an almost universal rule of the modern 
Constitutions of Masonry, that an examina- 
tion upon the subjects which had been taught 
in the preceding degree shall be required 
of every brother who is desirous of receiv- 
ing a higher degree ; and it is directed that 
this examination shall take place in an 
open Lodge of the degree upon which the 
examination is made, that all the members 
present may have an opportunity of judg- 



EXAMINATION 



EXCELLENT 



267 



ing from actual inspection of the proficiency 
and fitness of the candidate for the advance- 
ment to which he aspires. The necessity 
of an adequate comprehension of the mys- 
teries of one degree, before any attempt is 
made to acquire a higher one, seems to have 
been duly appreciated from the earliest 
times ; and hence the Old York Constitu- 
tions of 926, or the document usually re- 
garded as such, prescribe, " that if the Mas- 
ter have an Apprentice, he shall thoroughly 
teach him, so that he may perfectly under- 
stand his Craft." But there is no evidence 
that the system of examining candidates as 
to their proficiency, before their advance- 
ment, is other than a modern improvement, 
and first adopted not very early in the pres- 
ent century. 

Examination of the Ballot- 
Box. This is always done during the bal- 
lot for a candidate, by presenting the box 
first to the Junior Warden, then to the 
Senior, and lastly to the Master, each of 
whom proclaims the result as " clear " or 
"foul." This order is adopted so that the 
declaration of the inferior officer, as to the 
state of the ballots, may be confirmed and 
substantiated by his superior. 

Examination of Visitors. The 
due examination of strangers who claim the 
right to visit, should be intrusted only to 
the most skilful and prudent brethren of 
the Lodge. And the examining committee 
should never forget, that no man applying 
for admission is to be considered as a Ma- 
son, however strong may be his recommen- 
dations, until by undeniable evidence he 
has proved himself to be such. 

All the necessary forms and antecedent 
cautions should be observed. Inquiries 
should be made as to the time and place of 
initiation, as a preliminary step the Tiler's 
OB, of course, never being omitted. Then 
remember the good old rule of " commenc- 
ing at the beginning." Let everything pro- 
ceed in regular course, not varying in the 
slightest degree from the order in which it 
is to be supposed thai the information 
sought was originally received. Whatever 
be the suspicions of imposture, let no ex- 
pression of those suspicions be made until 
the final decree for rejection is uttered. And 
let that decree be uttered in general terms, 
such as, " I am not satisfied," or " I do not 
recognize you." and not in more specific 
language, such as, " You did not answer this 
inquiry," or "You are ignorant on that 
point." The candidate for examination is 
only entitled to know that he has not com- 
plied generally with the requisitions of his 
examiner. To descend to particulars is al- 
ways improper and often dangerous. Above 
all, never ask what the lawyers call " lead- 
ing questions," which include in themselves 



the answers, nor in any manner aid the 
memory or prompt the forgetfulness of the 
party examined, by the slightest hints. If 
he has it in him it will come out without 
assistance, and if he has it not, he is clearly 
entitled to no aid. The Mason who is so 
unmindful of his obligations as to have for- 
gotten the instructions he has received, 
must pay the penalty of his carelessness, 
and be deprived of his contemplated visit 
to that society whose secret modes of recog- 
nition he has so little valued as not to have 
treasured them in his memory. 

Lastly, never should an unjustifiable 
delicacy weaken the rigor of these rules. 
Eemember, that for the wisest and most 
evident reasons, the merciful maxim of the 
law, which says that it is better that ninety- 
nine guilty men should escape than that 
one innocent man should be punished, is 
with us reversed, and that in Masonry it is 
better that ninety and nine true men should 
be turned away from the door of a Lodge than 
that one cowan should be admitted. 

Excavations. Excavations beneath 
Jerusalem have for some years past been in 
progress, under the direction of the Eng- 
lish society, which controls the " Palestine 
Exploration Fund," and many important 
discoveries, especially interesting to Masons, 
have been made. For the results, see Jeru- 
salem. 

Excellent. A title conferred on the 
Grand Captain of the Host, and Grand 
Principal Sojourner of a Grand Chapter, 
and on the King and Scribe of a subordi- 
nate Chapter of Royal Arch Masons ia 
America. 

Excellent Masons. Dr. Oliver 
{Hist. La?idm., i. 420,) gives a tradition 
that at the building of Solomon's Temple 
there were nine Lodges of Excellent Ma- 
sons, having nine in each, which were dis- 
tributed as follows: Six Lodges, or fifty- 
four Excellent Masons in the quarries; 
three Lodges, or twenty-seven Excellent 
Masons in the forest of Lebanon ; eight 
Lodges, or seventy-two Excellent Masons 
engaged in preparing the materials; and 
nine Lodges, or eighty-one Excellent Ma- 
sons subsequently employed in building the 
Temple. Of this tradition there is not the 
slightest support in authentic history, and 
it must have been invented altogether for 
a symbolic purpose, in reference perhaps to 
the mystical numbers which it details. 

Excellent Master. A degree in 
the Irish system which, with Super-Excel- 
lent Master, is given as preparatory to the 
B,oyal Arch. It is given in a Lodge gov- 
erned by a Master and two Wardens, and 
refers to the legation of Moses. 

Excellent, Most. See Most Excel- 
lent. 



268 



EXCELLENT 



EXCLUSIVENESS 



Excellent, Right. See Right Ex- 
cellent. 

Excellent, Super. See Super-Ex- 
cellent. 

Excellent, Very. See Very Excel- 
lent. 

Exclusion. In England the Grand 
Lodge only expels from the rights and 
privileges of Masonry. But a subordinate 
Lodge may exclude a member after giving 
him due notice of the charge preferred 
against him, and of the time appointed for 
its consideration. The name of any one 
so excluded, and the cause of his exclusion 
must be sent to the Grand Secretary. No 
Mason excluded is eligible to any other 
Lodge until the Lodge to which he applies 
has been made acquainted with his exclu- 
sion, and the cause, so that the brethren 
may exercise their discretion as to his ad- 
mission. In America, the word used as 
synonymous with exclusion is striking from 
the roll, except that the latter punishment 
is only inflicted for non-payment of Lodge 
dues. 

Exelusiveness of Masonry. The 
exclusiveness of Masonic benevolence js a 
charge that has frequently been made 
against the Order ; and it is said that the 
charity of which it boasts is always con- 
ferred on its own members in preference 
to strangers. It cannot be denied that 
Masons, simply as Masons, have ever been 
more constant and more profuse in their 
charities to their own brethren than to the 
rest of the world ; that in apportioning the 
alms which God has given them to bestow, 
they have first looked for the poor in their 
own home before they sought those who 
were abroad; and that their hearts have 
felt more deeply for the destitution of a 
brother than a stranger. 

The principle that governs the institution 
of Freemasonry, in the distribution of its 
charities, and the exercise of all the friendly 
affections, is that which was laid down by 
St. Paul for the government of the infant 
church at Galatia : " As we have therefore 
opportunity, let us do good unto all men, 
especially unto them who are of the house- 
hold." 

This sentiment of preference for one's 
own household, thus sanctioned by apos- 
tolic authority, is the dictate of human na- 
ture, and the words of Scripture find their 
echo in every heart. "Blood," says the 
Spanish proverb, "is thicker than water," 
and the claims of kindred, of friends and 
comrades to our affections, must not be 
weighed in the same scale with those of 
the stranger, who has no stronger tie to 
bind him to our sympathies, than that of a 
common origin from the founder of our 
race. All associations of men act on this 



principle. It is acknowledged in the 
church, which follows with strict obedience 
the injunction of the apostle ; and in the 
relief it affords to the distressed, in the 
comforts and consolations which it imparts 
to the afflicted, and in the rights and 
privileges which it bestows upon its own 
members, distinguishes between those who 
have no community with it of religious 
belief, and those who, by worshipping at 
the same altar, have established the higher 
claim of being of the household. 

It is recognized by all other societies, 
which, however they may, from time to 
time, and under the pressure of peculiar 
circumstances, extend temporary aid to 
accidental cases of distress, carefully pre- 
serve their own peculiar funds for the re- 
lief of those who, by their election as mem- 
bers, by their subscription to a written con- 
stitution, and by the regular payment of 
arrears, have assumed the relationship which 
St. Paul defines as being of the household. 

It is recognized by governments, which, 
however liberally they may frame their 
laws, so that every burden may bear equally 
on all, and each may enjoy the same civil 
and religious rights, never fail, in the privi- 
leges which they bestow, to discriminate 
between the alien and foreigner, whose visit 
is but temporary or whose allegiance is 
elsewhere, and their own citizens, the chil- 
dren of their household. 

This principle of preference is universally 
diffused, and it is well that it is so. It is 
well that those who are nearer should be 
dearer ; and that a similitude of blood, an 
indentity of interest, or a community of 
purpose, should give additional strength to 
the ordinary ties that bind man to man. 
Man, in the weakness of his nature, re- 
quires this security. By his own unaided 
efforts, he cannot accomplish the objects of 
his life nor supply the necessary wants of 
his existence. In this state of utter help- 
lessness, God has wisely and mercifully 
provided a remedy by implanting in the 
human breast a love of union and an 
ardent desire for society. Guided by this 
instinct of preservation, man eagerly seeks 
the communion of man, and the weakness 
of the individual is compensated by the 
strength of association. It is to this con- 
sciousness of mutual dependence, that na- 
tions are indebted for their existence, and 
governments for their durability. And 
under the impulse of the same instinct of 
society, brotherhoods and associations are 
formed, whose members, concentrating 
their efforts for the attainment of one com- 
mon object, bind themselves by voluntary 
ties of love and friendship, more powerful 
than those which arise from the ordinary 
sentiments and feelings of human nature. 



EXCUSE 



EXPOSITIONS 



269 



Excuse. Many Lodges in the last 
century and in the beginning of this in- 
flicted pecuniary fines for non-attendance 
at Lodge meetings, and of course excuses 
were then required to avoid the penalty. 
But this has now grown out of use. Ma- 
sonry being considered a voluntary institu- 
tion, fines for absence are not inflicted, and 
excuses are therefore not now required. 
The infliction of a fine would, it is sup- 
posed, detract from the solemnity of the 
obligation which makes attendance a duty. 
The old Constitutions, however, required 
excuses for non-attendance, although no 
penalty was prescribed for a violation of 
the rule. Thus, in the Matthew Cooke 
Manuscript (fifteenth century), it is said, 
" that every master of this art should be 
warned to come to his congregation that 
they come duly, but if (unless) they may be 
excused by some manner of cause." And 
in the Halliwell Manuscript, which pur- 
ports to contain the York Constitutions of 
926, it is written : 

"That every mayster, that is a Mason, 
Must ben at the generale congregaeyon, 
So that he hyt resonebly y-colde 
Where that the semble shall be holde ; 
And to that semble he must nede gon, 
But he have a resenabul skwsacyon." 

Executive Powers of a Grand 
Lodge. See Grand Lodge. 
Exemplification of the Work. 

This term is of frequent use in American 
Masonry. When a lecturer or teacher per- 
forms the ceremonies of a degree for in- 
struction, using generally one of the Ma- 
sons present as a substitute for the candi- 
date, he is said " to exemplify the work." 
It is done for instruction, or to enable the 
members of the Grand or subordinate 
Lodge to determine on the character of 
the ritual that is taught by the exemplifier. 

Exoteric. Public, not secret. See 
Esoteric. 

Expert. In Lodges of the French 
Eite, there are two officers called First and 
Second Experts, whose duty it is to assist 
the Master of Ceremonies in the initiation 
of a candidate. In Lodges of Perfection 
of the Scottish Rite, there are similar 
officers who are known as the Senior and 
Junior Expert. 

Expositions. Very early after the 
revival of Masonry, in the beginning of 
the eighteenth century, pretended exposi- 
tions of the ritual of Masonry began to be 
published. The following catalogue com- 
prises the most notorious of these pseudo- 
revelations. The leading titles only are 
given. 

1. The Grand Mystery of Freemasons 
Discovered. London, 1724. 



2. The Secret History of the Freemason- 
ry. London, 1725. 

3. Masonry Dissected, by Samuel Prich- 
ard. London, 1730. There were several 
subsequent editions, and a French transla- 
tion in 1737, and a German one in 1736, 

4. The Secrets of Masonry made known 
to all men, by S. P. [Samuel Prichard.J 
London, 1737. 

5. Masonry further dissected. London, 
1738. 

6. The Mystery of Masonry. London, 
1737. 

7. Le Secret des Franc-Macjons, par M. 
l'Abbe Perau. Geneva, 1742. 

8. Catechisme des Franc-Masons, par 
Leonard Gabanon (Louis Travenol). Paris, 
1745. He published several editions, vary- 
ing the titles. 

9. L'Ordre de Franc-Mac, ons trahi et le 
Secret des Mopses revele. Amsterdam, 
1745. Many subsequent editions, and a 
German and a Dutch translation, 

10. Solomon in all his Glory. London, 
1766. 

11. Jachin and Boaz. London, 1750. 

12. The Three Distinct Knocks. Lon- 
don, 1767. 

13. Hiram ; or, The Grand Master Key. 
London, 1764. 

14. The Freemason Stripped Naked, by 
Charles Warren. London, 1769. 

15. Shibboleth ; or, Every Man a Free- 
mason. Dublin, 1775. 

16. Eeceuil precieux de la Maconnerie 
Adonhiramite, par Louis Guillemin de St. 
Victor. Paris, 1781. This work was not 
written with an unfriendly purpose, and 
many editions of it were published. 

17. The Master Key, by I. Browne. Lon- 
don, 1794. Scarcely an exposition, since 
the cipher in which it is printed renders it 
a sealed book to all who do not possess the 
key. 

18. A Masonic Treatise, with an Eluci- 
dation on the Beligious and Moral Beauties 
of Freemasonry, etc., by W. Finch. Lon- 
don, 1801. 

19. Manual of Freemasonry, in three 
parts, by the late Richard Carlisle. Now 
first collected in one volume. London, 
1845. 

20. Illustrations of Masonry, by William 
Morgan. The first edition is without date 
or place, but it was probably printed at 
Batavia, in 1828. 

21. Light on Masonry, by David Bernard. 
Utica, N. Y., 1829. 

22. A Ritual of Freemasonry, by Avery 
Allyn. New York, 1852. 

There have been several other American 
expositions, but the compilers have only 
been servile copyists of Morgan, Ber- 
nard, and Allyn. It has been, and con- 



270 



EXPULSION 



EXPULSION 



tinues to be, simply the pouring out of one 
vial into another. 

The expositions which abound in the 
French, German, and other continental 
languages, are not attacks upon Freema- 
sonry, but are written often under author- 
ity, for the use of the Fraternity. The 
usages of continental Masonry permit a 
freedom of publication that would scarcely 
be tolerated by the English or American 
Fraternity. 

[Expulsion. Expulsion is, of all Ma- 
sonic penalties, the highest that can be in- 
flicted on a member of the Order, and 
hence it has been often called a Masonic 
death. It deprives the expelled of all the 
rights and privileges that he ever enjoyed, 
not only as a member of the particular 
Lodge from which he has been ejected, but 
also of those which were inherent in him 
as a member of the Fraternity at large. He 
is at once as completely divested of his Ma- 
sonic character as though he had never 
been admitted, so far as regards his rights, 
while his duties and obligations remain as 
firm as ever, it being impossible for any 
human power to cancel them. He can no 
longer demand the aid of his brethren, nor 
require from them the performance of any 
of the duties to which he was formerly en- 
titled, nor visit any Lodge, nor unite in any 
of the public or private ceremonies of the 
Order. He is considered as being without 
the pale, and it would be criminal in any 
brother, aware of his expulsion, to hold 
communication with him on Masonic sub- 
jects. 

The only proper tribunal to impose this 
heavy punishment is a Grand Lodge. A 
subordinate Lodge tries its delinquent 
member, and if guilty declares him ex- 
pelled. But the sentence is of no force un- 
til the Grand Lodge, under whose jurisdic- 
tion it is working, has confirmed it. And 
it is optional with the Grand Lodge to do 
so, or, as is frequently done, to reverse the de- 
cision and reinstate the brother. Some of 
the Lodges in this country claim the right 
to expel independently of the action of the 
Grand Lodge, but the claim is not valid. 
The very fact that an expulsion is a penalty, 
affecting the general relations of the pun- 
ished brother with the whole Fraternity, 
proves that its exercise never could with 
propriety be intrusted to a body so circum- 
scribed in its authority as a subordinate 
Lodge. Besides, the general practice of 
the Fraternity is against it. The English 
Constitutions vest the power to expel ex- 
clusively in the Grand Lodge. " The sub- 
ordinate Lodge may suspend and report 
the case to the Grand Lodge. If the offence 
and evidence be sufficient, expulsion is de- 
creed." 



All Masons, whether members of Lodges 
or not, are subject to the infliction of this 
punishment when found to merit it. Resig- 
nation or withdrawal from the Order does 
not cancel a Mason's obligations, nor exempt 
him from that wholesome control which 
the Order exercises over the moral conduct 
of its members. The fact that a Mason, 
not a member of any particular Lodge, but 
who has been guilty of immoral or unma- 
sonic conduct, can be tried and punished 
by any Lodge within whose jurisdiction he 
may be residing, is a point on which there 
is no doubt. 

Immoral conduct, such as would subject 
a candidate for admission to rejection, 
should be the Only offence visited with 
expulsion. As the punishment is general, 
affecting the relation of the one expelled 
with the whole Fraternity, it should not be 
lightly imposed for the violation of any 
Masonic act not general in its character. 
The commission of a grossly immoral act 
is a violation of the contract entered into 
between each Mason and his Order. If 
sanctioned by silence or impunity, it would 
bring discredit on the Institution, and tend 
to impair its usefulness. A Mason who is 
a bad man is to the Fraternity what a mor- 
tified limb is to the body, and should be 
treated with the same mode of cure, — he 
should be cut off, lest his example spread, 
and disease be propagated through the 
constitution. 

Expulsion from one of what is called the 
higher degrees of Masonry, such as a Chap- 
ter or an Encampment, does not affect the 
relations of the expelled party to Blue 
Masonry. A Chapter of Royal Arch Ma- 
sons is not and cannot be recognized as a 
Masonic body by a Lodge of Master Masofis 
by any of the modes of recognition known 
to Masonry. The acts, therefore, of a Chap- 
ter cannot be recognized by a Master Ma- 
son's Lodge any more than the acts of a 
literary or charitable society wholly uncon- 
nected with the Order. Besides, by the 
present organization of Freemasonry, Grand 
Lodges are the supreme Masonic tribunals. 
If, therefore, expulsion from a Chapter of 
Royal Arch Masons involved expulsion 
from a Blue Lodge, the right of the Grand 
Lodge to hear and determine causes, and 
to regulate the internal concerns of the 
Institution, would be interfered with by 
another body beyond its control. But the 
converse of this proposition does not hold 
good. Expulsion from a Blue Lodge in- 
volves expulsion from all the higher de- 
grees ; because, as they are composed of 
Blue Masons, the members could not of 
right sit and hold communications on Ma- 
sonic subjects with one who was an expelled 
Mason. 



EXTENDED 



EZRA 



271 



Extended Wings of the Cneru- 

in in. An expression used in the ceremo- 
nies of Royal Master, the tenth degree of 
the American Rite, and intended to teach 
symbolically that he who comes to ask and 
to seek Divine Truth symbolized by the 
True Word, should begin by placing him- 
self under the protection of that Divine 
Power who alone is Truth, and from whom 
alone Truth can be obtained. Of him the 
cherubim with extended wings in the Holy 
of Holies were a type. 

Extent of the Eodge. The extent 
of a Mason's Lodge is said to be in height 
from the earth to the highest heavens ; in 
depth, from the surface to the centre ; in 
length, from east to west ; and in breadth, 
from north to south. The expression is a 
symbolic one, and is intended to teach the 
extensive boundaries of Masonry and the 
coterminal extension of Masonic charity. 
See Form of the Lodge. 

External Qualifications. The 
external qualifications of candidates for 
initiation are those which refer to their 
outward fitness, based upon moral and reli- 
gious character, the frame of body, the 
constitution of the mind, and social posi- 
tion. Hence they are divided into Moral, 
Religious, Physical, Mental, and Polit- 
ical, for all of which see the respective 
words. The expression in the ritual, that 
" it is the internal and not the external 
qualifications that recommend a man to be 
made a Mason," it is evident, from the con- 
text, refers entirely to " worldly wealth and 
honors," which, of course, are not to be 
taken " into consideration in inquiring into 
the qualifications of a candidate." 

Extinct Lodge. A Lodge is said to 
be extinct which has ceased to exist and 
work, which is no longer on the registry of 
the Grand Lodge, and whose Charter has 
been revoked for mis-use or forfeited for 
non-use. 

Extra Communication. The 
same as Special Communication, which see. 

Extraneous. Not regularly made; 
clandestine. The word is now obsolete in 
this signification, but was so used by the 
Grand Lodge of England in a motion 
adopted March 31, 1735, and reported by 
Anderson in his 1738 edition of the Consti- 
tutions, p. 182. " No extraneous brothers, 
that is, not regularly made, but clandestine, 
. . . . shall be ever qualified to par- 
take of the Mason's general charity." 

Extrusion. Used in the Constitution 
of the Royal Order of Scotland for expul- 
sion. " If a brother shall be convicted of 
crime by any Court of Justice, such brother 
shall be permanently extruded." (Sect. 29.) 
Not in use elsewhere as a Masonic term. 



Eye. See All- Seeing Eye. 

Ezekiel, Temple of. See Temple 
of Ezekiel. 

Ezel. In Hebrew, /TXH pX, eben hah- 
ezel, the stone of the departure, viz., a 
mile-stone. An old testimonial stone in 
the neighborhood of Saul's residence, the 
scene of the parting of David and Jona- 
than, and the mark beyond which the fall- 
ing of Jonathan's arrow indicated danger. 
Hence, a word adopted in the honorary 
degree called the "Mason's wife and 
daughter." 

Ezra. There are two persons named 
Ezra who are recorded in Scripture. 1. 
Ezra, a leading priest among the first colo- 
nists who came up to Jerusalem with Ze- 
rubbabel, and who is mentioned by Nehe- 
miah ; and, 2. Ezra, the celebrated Jewish 
scribe and restorer of the law, who visited 
Jerusalem forty-two years after the second 
Temple had been completed. Calmet, 
however, says that this second Ezra had 
visited Jerusalem previously in company 
with Zerubbabel. Some explanation of 
this kind is necessary to reconcile an other- 
wise apparent inconsistency in the English 
system of the Royal Arch, which makes 
two of its officers represent Ezra and Ne- 
hemiah under the title of scribes, while at 
the same time it makes the time of the 
ritual refer to the laying of the foundation 
of the second Temple, and yet places in the 
scene, as a prominent actor, the later Ezra, 
who did not go up to Jerusalem until more 
than forty years after the completion of the 
building. It is, I think, more probable 
that the Ezra who is said in the ritual to 
have wrought with Joshua, Haggai, and 
Zerubbabel, was intended by the original 
framer of the ritual to refer to the first 
Ezra, who is recorded by Nehemiah as hav- 
ing been present ; and that the change was 
made in the reference, without due consid- 
eration, by some succeeding ritualist, whose 
mistake has been carelessly perpetuated by 
those who followed him. Dr. Oliver (Hist. 
Landmarks, ii. 428,) attempts to reconcile 
the difficulty, and to remove the anachron- 
ism, by saying that Esdras was the scribe 
under Joshua, Haggai, and Zerubbabel, 
and that he was succeeded in this impor- 
tant office by Ezra and Nehemiah. But the 
English ritual makes no allusion to this 
change of succession ; and if it did, it would 
not enable us to understand how Ezra and 
Nehemiah could be present as scribes when 
the foundations of the second Temple were 
laid, and the important secrets of the Royal 
Arch degree were brought to light, unless 
the Ezra meant is the one who came to Je- 
rusalem with Nehemiah. There is a con- 
fusion in all this which should be rectified. 



272 



P.-. 



FELICITY 



F. 



F.*. In French Masonic documents the 
abbreviation of Frhre, or Brother. FF.\ is 
the abbreviation of Frhres, or Brethren. 

Fahre-Palaprat,Bernard Ray- 
mond. The restorer, or, to speak more 
correctly, the organizer of the Order of the 
Temple at Paris, of which he was elected 
Grand Master in 1804. He died at Pau, in 
the lower Pyrenees, February 18, 1838. See 
Temple, Order of the. 

Faculty of Ahrac. In the so-called 
Leland Manuscript, it is said that Masons 
" conceal the way of wynninge the faculty e 
of Abrac." That is, that they conceal the 
method of acquiring the powers bestowed 
by a knowledge of the magical talisman 
that is called Abracadabra. See Abraca- 
dabra and Leland Manuscript. 

Faith. In the theological ladder, the 
explanation of which forms a part of the 
ritual of the first degree of Masonry, faith 
is said to typify the lowest round. Faith, 
here, is synonymous with confidence or trust, 
and hence we find merely a repetition of 
the lesson which had been previously 
taught that the first, the essential qualifi- 
cation of a candidate for initiation, is that 
he should trust in God. 

In the lecture of the same degree, it is 
said that " Faith may be lost in sight ; 
Hope ends in fruition ; but Charity extends 
beyond the grave, through the boundless 
realms of eternity." And this is said, be- 
cause as faith is " the evidence of things 
not seen," when we see we no longer be- 
lieve by faith but through demonstration ; 
and as hope lives only in the expectation 
of possession, it ceases to exist when the 
object once hoped for is at length enjoyed, 
but charity, exercised on earth in acts of 
mutual kindness and forbearance, is still 
found in the world to come, in the sublimer 
form of mercy from God to his erring crea- 
tures. 

Faithful Breast. See Breast, the 
Faithful. 

Fall of Water. See Waterfall. 

Family Lodge. A Lodge held es- 
pecially for the transaction of private and 
local business of so delicate a nature that it 
is found necessary to exclude, during the 
session, the presence of all except members. 
In France a Lodge when so meeting is said 
to be en famille, and the meeting is called 
a tenue de famille or family session; in 
Germany such Lodges are called, some- 
times, Familien-Logen, but more generally 
Confer enz-Logen. See Conference Lodge. 

Fasces. The bundle of rods borne be- 
fore the Roman magistrates as an ensign 
of their authority. In French Masonry, 



faisceau, or fasces, is used to denote a num- 
ber of speeches or records tied up in a roll 
and deposited in the archives. 

Favorite Brother of St. An* 
drew. The ninth degree of the Swedish 
Rite. 

Favorite Brother of St. John. 
The eighth degree of the Swedish Rite. 

Feast. The convocation of the Craft 
together at an annual feast, for the lauda- 
ble purpose of promoting social feelings, 
and cementing the bonds of brotherly love 
by the interchange of courtesies, is a time- 
honored custom, which is ' unfortunately 
growing into disuse. The " Assembly and 
Feast" are words constantly conjoined in 
the Book of Constitutions. At this meet- 
ing, no business of any kind, except the 
installation of officers, was transacted, and 
the day was passed in innocent festivity. 
The election of officers always took place 
at a previous meeting, in obedience to a 
regulation adopted by the Grand Lodge 
of England, in 1720, as follows : " It was 
agreed, in order to avoid disputes on the 
annual feast-day, that the new Grand 
Master for the future shall be named and 
proposed to the Grand Lodge some time 
before the feast." 

Feasts of the Order. The festi- 
vals of St. John the Baptist and St. John 
the Evangelist, June 24th and December 
27th, are so called. 

Feeling. One of the five human 
senses, and esteemed by Masons above all 
the others. For as Anthony Brewer, an 
old dramatist, says : 

" Though one hear, and see, and smell, and taste, 
If he wants touch, he is counted but a block." 

Fees of Honor. In the Grand 
Lodge of England every Grand officer, on 
his election or re-election, is required to 
pay a sum of money, varying from two to 
twenty guineas. The sums thus paid for 
honors bestowed are technically called 
"fees of honor." A similar custom pre- 
vails in the Grand Lodges of Ireland and 
Scotland; but the usage is unknown in 
this country. 

Felicity, Order of. An androgy- 
nous secret society, founded in 1743, at 
Paris, by M. Chambonnet. It was among 
the first of the pseudo-Masonic associa- 
tions, or coteries, invented by French Ma- 
sons to gratify the curiosity and to secure 
the support of women. It had a ritual and 
a vocabulary which were nautical in their 
character, and there was a rather too free 
indulgence in the latitude of gallantry. 



FELD 



FENDEURS 



273 



It consisted of four degrees, Cabin boy, 
Master, Commodore, and Vice Admiral. 
The chief of the order was called Admiral, 
and this position was of course occupied 
by M. Chambonnet, the inventor of the 
system. 

Feld IiOge. What is designated in 
England and America as a Military or 
Travelling Lodge is called in Germany a 
Feld Loge. Sometimes, "ein ambulante 
Loge." 

Fellow. The Saxon word for fellow 
is felaw. Spelman derives it from two 
words, fe and loy, which signifies bound in 
mutual trust; a plausible derivation, and 
not unsuited to the meaning of the word. 
But Hicks gives a better etymology when 
he derives it from the Anglo-Saxon folgian, 
" to follow," and thus a fellow would be a 
follower, a companion, an associate. In the 
Middle Ages, the Operative Masons were 
divided into Masters and Fellows. Thus 
in the Harleian MS. it is said: "Now I 
will rehearse other charges in singular for 
Maisters and Fellowes." Those who were of 
greater skill held a higher position and 
were designated as Masters, while the 
masses of the fraternity, the commonalty, 
as we might say, were called Fellows. In 
the Matthew Cooke MS. this principle is 
very plainly laid down. There it is written 
that Euclid " ordained that they who were 
passing of cunning should be passing hon- 
ored, and commanded to call the cunninger 
Master .... and commanded that they 
that were less of wit should not be called 
servant nor subject, but Fellow, for nobility 
of their gentle blood." (Lines 675-688.) 
From this custom has originated the mod- 
ern title of Fellow Craft, given to the second 
degree of Speculative Masonry; although 
not long after the revival of 1717 the Fel- 
lows ceased to constitute the main body of 
the Fraternity, the Masters having taken 
and still holding that position. 

Fellow Craft. The second degree 
of Freemasonry in all the Rites is that of 
the Fellow Craft. In French it is called 
Compagnon ; in Spanish, Companero ; in 
Italian, Compagno ; and in German, Gesell; 
in all of which the radical meaning of the 
word is & fellow workman, thus showing the 
origin of the title from an operative insti- 
tution. Like the degree of Apprentice, it 
is only preparatory, to the higher initia- 
tion of the Master ; and yet it differs essen- 
tially from it in its symbolism. For, as 
the first degree was typical of youth, the 
second is supposed to represent the stage 
of manhood, and hence the acquisition of 
science is made its prominent characteristic. 
While the former is directed in all its sym- 
bols and allegorical ceremonies to the puri- 
fication of the heart, the latter is intended 



by its lessons to cultivate the reasoning 
faculties and improve the intellectual pow- 
ers. Before the eighteenth century, the 
great body of the Fraternity consisted of 
Fellow Crafts, who are designated in all the 
old manuscripts as " Fellows." After the 
revival in 1717, the Fellow Crafts, who then 
first began to be called by that name, lost 
their prominent position, and the great 
body of the brotherhood was, for a long 
time, made up altogether of Apprentices, 
while the government of the Institution 
was committed to the Masters and Fellows, 
both of whom were made only in the Grand 
Lodge until 1725, when the regulation was 
repealed, and subordinate Lodges were per- 
mitted to confer these two degrees. 

Fellow Craft Perfect Architect. 
( Compagnon Parfait Architect.) The twen- 
ty-sixth degree of the Rite of Mizraim. 
There are several other degrees which, like 
this, are so called, not because they have 
any relation to the orignal second degree 
of Symbolic Masonry, but to indicate that 
they constitute the second in any particular 
series of degrees which are preparatory to 
the culmination of that series. Thus, in the 
Rite of Mizraim, we have the Master Per- 
fect Architect, which is the twenty-seventh 
degree, while the twenty-fifth and twenty- 
sixth are Apprentice and Fellow Craft Per- 
fect Architect. So we have in other rites and 
systems the Fellow Craft Cohen, Hermetic, 
and Kabbalistic Fellow Craft, where Master 
Cohen and Hermetic and Kabbalistic Mas- 
ter are the topmost degrees of the different 
series. Fellow Craft in all these, and many 
other instances like them, means only the 
second preparation towards perfection. 

Fellowship, FiTe Points of. See 
Points of Fellowship. 

Female Masonry. See Adoption, 
Rite of. 

Female Masons.' The landmarks 
of Speculative Masonry peremptorily ex- 
clude females from any active participation 
in its mysteries. But there are a few in- 
stances in which the othewise unalterable 
rule of female exclusion has been made to 
yield to the peculiar exigencies of the occa- 
sion ; and some cases are well authenticatd 
where this "Salique law" has been vio- 
lated from necessity, and females have been 
permitted to receive at least the first de- 
gree. Such, however, have been only the 
exceptions which have given confirmation 
to the rule. See Aldworth, Beaton, and 
Xentrailles. 

Fendeurs. L'Ordre des Fendeurs, 
i. e. the Order of Wood-cutters, was a secret 
society established at Paris, in 1743, by the 
Chevalier Beauchain. The Lodge repre- 
sented a forest, and was generally held in 
a garden. It was androgynous, and had 



2K 



18 



274 



FERDINAND 



FESSLER 



secret signs and words, and an allegorical 
language borrowed from the profession of 
wood-cutting. The Abbe Barruel (tom. ii., 
p. 345,) thought that the Order originated 
in the forests among the actual wood-cut- 
ters, and that many intelligent inhabitants 
of the city having united with them, the 
operative business of felling trees was aban- 
doned, and Philosophic Lodges were estab- 
lished, — a course of conversion from Oper- 
ative to Speculative precisely like that, he 
says, which occurred in Masonry, and this 
conversion was owing to the number of 
Fendeurs who were also Freemasons. 

Ferdinand IV. This king of the 
two Sicilies, on the 12th of September, 
1775, issued an edict forbidding the meeting 
of Masons in Lodges in his dominions, 
under penalty of death. In 1777, at the 
solicitation of his queen, Caroline, this 
edict was repealed, and Masonry was once 
more tolerated ; but in 1781 the decree was 
renewed. 

Ferdinand VI. In 1751, Ferdinand 
VI., king of Spain, at the solicitation of 
Joseph Ferrubia, Visitor of the Holy In- 
quisition, enforced in his dominions the 
bull of excommunication of Pope Bene- 
dict XIV., and forbade the congregation 
of Masons under the highest penalties of 
law. In the Journal of Freemasonry, Vi- 
enna, 1784, (pp. 176-224,) will be found a 
translation from Spanish into German of 
Ferrubia's "Act of Accusation," which 
gave rise to this persecution. 

Ferdinand VII. The king of Spain 
who bore this title was one of the greatest 
bigots of his time. He had no sooner as- 
cended the throne in 1814, than he re- 
established the Inquisition, which had been 
abolished by his predecessor, proscribed the 
exercise of Freemasonry, and ordered the 
closing of all the Lodges, under the heaviest 
penalties. In September following, twenty- 
five persons, among whom were several 
distinguished noblemen, were arrested as 
"suspected of Freemasonry." On March 
30, 1818, a still more rigorous edict was 
issued, by which those convicted of being 
Freemasons were subjected to the most 
severe punishments, such as banishment to 
India and confiscation of goods, or some- 
times death by a cruel form of execution. 
But the subsequent revolution of 1820 and 
the abolition of the Inquisition removed 
these blots from the Spanish records. 

Fervency. From the middle of the 
last century, ardent devotion to duty, fervor 
or fervency, was taught as a Masonic virtue 
in the lectures of the first degree, and sym- 
bolized by charcoal, because, as later rituals 
say, all metals were dissolved by the fervor 
of ignited charcoal. Subsequently, in the 
higher degrees, fervency and zeal were sym- 
bolized by the color scarlet, which is the 



appropriate tincture of Royal Arch Ma- 
sonry. 

Fessler, Ignaz Aurelius. A dis- 
tinguished German writer and Masonic re- 
former, and was born at Cziirendorf, in Hun- 
gary, in 1756. He was the son of very poor 
parents. His mother, who was a bigoted 
Catholic, had devoted him to a monastic 
life, and having been educated at the Jesuit 
school of Raab, he took holy orders in 1772, 
and was removed to the Capuchin monas- 
tery in Vienna. In consequence, however, 
of his exposure to the Emperor Joseph II. 
of monastic abuses, he incurred the perse- 
cutions of his superiors. But the emperor, 
having taken him under his protection, 
nominated him, in 1783, as ex-professor of 
the Oriental languages in the University 
of Lemberg. But the monks having threat- 
ened him with legal proceedings, he fled to 
Breslau in 1788, where he subsequently 
was appointed the tutor of the son of the 
Prince of Corolath. Here he established a 
secret Order, called by him the " Ever- 
geten," which bore a resemblance to Free- 
masonry in its organization, and was in- 
tended to effect moral reforms, which at 
the time he thought Masonry incapable of 
producing. The Order, however, never 
really had an active existence, and the at- 
tempt of Fessler failed by the dissolution, 
in 1793, of the society. In 1791 he adopted 
the Lutheran faith, and, having married, 
settled in Berlin, where until 1806 he was 
employed as a superintendent of schools. 
He wrote during this period several his- 
torical works, which gave him a high repu- 
tation as an author. But the victorious 
progress of the French army in Prussia 
caused him to lose his official position. 
Having been divorced from his wife in 1802, 
he again married, and, retiring in 1803 from 
Berlin, betook himself to the quietude of a 
country life. Becoming now greatly em- 
barrassed in pecuniary matters, he received 
adequate relief from several of the German 
Lodges, for which he expressed the most 
lively gratitude. In 1808 he accepted the 
position of a professor in the University of 
St. Petersburg, which, however, he was 
soon compelled to relinquish in consequence 
of the intrigues of the clergy, who were 
displeased with his liberal views. Subse- 
quently he was appointed superintendent 
of the Evangelical community, over nine 
Russian departments, and Ecclesiastical 
President of the consistory at Saratow, with 
a large salary. In 1827, on the invitation 
of the Emperor Alexander, he removed 
permanently to St. Petersburg, where, in 
1833, he received the appointment of Ec- 
clesiastical Counsellor, and died there De- 
cember 15, 1839, at the advanced age of 
eighty-three years. 

Fessler was initiated into Masonry at 



FESSLER 



FESSLER 



275 



Lemberg, in 1783, and immediately devoted 
himself to the study of its science and his- 
tory. In June, 1796, he affiliated with the 
Lodge Royal York, zur Freundschaft, in 
Berlin, and having been made one of its Sub- 
lime Council, was invested with the charge 
of revising and remodelling the entire ritual 
of the Lodge, which was based on the high de- 
grees of the French system. To the accom- 
plishment of this laborious task, Fessler at 
once, and for a long time afterwards, de- 
voted his great intellect and his indefati- 
gable energies. In a very short period he 
succeeded in a reformation of the symbolic 
degrees, and finding the brethren unwilling 
to reject the high degrees, which were four 
in number, then practised by the Lodge, he 
remodelled them, retaining a considerable 
part of the French ritual, but incorporated 
with it a portion of the Swedish system. The 
work thus accomplished met with general 
approbation. In his next task of forming 
a new Constitution he was not so success- 
ful, although at length he induced the Royal 
York Lodge to assume the character and 
rank of a Grand Lodge, which it did in 
1798, with seven subordinate Lodges under 
its obedience. Again Fessler commenced 
the work of a revision of the ritual. He 
had always been opposed to the high degree 
system. He proposed, therefore, the abo- 
lition of everything above the degree of 
Master. In this, however, he was warmly 
opposed, and was compelled to abandon his 
project of reducing German Masonry to the 
simplicity of the English system. Yet he 
was enabled to accomplish something, and 
had the satisfaction, in 1800, of metamor- 
phosing the Elu, the Ecossais, and the Rose 
Croix, of the old ritual of the Royal York 
Lodge into the "degrees of knowledge," 
which constitute the Rite known as the 
Rite of Fessler. 

In 1798, Fessler had been elected Deputy 
Grand Master when there were but three 
Lodges under the Grand Lodge. In 1801, 
by his persevering activity, the number had 
been increased to sixteen. Still, notwith- 
standing his meritorious exertions in be- 
half of Masonry, he met with that ingrati- 
tude, from those whom he sought to serve, 
which appears to be the fate of almost all 
Masonic reformers. In 1802, wearied with 
the opposition of his antagonists, he re- 
nounced all the offices that he had filled, 
and resigned from the Grand Lodge. 
Thenceforth he devoted himself in a more 
retired way to the pursuits of Masonry. 

Before Fessler resigned, he had con- 
ceived and carried out the scheme of estab- 
lishing a great union of scientific Masons, 
who should devote themselves to the inves- 
tigation of the history of Masonry. Of this 
society Mossdorf, Fischer, and many other 



distinguished Masons, were members. See 
Scientific Masons. 

Fessler's contributions to the literature 
of Freemasonry were numerous and valu- 
able. His chief work was, An Attempt to 
Furnish a Critical History of Freemasonry 
and the Masonic Fraternity from the earliest 
times to the year 1802. This work was never 
printed, but only sold in four folio manu- 
script volumes, at the price of £30, to per- 
sons who pledged themselves eventually to 
return it. It was a mistake to circumscribe 
the results of his researches within so nar- 
row a field. But he published many other 
works. His productions were mostly his- 
torical and judicial, and made a great im- 
pression on the German Masonic mind. 
His collected works were published in Ber- 
lin, from 1801 to 1807, but, unfortunately, 
they have never been translated into Eng- 
lish. The object of all he wrote was to 
elevate Freemasonry to the highest sphere 
of intellectual character. 

Fessler, Rite of. This Rite, which 
was prepared by Fessler at the request of 
the Grand Lodge Royal York of Berlin, 
consisted of nine degrees, as follows : 

1. Entered Apprentice. 

2. Fellow Craft. 

3. Master Mason. 

These but slightly differ from the same 
degrees in all the Rites, and are followed 
by six other degrees, which he called the 
higher knowledge, namely*: 

4. The Holy of Holies. — This degree is 
occupied in a critical exposition of the vari- 
ous hypotheses which have been proposed 
as to the origin of Freemasonry ; as, whether 
it sprang from the Templars, from the 
Cathedral of Strasburg, from the Rose 
Croix of the seventeenth century, from 
Oliver Cromwell, from the Cathedral of 
St. Paul's at London, from that of the 
Palace of Kensington, or from the Jesuits. 

5. Justification. — Critical examination of 
the origin of certain of the high degrees,, 
such as the Ecossais and the Chapter of 
Clermont. 

6. Celebration. — Critical examination of 
the four following systems: Rose Croix, 
Strict Observance, African Architects, and 
Initiated Brothers of Asia. 

7. True Light. — Critical examination of 
the Swedish System, the System of Zin- 
nendorf, the Royal Arch of England, of 
the succession of the Mysteries, and of all 
systems and their ramifications. 

8. The Country. — Examination of the 
origin of the Mysteries of the Divine King- 
dom, introduced by Jesus of Nazareth ; of 
the exoteric doctrines communicated by 
him immediately to his disciples, and of 
those which sprang up after his death, up 
to the time of the Gnostics. 



276 



FESTIVALS 



FIFTEEN 



9. Perfection. — A complete critical his- 
tory of all Mysteries comprehended in ac- 
tual Freemasonry. 

Both Clavel and Ragon say that the 
rituals of these degrees were drawn up 
from the rituals of the Golden Rose Croix, 
of the Rite of Strict Observance, of the Il- 
luminated Chapter of Sweden, and the An- 
cient Chapter of Clermont. Fessler's Rite 
was, perhaps, the most abstrusely learned 
and philosophical of all the Masonic sys- 
tems ; but it did not have a long existence, 
as it was abandoned by the Grand Lodge, 
which had at first accepted it, for the pur- 
pose of adopting the Ancient York Rite 
under the Constitutions of England. 

Festivals, In all religions there have 
been certain days consecrated to festive en- 
joyment, and hence called festivals. Sir 
Isaac Newton (on Daniel, p. 204,) says : 
"The heathen were delighted with the 
festivals of their gods, and unwilling to part 
with these delights ; and, therefore, Gregory 
Thaumaturgus, who died in 265, and was 
Bishop of Neocsesarea, to facilitate their 
conversion, instituted annual festivals to 
the saints and martyrs. Hence it came to 
pass that, for exploding the festivals of the 
heathens, the principal festivals of the 
Christians succeeded in their room ; as the 
keeping of Christmas with joy, and feast- 
ing, and playing, and sports, in the room 
of the Bacchinalm and Saturnalia; the cele- 
brating of May day with flowers, in the 
room of the Floralia; and the keeping of 
festivals to the Virgin Mary, John the 
Baptist, and divers of the apostles, in the 
room of the solemnities at the entrance of 
the sun into the signs of the Zodiac, in the 
old Julian Calendar." The Masons, bor- 
rowing from and imitating the usage of 
the Church, have also always had their 
festivals or days of festivity and celebra- 
tion. The chief festivals of the Operative 
or Stone Masons of the Middle Ages were 
those of St. John the Baptist on the 24th 
June, and the Four Crowned Martyrs on 
the 4th November. The latter were, how- 
ever, discarded by the Speculative Masons ; 
and the festivals now most generally cele- 
brated by the Fraternity are those of St. 
John the Baptist, June 24, and St. John 
the Evangelist, December 27. These are 
the days kept in this country. Such, too, 
was formerly the case in England ; but the 
annual festival of the Grand Lodge of 
England now falls on the Wednesday fol- 
lowing St. George's day, April 23, that 
saint being the patron of England. For 
a similar reason, St. Andrew's day, Novem- 
ber 30, is kept by the Grand Lodge of 
Scotland. In Ireland the festivals kept 
are those of the two Saints John. 

Fidelity. See Fides. 



Fides. In the lecture of the first degree, 
it is said that "our ancient brethren wor- 
shipped deity under the name of Fides or 
Fidelity, which was sometimes represented 
by two right hands joined, and sometimea 
by two human figures holding each other 
by the right hands." The deity here re- 
ferred to was the goddess Fides, to whom 
Numa first erected temples, and whose 
priests were covered by a white veil as a 
symbol of the purity which should charac- 
terize Fidelity. No victims were slain on 
her altars, and no offerings made to her 
except flowers, wine, and incense. Her 
statues were represented clothed in a white 
mantle, with a key in her hand and a dog 
at her feet. The virtue of Fidelity is, 
however, frequently symbolized in ancient 
medals by a heart in the open hand, but 
more usually by two right hands clasped. 
Horace calls her "incorrupta fides," and 
makes her the sister of Justice ; while Cicero 
says that that which is religion towards 
God and piety towards our parents is fidel- 
ity towards our fellow-men. There was 
among the Romans another deity called 
Fidius, who presided over oaths and con- 
tracts, a very usual form of imprecation 
being " Me Dius Fidius adjuvet," that is, 
so help me the god Fidius. Noel [Diet. 
Fab.) says that there was an ancient marble 
at Rome consecrated to the god Fidius, on 
which was depicted two figures clasping 
each other's hands as the representatives of 
Honor and Truth, without which there can 
be no fidelity nor truth among men. Ma- 
sonry, borrowing its ideas from the ancient 
poets, also makes the right hand the sym- 
bol of Fidelity. 

Fiducial Sign. That is, the sign of 
confiding trust, called also the sign of 
Truth and Hope. One of the signs of the 
English Royal Arch system, which is thus 
explained by Dr. Oliver, (Diet. Symb. 
Mas.) " The fiducial sign shows us if we 
prostrate ourselves with our face to the 
earth, we thus throw ourselves on the 
mercy of our Creator and Judge, looking 
forward with humble confidence to his holy 
promises, by which alone we hope to pass 
through the ark of our redemption into 
the mansion of eternal bliss and glory 
to the presence of Him who is the great 
I AM, the Alpha and Omega, the Begin- 
ning and the Ending, the First and the 
Last." 

Fifteen. A sacred number symbolic 
of the name of God, because the letters of 
the holy name J"J*> JAH, are equal, in the 
Hebrew mode of numeration by the letters 
of the alphabet, to fifteen ; for * is equal 
to ten, and H is equal to five. Hence, 
from veneration for this sacred name, the 
Hebrews do not, in ordinary computations, 



FINANCES 



FIRE 



277 



wlren they wish to express the number 
fifteen, make use of these two letters, but 
of two others, which are equivalent to nine 
and six. 

Finances, According to universal 
usage in Masonry, the Treasurer of the 
Lodge or other body is the banker or de- 
positary of the finances of the Lodge'. 
They are first received by the Secretary, 
who receipts for them, and immediately 
pays them over to the Treasurer. The 
Treasurer distributes them under the orders 
of the Master and the consent of the Lodge. 
This consent can only be known officially 
to him by the statement of the Secretary. 
And hence all orders drawn on the Treas- 
urer for the disbursement of money should 
be countersigned by the Secretary. 

Finch, William. A Masonic char- 
latan, who flourished at the end of the last 
and the beginning of the present century. 
Finch was a tailor in Canterbury, who, 
having been expelled for some misconduct 
by the Grand Lodge, commenced a system 
of practical Masonry on his own account, 
and opened a Lodge in his house, where he 
undertook to initiate candidates and to 
give instructions in Masonry. He pub- 
lished a great number of pamphlets, many 
of them in a cipher of his own, which he 
pretended were for the instruction of the 
Fraternity. Among the books published 
by him are A Masonic Treatise, with an Elu- 
cidation on the Religious and Moral Beauties 
of Freemasonry, etc. ; printed at Canterbury 
in 1802. The Lectures, Laws, and Ceremo- 
nies of the Holy Arch Degree of Freemasonry, 
etc.: Lambeth, 1812. The Origin of Free- 
masons, etc. : London, 1816. Finch found 
many dupes, and made a great deal of 
money. But having on one occasion been 
sued by an engraver named Smith, for 
money due for printing his plates, Finch 
pleaded an offset of money due by Smith 
for initiation and instruction in Masonry. 
Smith brought the Grand Secretary and 
other distinguished Masons into court, who 
testified that Finch was an impostor. In 
consequence of this exposure, Finch lost 
credit with the community, and, sinking 
into obscurity, died sometime after, 1816, 
in abject poverty. 

As it is impossible to read Finch's Trea- 
tises without a knowledge of the cipher 
employed by him, the following key will 
be found useful. We owe it to the re- 
searches of Bro. H. C. Levander, (Freem. 
Mag. and Rev., 1859, p. 490.) In the first 

Eart of the book the cipher used is formed 
y reversing the alphabet, writing z for a, y 
for b, etc. The cipher used on the title- 
page differs somewhat from this, as will be 
seen from the following tables : 



FOR THE TITLE-PAGE. 

Cipher, a, b, c, d, e, f, g, h, i, j, k, 1, m, n, 
o, p, q, r, s, t, u, v, w, x, y, z. 

Key. b, d, f, h, j, 1, n, p, r, t, v, x, z, y, w, 
u, s, q, o, m, k, i, g, e, c, a. 

FOR THE FIRST PART. 

Cipher, a, b, c, d, e, f, g, h, i, j, k, 1, m, n, 

0, p, q, r, s, t, u, v, w, x, y, z. 

Key. z, y, x, w, v, u, t,s, r, q, p, o, n, m, 

1, k,j, i, h, g, f, e, d, c, b, a. 

In the second part of the work, a totally 
different system is employed. The words 
may be deciphered by taking the last letter, 
then the first, then the last but one, then 
the second, and so on. Two or three words 
are also often run into one ; for example, 
ereetemhdrdoh, is he ordered them. The nine 
digits represent certain words of frequent 
recurrence, a repetition of the same digit 
denoting the plural; thus, 1 stands for 
Lodge; 11, for Lodges; 3, Fellow Craft; 
33, Fellow Crafts, etc. 

Fines. Fines for non-attendance or 
neglect of duty are not now usually im- 
posed in Masonic bodies, because each 
member is bound to the discharge of these 
duties by a motive more powerful than 
any that could be furnished by a pecuniary 
penalty. The imposition of such a penalty 
would be a tacit acknowledgment of the 
inadequacy of that motive, and would hence 
detract from its solemnity and its binding 
nature. It cannot, however, be denied that 
the records of old Lodges show that it 
was formerly a common custom to impose 
fines for a violation of the rules. 

Fire. The French, in their Table 
Lodges, called the drinking a toast, feu, or 
fire. 

Fire Philosophers. See Theo- 
sophists. 

Fire, Pillars of. See Pillars of Fire. 

Fire, Purification by. See Puri- 
fication. 

Fire- Worship. Of all the ancient 
religions, fire-worship was one of the ear- 
liest, next to Sabaism ; and even of this it 
seems only to have been a development, as 
with the Sabaists the sun was deemed the 
Universal Fire. "Darius," says Quintus 
Curtius, " invoked the sun as Mithras, the 
sacred and eternal fire." It was the faith 
of the ancient Magi and the old Persians, 
still retained by their modern descendants 
the Parsees. But with them it was not an 
idolatry. The fire was venerated only as a 
visible symbol of the Supreme Deity, of 
the creative energy, from whom all things 
come, and to whom all things ascend. The 
flame darting upwards to meet its divine 
original, the mundane fire seeking an 



278 



FISH 



FIVE 



ascension to and an absorption into the ce- 
lestial fire, or God himself, constituted what 
has been called "the flame-secret" of the 
fire-worshippers. This religion was not 
only very ancient, but also very universal. 
From India it passed over into Egypt, and 
thence extended to the Hebrews and to the 
Greeks, and has shown its power and preva- 
lence even in modern thought. On the 
banks of the Nile, the people did not, in- 
deed, fall down like the old Persians and 
worship fire, but they venerated the fire- 
secret and its symbolic teaching. Hence 
the Pyramids, (pyr is Greek for fire,) the 
representation of ascending flame; and 
Jennings Hargrave shrewdly says that 
what has been supposed to be a tomb, in 
the centre of the Great Pyramid, was in 
reality a depository of the sacred, ever- 
burning fire. Monoliths were everywhere 
in antiquity erected to fire or to the sun, 
as the type of fire. Among the Hebrews, 
the sacred idea of fire, as something con- 
nected with the Divine Being, was very 
prominent. God appeared to Moses in a 
flame of fire; he descended on Mount 
Sinai in the midst of flames ; at the Tem- 
ple the fire descended from heaven to con- 
sume the burnt-offering. Everywhere in 
Scripture, fire is a symbol of the holiness 
of God. The lights on the altar are the 
symbols of the Christian God. The puri- 
fying power of fire is naturally deduced 
from this symbol of the holiness of the ele- 
ment. And in the high degrees of Mason- 
ry, as in the ancient institutions, there is a 
purification by fire, coming down to us 
insensibly and unconsciously from the old 
Magian cultus. In the Mediaeval ages 
there was- a sect of " fire-philosophers " — 
philosophi per ignem — who were a branch 
or offshoot of Rosicrucianism, with which 
Freemasonry has so much in common. 
These fire-philosophers kept up the venera- 
tion for fire, and cultivated the "fire-se- 
cret," not as an idolatrous belief, but modi- 
fied by their hermetic notions. They were 
also called " theosophists," and through 
them, or in reference to them, we find 
the theosophic degrees of Masonry, which 
sprang up in the eighteenth century. As 
fire and light are identical, so the fire, 
which was to the Zoroastrians the symbol 
of the Divine Being, is to the Mason, under 
the equivalent idea of light, the symbol of 
Divine Truth, or of the Grand Architect. 

Fish. The Greek word for fish is 
IX6T2. Now these five letters are the ini- 
tials of the five words lrjaovQ Xptarog Qeov 
Tiog Iiottjp, that is, Jesus Christ the Son of 
God, the Saviour. Hence the early Chris- 
tians adopted the fish as a Christian sym- 
bol; and it is to be found on many of their 
tombs, and was often worn as an ornament. 



Clement of Alexandria, in writing of the 
ornaments that a Christian may constantly 
wear, mentions the fish as a proper device 
for a ring, as serving to remind the Chris- 
tian of the origin of his spiritual life, the 
fish referring to the waters of baptism.' 
The Vesica Piscis, which is an oval figure, 
pointed at both ends, and representing the 
air bladder of a fish, was adopted, and is 
still often used as the form of the seal of 
religious houses and confraternities. Mar- 
goliouth ( Vest, of Gen. Freem., 45,) says : 
" In former days, the Grand Master of our 
Order used to wear a silver fish on his per- 
son ; but it is to be regretted that, amongst 
the many innovations which have been of 
late introduced into the society to con- 
ciliate the prejudices of some who cannot 
consistently be members of it, this beauti- 
ful emblem has disappeared." 

Five. Among the Pythagoreans five 
was a mystical number, because it was 
formed by the union of the first even num- 
ber and the first odd, rejecting unity ; and 
hence it symbolized the mixed conditions 
of order and disorder, happiness and mis- 
fortune, life and death. The same union 
of the odd and even, or male and female, 
numbers made it the symbol of marriage. 
Among the Greeks it was a symbol of the 
world, because, says Diodorus, it repre- 
sented ether and the four elements. It 
was a sacred round number among the 
Hebrews. In Egypt, India, and other 
Oriental nations, says Gesenius, the five 
minor planets and the five elements and 
elementary powers were accounted sacred. 
It was the pentas of the Gnostics and the 
Hermetic Philosophers ; it was the symbol 
of their quintessence, the fifth or highest 
essence of power in a natural body. In 
Masonry, five is a sacred number, inferior 
only in importance to three and seven. It 
is especially significant in the Fellow 
Craft's degree, where five are required to 
hold a Lodge, and where, in the winding 
stairs, the five steps are referred to the 
orders of architecture and the human 
senses. In the third degree, we find the 
reference to the five points of fellowship 
and their symbol, the five-pointed star. 
Geometry, too, which is deemed synony- 
mous with Masonry, is called the fifth sci- 
ence; and, in fact, throughout nearly all the 
degrees of Masonry, we find abundant allu- 
sions to five as a sacred and mystical 
number. 

Five-Pointed Star. The five- 
pointed star, which is not to be con- 
founded with the blazing star, is not found 
among the old symbols of Masonry ; in- 
deed, some writers have denied that it is a 
Masonic emblem at all. Tt is undoubtedly 
of recent origin, and was probably intro- 



FIVE 



FLORIDA 



279 



duced by Jeremy Cross, who placed it 
among the plates in the emblems of the 
third degree prefixed to his Hieroglyphic 
Chart. It is not mentioned in the ritual 
or the lecture of the third degree, but the 
Masons of this country have, by tacit con- 
sent, referred to it as a symbol of the Five 
Points of Fellowship. The outlines of the 
five-pointed star are the same as those of 
the pentalpha of Pythagoras, which was 
the symbol of health. M. Jomard, in his 
Description de V Egypte, (torn, viii., p. 423,) 
says that the star engraved on the Egyptian 
monuments, where it is a very common 
hieroglyphic, has constantly five points, 
never more nor less. 

Five Points of Fellowship. See 
Points of Fellowship. 

Five Senses. The five senses of Hear- 
ing, Seeing, Feeling, Tasting, and Smelling 
are introduced into the lecture of the Fel- 
low Craft as a part of the instructions of 
that degree. See each word in its appro- 
priate place. In the earlier lectures of the 
eighteenth century, the five senses were 
explained in the first degree as referring to 
the five who make a Lodge. Their subse- 
quent reference to the winding stairs, and 
their introduction into the second degree, 
were modern improvements. As these 
senses are the avenues by which the mind 
receives its perceptions of things exterior 
to it, and thus becomes the storehouse of 
ideas, they are most appropriately referred 
to that degree of Masonry whose professed 
object is the pursuit and acquisition of 
knowledge. 

Fixed Lights. In the old lectures 
of the last century, the fixed lights were the 
three windows always supposed to exist in 
the East, South, and West. Their uses were, 
according to the ritual, " to light the men to, 
at, and from their work." In the modern 
lectures they have been .omitted, and their 
place as symbols supplied by the lesser lights. 

Flaming S word. A sword whose 
blade is of a spiral or twisted form is called 
by the heralds a flaming sword, from its re- 
semblance to the ascending curvature of a 
flame of fire. Until very recently, 
this was the form of the Tiler's 
sword. Carelessness or ignorance 
has now in many Lodges substi- 
tuted for it a common sword of any 
form. The flaming sword of the 
Tiler refers to the flaming sword 
which guarded the entrance to 
Paradise, as described in Genesis, 
(iii. 24:) "So he drove out the 
man ; and he placed at the east of 
the garden of Eden cherubim, 
and a flaming sword which turned 
every way, to keep the way of the 
*ree of life ; " or, as Eaphall has 



translated it, "the flaming sword which re- 
volveth, to guard the way to the tree of 
life." In former times, when symbols and 
ceremonies were more respected than they 
are now ; when collars were worn, and not 
ribbons in the button-hole ; and when the 
standing column of the Senior Warden, 
and the recumbent one of the Junior dur- 
ing labor, to be reversed during refresh- 
ment, were deemed necessary for the com- 
plete furniture of the Lodge, the cavalry 
sword was unknown as a Masonic imple- 
ment, and the Tiler always bore a flaming 
sword. It were better if we could get back 
to the old customs. 

Floats. Pieces of timber, made fast 
together with rafters, for conveying bur- 
dens down a river with the stream. The 
use of these floats in the building of the 
Temple is thus described in the letter of 
King Hiram to Solomon: "And we will 
cut wood out of Lebanon, as much as thou 
shalt need ; and we will bring it to thee in 
floats by sea to Joppa; and thou shalt 
carry it up to Jerusalem." 2 Chron. ii. 16. 

Floor. The floor of a properly con- 
structed Lodge room should be covered 
with alternate squares of black and white, 
to represent the Mosaic pavement which 
was the ground floor of King Solomon's 
Temple. 

Floor-Cloth. A frame-work of board 
or canvas, on which the emblems of any 
particular degree are inscribed, for the as- 
sistance of the Master in giving a lecture. 
It is so called because formerly it was the 
custom to inscribe these designs on the 
floor of the Lodge room in chalk, which 
was wiped out when the Lodge was closed. 
It is the same as the " Carpet," or "Trac- 
ing Board." 

Flooring. The same as floor-cloth, 
which see. 

Florida. Freemasonry was first intro- 
duced into Florida, in 1806, by the organi- 
zation, in the city of St Augustine, of St. 
Fernando Lodge by the Grand Lodge of 
Georgia. In the year 1811, it was sup- 
pressed by a mandate of the Spanish gov- 
ernment. In 1820, the Grand Lodge of 
South Carolina granted a Charter to Flo- 
ridian Virtue Lodge, No. 28, but, in conse- 
quence of the hostility of the political and 
religious authorities, it did not long exist. 
In 1824, the Grand Lodge of South Caro- 
lina granted another Charter for Esperanza 
Lodge at St. Augustine, which body, how- 
ever, became extinct after a year by the 
removal of most of its members to Ha- 
vana. In 1826, the Grand Lodges of 
Tennessee and Georgia granted warrants 
for the establishment respectively of Jack- 
son Lodge at Tallahassee, Washington 
Lodge at Quincy, and Harmony Lodge at 



280 



FLUDD 



FOLKES 



Mariana. On the 5th July, 1830, delegates 
from these three Lodges met at Tallahassee, 
and organized the Grand Lodge of Florida. 

Fludd, Robert. Robert Fludd, or, 
as he called himself in his Latin writings, 
Robertus de Fluctibus, was in the seven- 
teenth century a prominent member of the 
Rosi crucian Fraternity. He was born in 
England in 1574, and having taken the de- 
grees of Bachelor and Master of Arts at 
St. John's College, Oxford, he commenced 
the study of physic, and in due time took 
the degree of Doctor of Medicine. He 
died in 1637. In 1616, he commenced the 
publication of his works and became a 
voluminous writer, whose subject and style 
were equally dark and mysterious. The 
most important of his publications are 
Apologia Compendaria, Fraternitatem de 
.Rosea Cruce, suspicionis et inf amice maculis 
aspersum abluens," (Leyden, 1616,) i. e., A 
Brief Apology, clearing the Fraternity of the 
Rosy Cross from the stigma of suspicion and 
infamy with which they have been aspersed ; 
and fractatus Apologeticus integritatem Socie- 
tatis de Rosea Cruce defendens contra Liba- 
nium et alios, (Leyden, 1617,) or, An Apol- 
ogetic Tract defending the purity of the So- 
ciety of the Rosy Cross from the attacks of 
Libanius and others. And last, and wildest 
of all, was his extravagant work on magic, 
the kabbala, alchemy, and Rosicrucianism, 
entitled Summum bonum, quod est verum 
magios, cabaloz, alchymioz, fratrum Rosoz 
Crucis verorum verce subjectum. Rosicruci- 
anism was perhaps indebted more to Fludd 
than to any other person for its introduc- 
tion from Germany into England, and it may 
have had its influence in moulding the form 
of Speculative Freemasonry ; but I am not 
prepared to go as far as a distinguished writer 
in the London Freemason's Magazine, (April, 
1858, ) who says that " Fludd must be consid- 
ered as the immediate father of Freemasonry 
as Andrea was its remote father." Nicolai 
more rationally remarks that Fludd, like 
Andrea, exerted a considerable and benefi- 
cial influence on the manners of his age. 
His explanation of the Rose Croix is worth 
quoting. He says that it symbolically sig- 
nifies the cross dyed with the blood of the 
Saviour ; a Christian idea which was in ad- 
vance of the original Rosicrucians. 

Folkes, Martin. From his acquaint- 
ance with Sir Christopher Wren, and his 
intimacy with Dr. Desaguliers, Martin 
Folkes was induced to take an active part 
in the reorganization of Freemasonry in 
the beginning of the last century, and his 
literary attainments and prominent position 
in the scientific world enabled him to ex- 
ercise a favorable influence on the character 
of the Institution. He was descended 
from a good family, being the eldest son of 



Martin Folkes, Esq., Counsellor at Law, and 
Dorothy, the daughter of Sir William 
Howell, Knt., of the county of Norfolk. 
He was born in* Queen Street, Leicester 
Inn Fields, Westminster, October 29, 1690. 
In 1707 he was entered at Clare Hall, Cam- 
bridge, and in 1713 elected a Fellow of 
the Royal Society, of which, in 1723, he 
was appointed Vice President. In 1727, 
on the death of Sir Isaac Newton, he be- 
came a candidate for the Presidency, in 
which he was defeated by Sir Hans Sloane, 
who, however, renewed his appointment as 
Vice President, and in 1741, on the resig- 
nation of Sloane as President, he was 
elected his successor. In 1742, he was 
elected a member of the Royal Academy 
of Sciences of Paris, and in 1746 received 
the degree of Doctor of Laws from the 
Universities of Oxford and Cambridge. 

In 1750, he was elected President of the 
Society of Antiquaries. To this and to the 
Royal Society he contributed many essays, 
and published a work entitled, A Table of 
English Silver Coins, which is still much es- 
teemed as a numismatic authority. On 
September 26, 1751, he was struck with 
paralysis, from which he never completely 
recovered. On November 30, 1753, he re- 
signed the Presidency of the Royal Society, 
but retained that of the Society of Anti- 
quaries until his death. In 1733, he visited 
Italy, and remained there until 1735, dur- 
ing which time he appears to have ingrati- 
ated himself with the Masons of that 
country, for in 1742 they struck a medal in 
his honor, a copy of which is to be found 
in Thory's History of the Foundation of the 
Grand Orient of France. On one side is a 
pyramid, a sphinx, some Masonic ciphers, 
and the two pillars, and on the obverse a 
likeness of Folkes. 

Of the Masonic life of Folkes we have 
but few records. In 1725, he was appointed 
Deputy Grand Master of the Grand Lodge 
of England, and is recorded as having paid 
great attention to the duties of his office. 
Anderson says that he presided over the 
Grand Lodge in May of that year, and 
" prompted a most agreeable communica- 
tion." But he held no office afterwards; 
yet he is spoken of as having taken great in- 
terest in the Institution. Of his literary 
contributions to Masonry nothing remains. 

The Pocket Companion cites an address 
by him, in 1725, before the Grand Lodge, 
probably at that very communication to 
which Anderson has alluded, but it is un- 
fortunately no longer extant. He died June 
28, 1754, and was buried in the Chancel of 
Hillington Church near Lynn, Norfolk. 
He left a wife and two daughters, an only 
son having died before him. ' 

Nichols, who knew him personally, says 



FOOL 



FORM 



281 



(LU-.Anecd. f ii. 591,) of him: "His knowl- 
edge was very extensive, his judgment ex- 
act and accurate, and the precision of his 
ideas appeared from the perspicuity and 
conciseness of his expression in his dis- 
courses and writings on abstruse and diffi- 
cult topics He had turned his 

thoughts to the study of antiquity and the 
polite arts with a philosophical spirit, 
which he had contracted by the cultivation 
of the mathematical sciences from his 
earliest youth." His valuable library of 
more than five thousand volumes was sold 
for £3,090 at auction after his decease. 

Fool. A fool, as one not in possession 
of sound reason, a natural or idiot, is intel- 
lectually unfit for initiation into the mys- 
teries of Freemasonry, because he is in- 
capable of comprehending the principles of 
the Institution, and is without any moral 
responsibility for a violation or neglect of 
its duties. 

Footstone. The corner - stone. " To 
level the footstone " = to lay the corner- 
stone. Thus, Oliver: "Solomon was en- 
abled to level the footstone of the Temple 
in the fourth year of his reign." 

Foot to Foot. The old lectures of 
the last century descanted on the symbolism 
of foot to foot as teaching us " that indo- 
lence should not permit the foot to halt or 
wrath to turn our steps out of the way ; 
but forgetting injuries and selfish feelings, 
and remembering that man was born for 
the aid of his fellow-creatures, not for his 
own enjoyments only, but to do that which 
is good, we should be swift to extend our 
mercy and benevolence to all, but more 
particularly to a brother Mason." The 
present lecture on the same subject gives the 
same lesson more briefly and more emphati- 
cally, when it says, " we should never halt 
nor grow weary in the service of a brother 
Mason." 

Fords of the Jordan. The slaugh- 
ter of the Ephraimitesat the passages or fords 
of the river Jordan, which is described in the 
twelfth chapter of the Book of Judges, is re- 
ferred to in the ritual of the Fellow Craft's 
degree. Morris, in his Freemasonry in the 
Holy Land, (p. 316,) says : " The exact locali- 
ty of these fords (or ' passages,' as the Bible 
terms them,) cannot now be designated, 
but most likely they were those nearly due 
east of Seikoot and opposite Mizpah. At 
these fords, in summer time, the water is not 
more than three or four feet deep, the bottom 
being composed of a hard limestone rock. 
If, as some think, the fords, thirty miles 
higher up, are those referred to, the same de- 
scription will apply. At either place, the 
Jordan is about eighty feet wide, its banks 
encumbered by a dense growth of tama- 
risks, cane, willows, thorn-bushes, and other 
2L 



low vegetation of the shrubby and thorny 
sorts, which make it difficult even to ap- 
proach the margin of the stream. The 
Arabs cross the river at the present day, 
at stages of low water, at a number of 
fords, from the one near the point where 
the Jordan leaves the Sea of Galilee down 
to the Pilgrims' Ford, six miles above the 
Dead Sea." 

Foreign Country. The lecture of 
the third degree begins by declaring that 
the recipient was induced to seek that 
sublime degree " that he might perfect him- 
self in Masonry, so as to travel into foreign 
countries, and work and receive wages as a 
Master Mason." 

Thousands have often heard this ritual- 
istic expression at the opening and closing 
of a Master's Lodge, without dreaming for 
a moment of its hidden and spiritual mean- 
ing, or, if they think of any meaning at all, 
they content themselves by interpreting it 
as referring to the actual travels of the Ma- 
sons, after the completion of the Temple, 
into the surrounding countries in search of 
employment, whose wages were to be the 
gold and silver which they could earn by the 
exercise of their skill in the operative art. 

But the true symbolic meaning of the 
foreign country into which the Master Ma- 
son travels in search of wages is far dif- 
ferent. 

The symbolism of this life terminates 
with the Master's degree. The completion 
of that degree is the lesson of death and the 
resurrection to a future life, where the true 
word, or Divine Truth, not given in this, 
is to be received as the reward of a life 
worthily spent in its search. Heaven, the 
future life, the higher state of existence 
after death, is the foreign country in which 
the Master Mason is to enter, and there he 
is to receive his wages in the reception of 
that truth which can be imparted only in 
that better land. 

Foresters' Degrees. This title has 
been given to certain secret associations 
which derive their symbols and ceremonies 
from trades practised in forests, such as the 
Carbonari, or Charcoal-burners ; the Fen- 
deurs, or Wood-cutters ; the Sawyers, etc. 
They are all imitative of Freemasonry. 

Forest of Lebanon. See Lebanon. 

Forfeiture of Charter. A Lodge 
may forfeit its charter for misconduct, and 
when forfeited, the warrant or charter is 
revoked by the Grand Lodge. See Revoca- 
tion of Charter. 

Form. In Masonry, an official act is 
said to be done, according to the rank of 
the person who does it, either in ample form, 
in due form, or simply in form. Thus, when 
the Grand Lodge is opened by the Grand 
Master in person, it is said to be opened in 



282 



FORM 



FORTY 



ample form ; when by the Deputy Grand 
Master, it is said to be in due form ; when 
by any other qualified officer, it is said to 
be in form. The legality of the act is the 
same whether it be done in form or in 
ample form ; and the expletive refers only 
to the dignity of the officer by whom the 
act is performed. 

Form of the liOdge. The form of 
a Mason's Lodge is said to be an oblong 
square, having its greatest length from east 
to west, and its greatest breadth from north 
to south. This oblong form of the Lodge 
has, I think, a symbolic allusion that has 
not been adverted to by any other writer. 

If, on a map of the world, we draw lines 
which shall circumscribe just that portion 
which was known and inhabited at the 
time of the building of Solomon's Temple, 
these lines, running a short distance north 
and south of the Mediterranean Sea, and 
extending from Spain to Asia Minor, will 
form an oblong square, whose greatest length 
will be from east to west, and whose greatest 
breadth will be from north to south, as is 
shown in the annexed diagram. 




There is a peculiar fitness in this theory, 
which is really only making the Masonic 
Lodge a symbol of the world. It must be 
remembered that, at the era of the Temple, 
the earth was supposed to have the form of 
a parallelogram, or " oblong square." Such 
a figure inscribed upon a map of the world, 
and including only that part of it which 
was known in the days of Solomon, would 
present just such a square, embracing the 
Mediterranean Sea and the countries lying 
immediately on its northern, southern, and 
eastern borders. Beyond, far in the north, 
would be Cimmerian deserts as a place of 
darkness, while the pillars of Hercules in 
the west, on each side of the Straits of Ga- 
des — now Gibraltar — might appropriately 
be referred to the two pillars that stood at 
the porch of the Temple. Thus the world 
itself would be the true Mason's Lodge, in 
which he was to live and labor. Again : 
the solid contents of the earth below, "from 
the surface to the centre," and the profound 
expanse above, "from the earth to the 
highest heavens," would give to this paral- 



lelogram the outlines of a double cube, and 
meet thereby that definition which says 
that " the form of the Lodge ought to be a 
double cube, as an expressive emblem of 
the powers of light and darkness in the 
creation." 

Formula. A prescribed mode or form 
of doing or saying anything. The word is 
derived from the technical language of the 
Eoman law, where, after the old legal ac- 
tions had been abolished, suits were prac- 
tised according to certain prescribed forms 
called formulae. 

Formulas in Freemasonry are very fre- 
quent. They are either oral or monitorial. 
Oral formulas are those that are employed 
in various parts of the ritual, such as the 
opening and closing of a Lodge, the investi- 
ture of a candidate, etc. From the fact of 
their oral transmission they are frequently 
corrupted or altered, which is one of the 
most prolific sources of non-conformity so 
often complained of by Masonic teach- 
ers. Monitorial formulas are those that are 
committed to writing, and are to be found 
in the various monitors and manuals. They 
are such as relate to public installations, 
to laying foundation-stones, to dedica- 
tions of halls, to funerals, etc. Their 
monitorial character ought to preserve 
them from change ; but uniformity is not 
even here always attained, owing to the 
whims of the compilers of manuals or of 
monitors, who have often unnecessarily 
changed the form of words from the 
original standard. 

Fortitude. One of the four cardi- 
nal virtues, whose excellencies are di- 
lated on in the first degree. It not only 
instructs the worthy Mason to bear the ills 
of life with becoming resignation, " taking 
up arms against a sea of trouble," but, by its 
intimate connection with a portion of our 
ceremonies, it teaches him to let no dan- 
gers shake, no pains dissolve the inviolable 
fidelity he owes to the trusts reposed in 
him. Or, in the words of the old Presto- 
nian lecture, it is " a fence or security 
against any attack that might be made 
upon him, by force or otherwise, to extort 
from him any of our Royal Secrets." 

Spence, in his Polymetis, (p. 139,) when 
describing the moral virtues, says of Forti- 
tude : " She may be easily known by her 
erect air and military dress, the spear she 
rests on with one hand, and the sword which 
she holds in the other. She has a globe 
under her feet; I suppose to show that the 
Romans, by means of this virtue, were to 
subdue the whole world." 

Forty -Seventh Problem. The 
forty-seventh problem of Euclid's first book, 
which has been adopted as a symbol in the 
Master's degree, is thus enunciated: "I» 



FORTY 



FORTY 



283 



any right-angled triangle, the square which 
is described upon the side subtending the 
right angle is equal to the squares described 
upon the sides which contain the right 
angle." Thus, in a triangle whose perpen- 
dicular is 3 feet, the square of which is 9, 
and whose base is 4 feet, the square of 
which is 16, the hypothenuse, or subtend- 
ing side, will be 5 feet, the square of which 
will be 25, which is the sum of 9 and 16. 
This interesting problem, on account of its 
great utility in making calculations and 
drawing plans for buildings, is sometimes 
called the " Carpenter's Theorem." 

For the demonstration of this problem 
the world is indebted to Pythagoras, who, 
it is said, was so elated after making the 
discovery, that he made an offering of a 
hecatomb, or a sacrifice of a hundred 
oxen, to the gods. The devotion to learn- 
ing which this religious act indicated in 
the mind of the ancient philosopher has 
induced Masons to adopt the problem as a 
memento, instructing them to be lovers of 
the arts and sciences. 

The triangle, whose base is 4 parts, whose 
perpendicular is 3, and whose hypothenuse 
is 5, and which would exactly serve for a 
demonstration of this problem, was, accord- 
ing to Plutarch, a symbol frequently em- 
ployed by the Egyptian priests, and hence 
it is called by M. Jomard, in his Exposi- 
tion du Systtme Metrique des Anciens Egyp- 
tiens, the Egyptian triangle. It was, with 
the Egyptians, the symbol of universal na- 
ture, — the base representing Osiris, or the 
male principle; the perpendicular, Isis, or 
the female principle ; and the hypothenuse, 
Horus, their son, or the produce of the two 
principles. They added that 3 was the 
first perfect odd number, that 4 was the 
square of 2, the first even number, and 
that 5 was the result of 3 and 2. 

But the Egyptians made a still more im- 
portant use of this triangle. It was the 
standard of all their measures of extent, 
and was applied by them to the building 
of the pyramids. The researches of M. 
Jomard, on the Egyptian system of meas- 
ures, published in the magnificent work of 
the French savans on Egypt, has placed us 
completely in possession of the uses made 
by the Egyptians of this forty-seventh 
problem of Euclid, and of the" triangle 
which formed the diagram by which it was 
demonstrated. 

If we inscribe within a circle a triangle, 
whose perpendicular shall be 300 parts, 
whose base shall be 400 parts, and whose 
hypothenuse shall be 500 parts, which, of 
course, bear the same proportion to each 
other as 3, 4, and 5 ; then if we let a per- 
pendicular fall from the angle of the per- 
pendicular and base to the hypothenuse, 



and extend it through the hypothenuse to 
the circumference of the circle, this chord 
or line will be equal to 480 parts, and the 
two segments of the hypothenuse, on each 
side of it, will be found equal, respectively, 
to 180 and 320. From the point where 
this chord intersects the hypothenuse let 
another line fell perpendicularly to the 
shortest side of the triangle, and this line 
will be equal to 144 parts, while the shorter 
segment, formed by its junction with the 
perpendicular side of the triangle, will be 
equal to 108 parts. Hence, we may derive 
the following measures from the diagram: 
500, 480, 400, 320, 180, 144, and 108, and 
all these without the slightest fraction. 
Supposing, then, the 500 to be cubits, we 
have the measure of the base of the great 
pyramid of Memphis. In the 400 cubits 
of the base of the triangle we have the 
exact length of the Egyptian stadium. 
The 320 gives us the exact number of 
Egyptian cubits contained in the Hebrew 
and Babylonian stadium. The stadium of 
Ptolemy is represented by the 480 cubits, 
or length of the line falling from the right 
angle to the circumference of the circle, 
through the hypothenuse. The number 
180, which expresses the smaller segment 
of the hypothenuse, being doubled, will 
give 360 cubits, which will be the stadium 
of Cleomedes. By doubling the 144, the 
result will be 288 cubits, or the length of 
the stadium of Archimedes ; and by dou- 
bling the 108, we produce 216 cubits, or 
the precise value of the lesser Egyptian 
stadium. In this manner, we obtain from 
this triangle all the measures of length 
that were in use among the Egyptians; 
and since this triangle, whose sides are 
equal to 3, 4, and 5, was the very one that 
most naturally would be used in demon- 
strating the forty-seventh problem of Eu- 
clid; and since by these three sides the 
Egyptians symbolized Osiris, Isis, and Ho- 
rus, or the two producers and the product, 
the very principle, expressed in symbolic 
language, which constitutes the terms of 
the problem as enunciated by Pythagoras, 
that the sum of the squares of the two sides 
will produce the square of the third, we 
have no reason to doubt that the forty- 
seventh problem was perfectly known to 
the Egyptian priests, and by them commu- 
nicated to Pythagoras. 

Dr. Lardner, in his edition of Euclid, 
says : " Whether we consider the forty- 
seventh proposition with reference to the 
peculiar and beautiful relation established 
in it, or to its innumerable uses in every 
department of mathematical science, or to 
its fertility in the consequences derivable 
from it, it must certainly be esteemed the 
most celebrated and important in the whole 



284 



FOUL 



FOUR 



of the elements, if not in the whole range, 
of mathematical science. It is by the influ- 
ence of this proposition, and that which 
establishes the similitude of equiangular 
triangles, (in the sixth book,) that geom- 
etry has been brought under the dominion 
of algebra ; and it is upon the same princi- 
ples that the whole science of trigonometry 
is founded. 

" The XXXIId and XLVIIth proposi- 
tions are said to have been discovered by 
Pythagoras, and extraordinary accounts are 
given of his exultation upon his first percep- 
tion of their truth. It is, however, supposed 
by some that Pythagoras acquired a knowl- 
edge of them in Egypt, and was the first to 
make them known in Greece." 

Foul. The ballot-box is said to be 
" foul" when, in the ballot for the initiation 
or advancement of a candidate, one or more 
black balls are found in it. 

Foundation-Stone. This term has 
been repeatedly used by Dr. Oliver, and 
after him by some other writers, to desig- 
nate the chief or corner-stone of the Tem- 
ple or any other building. Thus, Oliver 
says, "the Masonic days proper for laying 
the foundation-stone of a Mason's Lodge 
are from the 15th of April to the 15th of 
May ; " evidently meaning the corner- 
stone. The usage is an incorrect one. 
The foundation-stone, more properly the 
stone of foundation, is very different from 
the corner-stone. 

Foundation, Stone of. See Stone 
of Foundation. 

Fountain. In some of the high de- 
grees a fountain constitutes a part of the 
furniture of the initiation. In the science 
of symbology, the fountain, as representing 
a stream of continually flowing water, is a 
symbol of refreshment to the weary ; and so 
it might be applied in the degrees in which 
it is found, although there is no explicit 
interpretation of it in the ritual, where it 
seems to have been introduced rather as an 
exponent of the dampness and darkness of 
the place which was a refuge for criminals 
and a spot fit for crime. Brother Pike re- 
fers to the fountain as " tradition, a slender 
stream flowing from the Past into the Pres- 
ent, which, even in the thickest darkness 
of barbarism, keeps alive some memory of 
the Old Truth in the human heart." But 
this beautiful idea is not found in the sym- 
bolism as interpreted in the old rituals. 

Four. Four is the tetrad or quarternary 
of the Pythagoreans, and it is a sacred 
number in the high degrees. The Pytha- 
goreans called it a perfect number, and 
hence it has been adopted as a sacred num- 
ber in the degree of Perfect Master. In 
many nations of antiquity the name of God 
consists of four letters, as the Adad of the 



Syrians, the Amum of the Egyptians, the 
6E02 of the Greeks, the Deus of the Eo- 
mans, and pre-eminently the Tetragramma- 
ton or four-lettered name of the Jews. But 
in Symbolic Masonry this number has no 
special significance. 

Four Crowned Martyrs. The 
legend of " The Four Crowned Martyrs " 
should be interesting to Masonic scholars, 
because it is one of the few instances, per- 
haps the only one, in which the church 
has been willing to do honor to those old 
workers in stone, whose services it readily 
secured in the Mediaeval ages, but with 
whom, as with their successors the modern 
Freemasons, it has always appeared to be 
in a greater or less degree of antagonism. 
Besides, these humble but true-hearted con- 
fessors of the faith of Christianity were 
adopted by the Stone-masons of Germany 
as the patron saints of Operative Masonry, 
just as the two Saints Jonn have been 
since selected as the patrons of the Specu- 
lative branch of the Institution. 

The late Dr. Christian Ehrmann, of 
Strasburg, who for thirty years had de- 
voted his attention to this and to kindred 
subjects of Masonic archaeology, has sup- 
plied us with the most interesting details 
of the life and death of the Four Crowned 
Martyrs. 

The Roman Church has consecrated the 
8th of November to the commemoration of 
these martyrs, and yearly, on that day, 
offers up the prayer : " Grant, we beseech 
thee, O Almighty God, that as we have 
been informed of the constancy of the glo- 
rious martyrs in the profession of Thy 
faith, so we may experience their kindness 
in recommending us to Thy mercy." The 
Roman Breviary of 1474 is more explicit, 
and mentions them particularly by name. 

It is, therefore, somewhat remarkable, 
that, although thus careful in their com- 
memoration, the missals of the church 
give us no information of the deeds of these 
holy men. It is only from the breviaries 
that we can learn anything of the act on 
which the commemoration in the calendar 
was founded. Of these breviaries, Ehr- 
mann has given full citations from two : 
the Breviary of Rome, published in 1474, 
and the Breviary of Spire, published in 
1478. These, with some few extracts from 
other books on the subject, have been made 
accessible to us by George Kloss, in his in- 
teresting work entitled, Freimaurerei in 
ihrer wahren Bedeutung, or Freemasonry in 
its true Significance. 

The Breviarium Romanum is much more 
complete in its details than the Breviarium 
Spirense; and yet the latter contains a few 
incidents that are not related in the former. 
Both agree in applying to the Four Crowned 



FOUR 



FOUR 



285 



Martyrs the title of " quadratarii" Now 
quadratarius, in the Latin of the lower age, 
signified a Stone-squarer or a Mason. This 
will remind us of the passage in the Book 
of Kings, thus translated in the authorized 
version : "And Solomon's builders and Hi- 
ram's builders did hew them, and the stone- 
squarers." It is evident from the use of 
this word " quadratarii " in the ecclesiasti- 
cal legends, as well as from the incidents 
of the martyrdom itself, that the four mar- 
tyrs were not simply sculptors, but stone- 
cutters and builders of temples : in other 
words, Operative Masons. Nor can we 
deny the probability o^ the supposition, 
that they were members of one of those col- 
leges of architects, which afterwards gave 
birth to the gilds of the Middle Ages, the 
corporations of builders, and through these 
to the modern Lodges of Freemasons. Sup- 
posing the legend to be true, or even ad- 
mitting that it is only symbolical, we must 
acknowledge that there has been good rea- 
son why the Operative Masons should have 
selected these martyrs as the patron saints 
of their profession. 

And now let us apply ourselves to the 
legend. Taking the Roman Breviary as 
the groundwork, and only interpolating it 
at the proper points with the additional 
incidents related in the Breviary of Spire, 
we have the following result as the story 
of the Four Crowned Martyrs. 

In the last quarter of the third century 
Diocletian was emperor of the Roman em- 
pire. In his reign commenced that series 
of persecutions of the Christian church, 
which threatened at one time to annihilate 
the new religion, and gave to the period 
among Christian writers the name of the 
JExa. of Martyrs. Thousands of Christians, 
who refused to violate their consciences by 
sacrificing to the heathen gods, became the 
victims of the bigotry and intolerance, the 
hatred and the cruelty, of the Pagan priests 
and the Platonic philosophers; and the 
scourge, the cross, or the watery grave 
daily testified to the constancy and firm- 
ness of the disciples of the prophet of 
Nazareth. 

Diocletian had gone to the province of 
Pannonia, that he might by his own pres- 
ence superintend the bringing of metals 
and stones from the neighboring mines of 
Noricum, wherewith to construct a temple 
consecrated to the sun-god, Apollo. Among 
the six hundred and twenty-two artisans 
whom he had collected together for this 
purpose were four — by name Claudius, 
Castorius, Symphorianus, and Nichostra- 
tus — said to have been distinguished for 
their skill as Stone-masons. They had aban- 
doned the old heathen faith and were in 
secret Christians, doing all their work as 



Masons in the name of the Lord Jesus 
Christ. 

The Breviary of Spires relates here an 
additional occurrence, which is not con- 
tained in the Breviary of Rome, and which, 
as giving a miraculous aspect to the legend, 
must have made it doubly acceptable to the 
pious Christians of the fifteenth century, 
upon whose religious credulity one could 
safely draw without danger of a protest. 

It seems that, in company with our four 
blessed martyrs, there worked another Ma- 
son, one Simplicius, who was also a Mason, 
but a heathen. While he was employed 
in labor near them, he wondered to see how 
much they surpassed in skill and cunning 
all the other artisans. They succeeded in 
all that they attempted, while he was un- 
fortunate, and always breaking his working 
tools. At last he approached Claudius, and 
said to him : 

"Strengthen, I beseech thee, my tools, 
that they may no longer break." 

Claudius took them in his hands, and 
said: 

"In the name of the Lord Jesus Christ 
be these tools henceforth strong and faith- 
ful to their work." 

From this time, Simplicius did his work 
well, and succeeded in all that he attempted 
to do. Amazed at the change, Simplicius 
was continually asking his fellow-workmen 
how it was that the tools had been so 
strengthened that now they never broke. 
At length Claudius replied : 

" God, who is our Creator, and the Lord 
of all things, has made his creatures 
strong." 

Then Simplicius inquired : 

" Was not this done by the God Zeus? " 

To this Claudius replied : 

"Repent, O my brother, of what thou 
hast said, for thou hast blasphemed God, 
our Creator, whom alone we worship ; that 
which our own hands have made we do not 
recognize as a God." 

With these and such sentences they con- 
verted Simplicius to the Christian faith, 
who, being baptized by Cyrillus, bishop of 
Antioch, soon afterwards suffered martyr- 
dom for his refusal to sacrifice to the Pagan 
gods. 

But to return from this episode to the le- 
gend of the Four Martyrs : It happened 
that one day Diocletian issued an order, 
that out of a piece of marble should be con- 
structed a noble statue of Apollo sitting in 
his chariot. And now all the workmen 
and the philosophers began to consult on 
the subject, and each one had arrived at a 
different opinion. 

And when at length they had found a 
huge block of stone, which had been brought 
from the Island of Thasos, it proved that 



286 



FOUR 



FOUR 



the marble was not fit for the statue which 
Diocletian had commanded ; and now be- 
gan a great war of words between the mas- 
ters of the work and the philosophers. But 
one day the whole of the artisans, six hun- 
dred and twenty-two in number, with five 
philosophers, came together, that they 
might examine the defects and the veins 
of the stone, and there arose a still more 
wonderful contest between the workmen 
and the philosophers. 

Then began the philosophers to rail 
against Claudius, Symphorianus, Nicho- 
stratus, and Simplicius, and said : 

" Why do ye not hearken to the com- 
mands of our devout emperor, Diocletian, 
and obey his will." 

And Claudius answered and said : 

" Because we cannot offend our Creator 
and commit a sin, whereof we should be 
found guilty in his sight." 

Then said the philosophers : 

"From this it appears that you are 
Christians." 

And Claudius replied : 

" Truly we are Christians." 

Hereupon the philosophers chose other 
Masons, and caused them to make a statue 
of Esculapius out of the stone which had 
been rejected, which, after thirty-one days, 
they finished and presented to the philoso- 
phers. These then informed the emperor 
that the statue of Esculapius was finished, 
when he ordered it to be brought before 
him for inspection. But as soon as he saw 
it he was greatly astonished, and said : 

" This is a proof of the skill of these men, 
who receive my approval as sculptors." 

It is very apparent that this, like all 
other legends of the church, is insufficient 
in its details, and that it leaves many links 
in the chain of the narrative to be supplied 
by the fancy or the judgment of the read- 
ers. It is equally evident from what has 
already been said, in connection with what 
is subsequently told, that the writer of the 
legend desired to make the impression that 
it was through the influence of Claudius 
and the other Christian Masons that the 
rest of the workmen were persuaded that 
the Thasian stone was defective and unfit 
for the use of a sculptor ; that this was done 
by them because they were unwilling to 
engage in the construction of the statue of 
a Pagan god ; that this was the cause of the 
controversy between the workmen and the 
philosophers ; that the latter denied the de- 
fectiveness of the stone ; and, lastly, that 
they sought to prove its fitness by causing 
other Masons, who were not Christians, to 
make out of it a statue of Esculapius. 
These explanations are necessary to an un- 
derstanding of the legend, which proceeds 
as follows : 



As soon as Diocletian had expressed hia 
admiration of the statue of Esculapius, the 
philosopher said : 

"Most mighty Caesar, know that these 
men whom your majesty has praised for 
their skill in Masonry, namely, Claudius, 
Symphorianus, Nichostratus, and Castorius, 
are Christians, and by magic spells or in- 
cantations make men obedient to their 
will." 

Then said Diocletian : 

" If they have violated the laws, and if 
your accusations be true, let them suffer the 
punishment of sacrilege." 

But Diocletian, in consideration of their 
skill, sent for the Tribune Lampadius, and 
said to him : 

" If they refuse to offer sacrifice to the 
sun-god Apollo, then let them be scourged 
with scorpions. But if they are willing to 
do so, then treat them with kindness." 

For five days sat Lampadius in the same 
place, before the temple of the sun-god, 
and called on them by the proclamation of 
the herald, and showed them many dreadful 
things, and all sorts of instruments for the 
punishment of martyrs, and then he said to 
them: 

" Hearken to me and avoid the doom of 
martyrs, and be obedient to the mighty 
prince, and offer a sacrifice to the sun-god, 
for no longer can I speak to you in gentle 
words." 

But Claudius replied for himself and for 
his companions with great boldness : 

" This let the Emperor Diocletian know : 
that we truly are Christians, and never can 
depart from the worship of our God." 

Thereupon the Tribune Lampadius, be- 
coming enraged, caused them to be stripped 
and to be scourged with scorpions, while a 
herald, by proclamation, announced that 
this was done because they had disobeyed 
the commands of the emperor. In the 
same hour Lampadius, being seized by an 
evil spirit, died on his seat of judgment. 

As soon as the wife and the domestics of 
Lampadius heard of his death, they ran 
with great outcries to the palace. Diocle- 
tian, when he had learned what had hap- 
pened, ordered four leaden coffins to be 
made, and that — Claudius and his three 
companions being placed therein alive — 
they should be thrown into the river Dan- 
ube. This order Nicetius, the assistant of 
Lampadius, caused to be obeyed, and thus 
the faithful Masons suffered the penalty 
and gained the crown of martyrdom. 

There are some legend books which give 
the names of the Four Crowned Martyrs as 
Severus, Severianus, Carpophorus, and Vic- 
torinus, and others again which speak of 
five confessors who, a few years afterwards, 
suffered martyrdom for refusing to sacrifice 



FOUR 



FOURFOLD 



287 



to the Pagan gods, and whose names being 
at the time unknown, Pope Melchiades 
caused them to be distinguished in the 
church calendar as the Four Crowned 
Martyrs : an error, says Jacob de Voragine, 
which, although subsequently discovered, 
was never corrected. But the true legend 
of the Four Crowned Martyrs is that which 
has been given above from the best author- 
ity, the Roman Breviary of 1474. 

"On the other side of the Esquiline," 
says Mrs. Jameson, (in her Sacred and Le- 
gendary Art, vol. ii., p. 624,) "and on the 
road leading from the Coliseum to the Lat- 
eran, surmounting a heap of sand and 
ruins, we come to the church of the 'Quat- 
tro Coronati,' the Four Crowned Brothers. 
On this spot, sometime in the fourth cen- 
tury, were found the bodies of four men 
who had suffered decapitation, whose names 
being then unknown, they were merely dis- 
tinguished as Coroxati, crowned — that is, 
with the crown of martyrdom." 

There is great obscurity and confusion in 
the history of these. 

Their church, Mrs. Jameson goes on to 
say, is held in particular respect by the 
builders and stone-cutters of Rome. She 
has found allusion to these martyr Masons 
not only in Roman art, but in the old sculp- 
ture and stained glass of Germany. Their 
effigies, she tells us, are easily distinguished 
by the fact, that they stand in a row, bear- 
ing palms, with crowns upon their heads 
and various Masonic implements at their 
feet — such as the rule, the square, the mal- 
let, and the chisel. 

They suffered on the 8th of November, 
287, and hence in the Roman Catholic mis- 
sal that day is dedicated to their commem- 
oration. From their profession as Stone- 
masons and from the pious firmness with 
which they refused, at the cost of their lives, 
to consecrate their skill in their art to the 
construction of Pagan temples, they have 
been adopted by the Stone-masons of Ger- 
many as the Patron Saints of Operative Ma- 
sonry. Thus the oldest regulation of the 
Stone-masons of Strasburg, which has the 
date of the year 1459, commences with the 
following invocation: "In the name of the 
Father, and of the Son, and of the Holy 
Ghost, and of our gracious Mother Mary, 
and also of her Blessed Servants, the Four 
Crowned Martyrs of everlasting memory." 
Such allusions are common in the German 
Masonic documents of the Middle Ages. 
It is true, however, that the English Ma- 
sons ceased at a later period to refer in 
their constitutions to those martyrs, although 
they undoubtedly borrowed many of their 
usages from Germany. Yet the Halliwell 
Manuscript of the Constitutions of Ma- 
sonry, one of the oldest of the English 



Records, whose date is variously traced 
from the end of the fourteenth to the middle 
of the fifteenth century, under the title of 
"ars quatuor coronatorum" gives a rather 
copious detail of the legend, which is here 
inserted with only those slight alterations 
of its antiquated phraseology which are 
necessary to render it intelligible to modern 
readers, although in doing so the rhyme of 
the original is somewhat destroyed : 

" Pray we now to God Almighty, 
And to His Mother, Mary bright, 
That we may keep these articles here 
And these points well altogether, 
As did those holy martyrs four 
That were in this Craft of great honor. 
They were as good Mason as on earth shall go, 
Gravers and image makers they were also, 
For they were workmen of the best, 
The emperor had them in great liking; 
He invoked them an image to make, 
That might be worshiped for his sake ; 
Such idols he had in his day 
To turn the people from Christ's law, 
But they were steadfast in Christ's religion 
And to their Craft, without denial ; 
They loved well God and all his doctrines, 
And were in his service evermore. 
True men they were, in that day, 
And lived well in God's law ; 
They resolved no idols for to make, 
For no good that they might take ; 
To believe on that idol for their god, 
They would not do so, though he were mad, 
For they would not forsake their true faith, 
And believe on his false religion. 
The emperor caused to take them at once 
And put them in a deep prison. 
The sorer he punished them in that place, 
The more joy was to them of Christ's grace. 
Then when he saw no other way, 
To death he caused them to go. 
"Who" so will of their life more know, 
By the book he may it learn, 
In the legends of the saints, 
The names of the four crowned ones. 
Their feast will be, without denial, 
After All HaUows, the eighth day." 

The devotion of these saints, which led 
to the introduction of their legend into an 
ancient Constitution of Masonry, shows 
how much they were reverenced by the 
Craft. In fact, the Four Crowned Martyrs 
were to the Stone-cutters of Germany and 
to the earlier Operative Masons of England 
what St. John the Baptist and St. John the 
Evangelist became to their successors, the 
Speculative Freemasons of the eighteenth 
century. 

Fourfold Cord. In the ritual of the 
Past Master's degree in this country we 
find the following expression: "A twofold 
cord is strong, a threefold cord is stronger, 
but a fourfold cord is not easily broken." 
The expression is taken from a Hebrew 
proverb which is to be found in the book 
of Ecclesiastes, (iv. 12 :) " And if one pre- 
vail against him, two shall withstand him ; 



288 



FOURTEEN 



FRANCE 



and a threefold cord is not easily broken." 
The form of the Hebrew proverb has been 
necessarily changed to suit the symbolism 
of the degree". 

Fourteen. It is only necessary to 
remind the well-informed Mason of the 
fourteen days of burial mentioned in the 
legend of the third degree. Now, this pe- 
riod of fourteen was not, in the opinion 
of Masonic symbologists, an arbitrary se- 
lection, but was intended to refer to or 
symbolize the fourteen days Of lunary dark- 
ness, or decreasing light, which intervene 
between the full moon and its continued 
decrease until the end of the lunar month. 
In the Egyptian mysteries, the body of 
Osiris is said to have been cut into fourteen 
pieces by Typhon, and thrown into the 
Nile. Plutarch, speaking of this in his 
treatise On Isis and Osiris, thus explains 
the symbolism of the number fourteen, 
which comprises the Masonic idea : " The 
body of Osiris was cut," says Plutarch, 
" into fourteen pieces ; that is, into as many 
parts as there are days between the full 
moon and the new. This circumstance has 
reference to the gradual diminution of the 
lunary light during the fourteen days that 
follow the full moon. The moon, at the 
end of fourteen days, enters Taurus, and 
becomes united to the sun, from whom she 
collects fire upon her disk during the four- 
teen days which follow. She is then found 
every month in conjunction with him in 
the superior parts of the signs. The equi- 
noctial year finishes at the moment when 
the sun and moon are found united with 
Orion, or the star of Orus, a constellation 
placed under Taurus, which unites itself 
to the Neomenia of spring. The moon 
renews herself in Taurus, and a few days 
afterwards is seen, in the form of a cres- 
cent, in the following sign, that is, Gemini, 
the home of Mercury. Then Orion, united 
to the sun in the attitude of a formidable 
warrior, precipitates Scorpio, his rival, into 
the shades of night ; for he sets every time 
Orion appears above the horizon. The 
day becomes lengthened, and the germs of 
evil are by degrees destroyed. It is thus 
that the poet Nonnus pictures to us Typhon 
conquered at the end of winter, when the 
sun arrives in Taurus, and when Orion 
mounts into the heavens with him." 

France. The early history of Ma- 
sonry in France is, from the want of au- 
thentic documents, in a state of much 
uncertainty. Kloss, in his Geschichte der 
Freimaurerei in Frankreich, (vol. i., p. 14,) 
says, in reference to the introduction of 
Freemasonry into that kingdom, that the 
earliest date of any certainty is 1725. Yet 
he copies the statement of the Sgeau Rompu, 
— a work published in 1745, — that the ear- 



liest recognized date of its introduction is 
1718 ; and the Abbe Robin says that noth- 
ing of it is to be found farther back than 
1720. 

Lalande, the great astronomer, was the 
author of the article on Freemasonry in the 
Encyclopedic Methodique, and his account 
has been generally recognized as authentic 
by succeeding writers. According to him, 
Lord Derwentwater, the Chevalier Maske- 
leyne, Mr. Heguetty, and some other Eng- 
lishmen, (the names being corrupted, of 
course, according to French usage,) founded, 
in 1725, the first Lodge in Paris. It was 
held at the house of an English confec- 
tioner named Hure, in the Rue de Bouch- 
eries. In ten years the number of Lodges 
in Paris had increased to six, and there 
were several also in the provincial towns. 

As the first Paris Lodge had been opened 
by Lord Derwentwater, he was regarded as 
the Grand Master of the French Masons, 
without any formal recognition on the part 
of the brethren, at least until 1736, when 
the six Lodges of Paris formally elected 
Lord Harnouester as Provincial Grand Mas- 
ter; in 1738, he was succeeded by the Duke 
D' Antin ; and on the death of the Duke, in 
1743, the Count de Clermont was elected to 
supply his place. 

Organized Freemasonry in France dates 
its existence from this latter year. In 
1735, the Lodges of Paris had petitioned 
the Grand Lodge of England for the estab- 
lishment of a Provincial Grand Lodge, 
which, on political grounds, had been re- 
fused. In 1743, however, it was granted, 
and the Provincial Grand Lodge of France 
was constituted under the name of the 
"Grand Loge Anglaise de France." The 
Grand Master, the Count de Clermont, was, 
however, an inefficient officer ; anarchy and 
confusion once more invaded the Frater- 
nity; the authority of the Grand Lodge 
was prostrated; and the establishment of 
Mother Lodges in the provinces, with the 
original intention of superintending the 
proceedings of the distant provincial Lodges, 
instead of restoring harmony, as was vainly 
expected, widened still more the breach. 
For, assuming the rank and exercising the 
functions of Grand Lodges, they ceased all 
correspondence with the metropolitan body, 
and became in fact its rivals. 

Under these circumstances, the Grand 
Lodge declared itself independent of Eng- 
land in 1756, and assumed the title of the 
"National Grand Lodge of France." It 
recognized only the three degrees of Ap- 
prentice, Fellow Craft, and Master Mason, 
and was composed of the grand officers to 
be elected out of the body of the Frater- 
nity, and of the Masters for life of the Pa- 
risian Lodges ; thus formally excluding the 



PRANCE 



FRANCE 



289 



provincial Lodges from any participation in 
the government of the Craft. 

But the proceedings of this body were 
not less stormy than those of its predeces- 
sor. The Count de Clermont appointed, in 
succession, two deputies, both of whom had 
been displeasing to the Fraternity. The 
last, Lacorne, was a man of such low origin 
and rude manners, that the Grand Lodge 
refused to meet him as their presiding 
officer. Irritated at this pointed disrespect, 
he sought in the taverns of Paris those 
Masters who had made a traffic of initia- 
tions, but who, heretofore, had submitted to 
the control, and been checked by the au- 
thority of, the Grand Lodge. From among 
them he selected officers devoted to his ser- 
vice, and undertook a complete reorganiza- 
tion of the Grand Lodge. 

The retired members, however, protested 
against these illegal proceedings; and in 
the subsequent year, the Grand Master con- 
sented to revoke the authority he had be- 
stowed upon Lacorne, and appointed as his 
deputy, M. Chaillou de Jonville. The re- 
spectable members now returned to their 
seats in the Grand Lodge ; and in the trien- 
nial election which took place in June, 
1765, the officers who had been elected dur- 
ing the Deputy Grand Mastership of La- 
corne were all removed. The displaced 
officers protested, and published a defama- 
tory memoir on the subject, and were in. 
consequence expelled from Masonry by the 
Grand Lodge. Ill feeling on both sides 
was thus engendered, and carried to such a 
height, that, at one of the communications 
of the Grand Lodge, the expelled brethren, 
attempting to force their way in, were re- 
sisted with violence. The next day the 
lieutenant of police issued an edict, forbid- 
ding the future meetings of the Grand 
Lodge. 

The expelled party, however, still con- 
tinued their meetings. The Count de 
Clermont died in 1771 ; and the excluded 
brethren having invited the Duke of Char- 
tres (afterwards Duke of Orleans) to the 
Grand Mastership, he accepted the appoint- 
ment. They now offered to unite with the 
Grand Lodge, on condition that the latter 
would revoke the decree of expulsion. The 
proposal was accepted, and the Grand Lodge 
went once more into operation. 

Another union took place, which has 
since considerably influenced the character 
of French Masonry. During the troubles 
of the preceding years, Masonic bodies 
were instituted in various parts of the king- 
dom, which professed to confer degrees of 
a higher nature than those belonging to 
Craft Masonry, and which have since been 
known by the name of the High De- 
grees. These Chapters assumed a right to 
2 M 19 



organize and control Symbolic or Blue 
Lodges, and this assumption had been a 
fertile source of controversy between them 
and the Grand Lodge. By the latter body 
they had never been recognized, but the 
Lodges under their direction had often been 
declared irregular, and their members ex- 
pelled. They now, however, demanded a 
recognition, and proposed, if their request 
was complied with, to bestow the govern- 
ment of the "hautes grades" upon the 
same person who was at the head of the 
Grand Lodge. The compromise was made, 
the recognition was decreed, and the Duke 
of Chartres was elected Grand Master of 
all the Councils, Chapters, and Scotch 
Lodges of France. 

But peace was not yet restored. The 
party who had been expelled, moved by a 
spirit of revenge for the disgrace formerly 
inflicted on them, succeeded in obtaining 
the appointment of a committee which was 
empowered to prepare a new Constitution. 
All the Lodges of Paris and the provinces 
were requested to appoint deputies, who 
were to form a convention to take the new 
Constitution into consideration. This con- 
vention, or, as they called it, National As- 
sembly, met at Paris in December, 1771. 
The Duke of Luxemburg presided, and on 
the twenty-fourth of that month the An- 
cient Grand Lodge of France was declared 
extinct, and in its place another substituted, 
with the title of Grand Orient de France. 

Notwithstanding the declaration of ex- 
tinction by the National Assembly, the 
Grand Lodge continued to meet and to 
exercise its functions. Thus the Fraternity 
of France continued to be harassed, by the 
bitter contentions of these rival bodies, until 
the commencement of the revolution com- 
pelled both the Grand Orient and the Grand 
Lodge to suspend their labors. 

On the restoration of civil order, both 
bodies resumed their operations, but the 
Grand Lodge had been weakened by the 
death of many of the perpetual Masters, 
who had originally been attached to it ; and 
a better spirit arising, the Grand Lodge 
was, by a solemn and mutual declaration, 
united to the Grand Orient on the 28th of 
June, 1799. 

Dissensions, however, continued to arise 
between the Grand Orient and the different 
Chapters of the high degrees. Several of 
those bodies had at various periods given in 
their adhesion to the Grand Orient, and 
again violated the compact of peace. Fi- 
nally, the Grand Orient, perceiving that 
the pretensions of the Scotch Bite Masons 
would be a perpetual source of disorder, de- 
creed on the 16th of September, 1805, that 
the Supreme Council of the thirty-third de- 
gree should thenceforth become an inde- 



290 



FRANCIS 



FRANKLIN 



pendent body, with the power to confer 
warrants of constitution for all the degrees 
superior to the eighteenth, or Rose Croix ; 
while the Chapters of that and the inferior 
degrees were placed under the exclusive 
control of the Grand Orient. . 

Bui the concordat was not faithfully ob- 
served by either party, and dissensions con- 
tinued to exist with intermittent and un- 
successful attempts at reconciliation, which 
was, however, at last effected in some sort in 
1841. The Masonic obedience of France is 
now divided between the two bodies, and 
the Grand Orient and the Supreme Council 
now both exist as independent powers in 
French Masonry. The constant tendency 
of the former to interfere in the administra- 
tion of other countries would furnish an 
unpleasant history for the succeeding thirty 
years, at last terminated by the refusal of 
all the Grand Lodges in the United States, 
and some in Europe, to hold further Ma- 
sonic communication with it; a breach 
which every good Mason must desire to see 
eventually healed. One of the most extra- 
ordinary acts of the Grand Orient of France 
has been the recent abolition of the office of 
Grand Master, the duties being performed by 
the President of the Council of the Order. 

Francis II., Emperor of Germany, 
was a bitter enemy of Freemasonry. In 
1789, he ordered all the Lodges in his do- 
minions to be closed, and directed all civil 
and military functionaries to take an oath 
never to unite with any secret society, under 
pain of exemplary punishment and desti- 
tution of office. In 1794, he proposed to 
the diet of Ratisbon the suppression of 
the Freemasons, the Illuminati, and all 
other secret societies. The diet, controlled 
by the influence of Prussia, Brunswick, and 
Hanover, refused to accede to the proposi- 
tion, replying to the emperor that he might 
interdict the Lodges in his own states, but 
that others claimed Germanic liberty. In 
1801, he renewed his opposition to secret 
societies, and especially to the Masonic 
Lodges, and all civil, military, and ecclesi- 
astical functionaries were restrained from 
taking any part in them under the penalty 
of forfeiting their offices. 

Francken, Henry A. The first 
Deputy Inspector General appointed by 
Stephen Morin, under his commission from 
the Emperors of the East and West. 
Francken received his degrees and his ap- 
pointment at Kingston, Jamaica. The 
date is not known, but it must have been 
between 1762 and 1767. Francken soon 
afterwards repaired to the United States, 
where he gave the appointment of a Deputy 
to Moses M. Hayes, at Boston, and organ- 
ized a council of Princes of Jerusalem at 
Albany. He may, I think, be considered 



as the first propagator of the high degrees 
in the United States. 

Franc - Macon, Franc - Maoon- 
nerie. The French names of Freemason 
and of Freemasonry. The construction of 
these words is not conformable to the genius 
or the idiom of the French language, which 
would more properly employ the terms 
"Macon libre," and "Macjonnerie libre;" 
and hence Laurens, in his Essais historiques 
et critiques sur la Franc- Magonnerie, adduces 
their incorporation into the language as an 
evidence that the Institution in France was 
derived directly from England, the words 
being a literal and unidiomatic translation 
of the English titles. But he blunders in 
supposing that Franc-Mason and Franc- 
Masonry are any part of the English lan- 
guage. 

Frankfort- on-thc-Main. A Pro- 
vincial Grand Lodge was established in this 
city, in 1766, by the Grand Lodge of Eng- 
land. In the dissensions which soon after 
prevailed among the Masons of Germany, 
the Provincial Grand Lodge of Frankfort, 
not finding itself supported by its mother 
Grand Lodge, declared itself independent 
in 1782. Since 1825, it has worked under 
the title of the " Grand Lodge of the Eclec- 
tic Union of Freemasons." 

Franklin, Benjamin. This sage 
and patriot was born in the city of Boston, 
, Massachusetts, on the 6th of January, 1706. 
Of the time and place of his initiation as a 
Freemason we have no positive evidence; 
it was, however, certainly anterior to the 
year 1734, and he was probably made a 
Mason in England during a temporary visit 
which he paid to that country. On the 24th 
of June, 1734, a petition was signed by him- 
self and several brethren residing at Phila- 
delphia, and presented to the Grand Lodge 
of Massachusetts, praying for a Constitution 
to hold a Lodge in that city. The prayer 
of the petition was granted, and Franklin 
was appointed the first Master. " He was," 
says C. W, Moore, " probably invested with 
special powers, for we find that in Novem- 
ber following he affixes to his name the 
title of ' Grand Master of Pennsylvania.' " 
[Freemason's Magazine, vol. v., 105.) In 
November, 1734, Franklin applied to Henry 
Price, who had received from England au- 
thority to establish Masonry in this country, 
for a confirmation of those powers conferred 
by the first deputation or warrant. It is 
probable that the request was granted, al- 
though I can find no record of the fact. 
In 1734, Franklin edited an edition of An- 
derson's Constitutions, which was proba- 
bly the first Masonic work published in 
America. 

While Franklin was in France as the 
Ambassador from this country, he appears 



FRATER 



FREDERICK 



291 



to have taken much interest in Masonry. 
He affiliated with the celebrated Lodge of 
the Nine Sisters, of which Lalande, Court 
de Gebelin, and other celebrities of French 
literature, were members. He took a prom- 
inent part in the initiation of Voltaire, and 
on his death acted as Senior Warden of the 
Lodge of Sorrow held in his memory. The 
Lodge of Nine Sisters held Franklin in such 
esteem that it struck a medal in his honor, 
of which a copy, supposed to be the only 
one now in existence, belongs to the Pro- 
vincial Grand Lodge of Mecklenburg. 

Frater. Latin, Brother. A term 
borrowed from the monks by the Military 
Orders of the Middle Ages, and applied by 
the members to each other. It is constant- 
ly employed in England by the Masonic 
Knights Templars, and is beginning' to be 
adopted, although not very generally, in 
the United States. When speaking of two 
or more, it is an error of ignorance, some- 
times committed, to call them. /raters. The 
correct plural isfratres. 

Fraternally. The usual mode of 
subscription to letters written by one Ma- 
son to another is, " I remain, fraternally, 
yours." 

Fraternity. The word was originally 
used to designate those associations formed 
in the Roman Catholic Church for the pur- 
suit of special religious and ecclesiastical 
purposes, such as the nursing of the sick, 
the support of the poor, the practice of par- 
ticular devotions, etc. They do not date 
earlier than the thirteenth century. The 
name was subsequently applied to secular 
associations, such as the Freemasons. The 
word is only a Latin form of the Anglo- 
Saxon Brotherhood. 

In the earliest lectures of the last century 
we find the word fraternity alluded to in 
the following formula : 

" Q. How many particular points per- 
tain to a Freemason? 

"A. Three: Fraternity, Fidelity, and 
Taciturnity. 

" Q. What do they represent? 
" A. Brotherly Love, Relief, and Truth 
among all Right Masons." 

Fraternize. To recognize as a 
brother ; to associate with Masonically. 

, Frederick of Nassau. Prince 
Frederick, son of the king of the Nether- 
lands, was for many years the Grand Master 
of the National Grand Lodge of that king- 
dom. He was ambitious of becoming a 
Masonic reformer, and in addition to his 
connection with the Charter of Cologne, an 
account of which has been given under 
that head, he attempted, in 1819, to intro- 
duce a new Rite. He denounced the high 
degrees as being contrary to the true intent 
of Masonry ; and in a circular to all the 



Lodges under the obedience of the National 
Grand Lodge, he proposed a new system, 
to consist of five degrees, namely, the three 
symbolic, and two more as complements or 
illustrations of the third, which he called 
Elect Master and Supreme Elect Master. 
Some few Lodges adopted this new system, 
but most of them rejected it. The Grand 
Chapter, whose existence it had attacked, 
denounced it. The Lodges practising it in 
Belgium were dissolved in 1830, but a few 
of them probably still remain in Holland. 
The full rituals of the two supplementary 
degrees are printed in the second volume 
of Hermes, and an attentive perusal of them 
does not give an exalted idea of the inven- 
tive genius of the Prince. 

Frederick: the Great. Frederick 
( II., king of Prussia, surnamed the Great, 
was born on the 24th of January, 1712, and 
died on the 17th of August, 1786, at the 
age of seventy-four years and a few months. 
He was initiated as a Mason, at Brunswick, 
on the night of the 14th of August, 1738, 
not quite two years before he ascended the 
throne. 

In English, we have two accounts of this 
initiation, — one by Campbell, in his work on 
Frederick the Great and his Times, and the 
other by Carlyle in his History of Frederick 
the Second. Both are substantially th e sam e, 
because both are merely translations of the 
original account given by Bielfeld in his 
Freundschaftliche Briefe, or Familiar Let- 
ters. The Baron von Bielfeld was, at the 
time, an intimate companion of the Prince, 
and was present at the initiation. 

Bielfeld tells us that in a conversation 
which took place on the 6th of August at 
Loo, (but Carlyle corrects him as to time 
and place, and says it probably occurred at 
Minden, on the 17th of July,) the institu- 
tion of Freemasonry had been enthusiasti- 
cally lauded by the Count of Lippe Bucke- 
burg. The Crown Prince soon after pri- 
vately expressed to the Count his wish to 
join the society. Of course, this wish was 
to be gratified. The necessary furniture 
and assistance for conferring the degrees 
were obtained from the Lodge at Hamburg. 
Bielfeld gives an amusing account of the 
embarrassments which were encountered in 
passing the chest containing the Masonic 
implements through the custom-house 
without detection. Campbell, quoting from 
Bielfeld, says : 

"The whole of the 14th (August) was 
spent in preparations for the Lodge, and at 
twelve at night the Prince Royal arrived, 
accompanied by Count Wartensleben, a 
captain in the king's regiment at Potsdam. 
The Prince introduced him to us as a can- 
didate whom he very warmly recommended, 
and begged that he might be admitted im- 



292 



FREDERICK 



FREDERICK 



mediately after himself. At the same time, 
he desired that he might be treated like 
any private individual, and that none of 
the usual ceremonies might be altered on 
his account. Accordingly, he was admitted 
in the customary form, and I could not suf- 
ficiently admire his fearlessness, his com- 
posure, and his address. After the double 
reception, a Lodge was held. All was over 
by four in the morning, and the Prince re- 
turned to the ducal palace, apparently as 
well pleased with us as we were charmed 
with him." 

Of the truth of this account there never 
has been any doubt. Frederick the Great 
was certainly a Mason. But Carlyle, in his 
usual sarcastic vein, adds: "The Crown 
Prince prosecuted his Masonry at Reins- 
berg or elsewhere, occasionally, for a year or 
two, but was never ardent in it, and very 
soon after his accession left off altogether. 
.... A Royal Lodge was established at 
Berlin, of which the new king consented to 
be patron ; but he never once entered the 
palace, and only his portrait (a welcomely 
good one, still to be found there) presided 
over the mysteries of that establishment." 

Now how much of truth with the sar- 
casm, and how much of sarcasm without 
the truth, there is in this remark of Carlyle, 
is just what the Masonic world is bound to 
discover. Until further light is thrown 
upon the subject by documentary evidence 
from the Prussian Lodges, the question can- 
not be definitely answered. But what is 
the now known further Masonic history of 
Frederick ? 

Bielfeld tells us that the zeal of the 
Prince for the Fraternity induced him to 
invite the Baron Von Oberg and himself 
to Reinsberg, where, in 1739, they founded 
a Lodge, into which Keyserling, Jordan, 
Moolendorf, Queis, and Fredersdorf (Fred- 
erick's valet) were admitted. 

Bielfeld is again our authority for stating 
that on the 20th of June, 1740, King Fred- 
erick — for he had then ascended the throne 
— held a Lodge at Charlottenburg, and, as 
Master in the chair, initiated Prince William 
of Prussia, his brother, the Margrave 
Charles of Brandenburg, and Frederick 
William, Duke of Holstein. The Duke of 
Holstein was seven years afterwards elected 
Adjutant Grand Master of the Grand 
Lodge of the Three Globes at Berlin. 

We hear no more of Frederick's Masonry 
In the printed records until the 16th of 
July, 1774, when he granted his protection 
to the National Grand Lodge of Germany, 
and officially approved of the treaty with 
the Grand Lodge of England, by which the 
National Grand Lodge was established. In 
the year 1777, the Mother Lodge " Royal 
York of Friendship," at Berlin, celebrated, 



by a festival, the King's birthday, on which 
occasion Frederick wrote the following 
letter, which, as it is the only printed dec- 
laration of his opinion of Freemasonry 
that is now extant, is well worth copying : 
"I cannot but be sensible of the new 
homage of the Lodge 'Royal York of 
Friendship' on the occasion of the anni- 
versary of my birth, bearing, as it does, the 
evidence of its zeal and attachment for my 
person. Its orator has well expressed the 
sentiments which animate all its labors; 
and a society which employs itself only in 
sowing the seed and bringing forth the 
fruit of every kind of virtue in my domin- 
ions may always be assured of my protec- 
tion. It is the glorious task of every good 
sovereign, and I will never cease to fulfil it. 
And s© I pray God to take you and your 
Lodge under his holy and deserved pro- 
tection. Potsdam, this 14th of February, 
1777. — Frederick." 

In the circular issued by the Supreme Coun- 
cil of Sovereign Inspectors from Charles- 
ton, South Carolina, on the 10th of October, 
1802, it is stated that " on the first of May, 
1786, the Grand Constitution of the thirty- 
third degree, called the Supreme Council 
of Sovereign Grand Inspectors General, was 
finally ratified by his Majesty the King of 
Prussia, who, as Grand Commander of the 
Order of Prince of the Royal Secret, pos- 
sessed the sovereign Masonic power over all 
the Craft. In the new Constitution, this 
high power was conferred on a Supreme 
Council of nine brethren in each nation, 
who possess all the Masonic prerogatives, 
in their own district, that his Majesty in- 
dividually possessed, and are sovereigns of 
Masonry." 

The " Livre d'Or " of the Supreme Coun- 
cil of France contains a similar statement, 
but with more minute details. It says that 
on the 1st of May, 1786, Frederick II., King 
of Prussia, caused the high degrees and 
Masonic Constitutions of the Ancient Rite 
to be revived. He added eight degrees to 
the twenty-five already recognized in Prus- 
sia, and founded a Supreme Council of 
thirty-three degrees, of which he himself 
constructed the regulations in eighteen 
articles. 

It must not be concealed that the truth 
of these last statements has been contro- 
verted ; not, however, by positive evidence, 
but simply on grounds of probability. Len- 
ning denies it, because he says that Fred- 
erick had, for the last fifteen years of his 
life, abandoned all direct and indirect ac- 
tivity in Masonry; and he adds, that he 
was said to be decidedly opposed to the 
high degrees because, in common with 
many of the respectable brethren and 
Lodges of Germany, he thought that he 



FREDERICK 



FREDERICK 



293 



saw in them the root of all the corruptions 
in Masonry, and the seed of the discord 
which existed between different Lodges and 
systems. But for this assertion of the King's 
antipathy to the high degrees, Lenning 
gives no other authority than indefinite re- 
port. 

Reghellini (t. 2, p. 263,) says that the 
opponents of the Ancient and Accepted 
Rite had denied that Frederick could have 
had anything to do with the establishment 
of the Constitutions of May, 1786, because 
the King, although the protector of the 
Order, had never been either its Chief or 
its Grand Master ; and because it was im- 
possible for him to have approved of any 
Masonic regulations, since he had not been 
able, in consequence of severe illness, 
to attend to the affairs of his kingdom for 
eleven months before his death, which took 
place in August, 1786. 

The idea that Frederick never had been 
Grand Master of the Prussian Lodges 
seems to be inferred from a passage in Mi- 
rabeau's Histoire de la Monarchie Prussienne, 
which is in the following words : "It is a 
great pity that Frederick II. never carried 
his zeal so far as to become the Grand 
Master of the German, or at least of the 
Prussian, Lodges. His power would have 
been greatly increased, and perhaps many 
of his military enterprises would have 
taken another turn, if he had never been 
embroiled with the superiors of this associ- 
ation." Mirabeau acknowledges himself 
to be indebted for this remark to Fischer's 
Geschicte Friedericks II. But I look in 
vain in Thory, or any other historians of 
Masonry, for an account of those embroil- 
ments of which Fischer, and Mirabeau after 
him, have spoken. 

That Frederick did not, in his latter days, 
take that active interest in Masonry which 
had distinguished the beginning of his 
reign, although he always continued to be 
partial to the Institution, is attempted to 
be accounted for by the author of a German 
work entitled Erwinia. I am not acquaint- 
ed with the book ; but an extract from it 
was published several years ago by that 
distinguished Masonic antiquary, Giles F. 
Yates, in the Boston Magazine. It seems, 
from the anecdote there related, that Gen. 
Wallgrave, an officer of distinction, and 
one of the members of a select Lodge in 
Berlin over which Frederick had presided 
for many years, had been guilty of treason- 
able practices, which became known to his 
Master. While the Lodge was in session, 
the King communicated the fact that one 
of the brethren, whose name he did not 
disclose, had violated the laws of the Order 
and of the State. He called upon him to 
make a full confession, in open Lodge, of 



his guilt, and to ask forgiveness, on which 
conditions, as a Mason, he consented to 
pardon and forget the offence. Wallgrave, 
however, did not avail himself of the fra- 
ternal offer ; when the monarch, expressing 
his regret at the conviction that no Mason- 
ic sentiment could prevail even among so 
small a number as composed < that Lodge, 
closed it, and laid down the gavel, which 
he never afterwards resumed, and Wall- 
grave was subsequently punished. The 
author adds, that from the moment Fred- 
erick had been thus forced to break the ties 
which bound him to a brother Mason he 
ceased to engage in the active work of a 
Lodge. But this did not induce him to 
dissolve his connection with the Order, 
which, to the day of his death, he never 
ceased to honor, and to extend to it his 
protection and patronage. 

The evidence of the connection of Fred- 
erick with the Institution in his latter days, 
and of his organization of the Ancient and 
Accepted Scottish Rite, are, it must be 
confessed, derived only from the assertions 
made in the Grand Constitutions of 1786, 
and from the statements of the earliest 
bodies that have received and recognized 
these- Constitutions. If the document is 
not authentic, and if those who made the 
statements here have been mistaken or been 
dishonest, then the proof of Frederick's in- 
terest and labors in Masonry must fall to 
the ground. Yet, on the other side, the 
oppugners of the theory that in May, 1786, 
the King signed the Constitutions, — which 
fact alone would be sufficient to establish 
his Masonic character, — have been able to 
bring forward in support of their denial 
little more than mere conjecture, and, in 
some instances, perversions of acknowledged 
history. Brother Albert Pike, in the edi- 
tion of the Grand Constitutions which he 
prepared for the use of the Supreme Coun- 
cil of the Southern Jurisdiction, and pub- 
lished in 1872, has most thoroughly inves- 
tigated this subject with the learning of 
a scholar and the acumen of a lawyer. 
While unable to advance any new facts, he 
has collected all the authorities, and has, 
by the most irrefragable arguments, shown 
that the conclusions of those who deny the 
authenticity of the Constitutions of 1786, 
and Frederick's connection with them, are 
illogical, and are sustained only by false 
statements and wild conjecture. Brother 
Pike very candidly says : 

" There is no doubt that Frederick came 
to the conclusion that the great pretensions 
of Masonry in the blue degrees were mere- 
ly imaginary and deceptive. He ridiculed 
the Order, and thought its ceremonies mere 
child's play ; and some of his sayings to 
that effect have been preserved. But i* 



294 



FREDERICK 



FREE 



does not at all follow that he might not at 
a later day have found it politic to put 
himself at the head of an Order that had 
become a power; and, adopting such of the 
degrees as were not objectionable, to reject 
all that were of dangerous tendency, that 
had fallen into the hands of the Jesuits, or 
been engrafted on the Order by the Illumi- 
nati." f 

It is evident that the question of what 
active part Frederick took in the affairs of 
Masonry is not yet settled. Those who 
claim him as having been, to within a short 
period before his death, an active patron 
of and worker in the Order, attempt to sus- 
tain their position by the production of 
certain documents. Those who deny that 
position assert that those documents have 
been forged. Yet it must be admitted that 
the proofs of forgery that have been offered 
are not such as in an ordinary criminal 
trial would satisfy a jury. 

Frederick William III. King 
of Prussia, and, although not a Freemason, 
a generous patron of the Order. On De- 
cember 29, 1797, he wrote to the Lodge 
Royal York of Friendship, at Berlin, these 
words : "I have never been initiated, as 
every one knows, but I am far from con- 
ceiving the slightest distrust of the inten- 
tions of the members of the Lodge. I be- 
lieve that its design is noble, and founded 
on the cultivation of virtue ; that its methods 
are legitimate, and that every political ten- 
dency is banished from its operations. 
Hence, I shall take pleasure in manifesting 
on all occasions my good-will and my affec- 
tion to the Lodge Royal York of Friend- 
ship, as well as to every other Lodge in my 
dominions." In a similar tone of kindness 
towards Masonry, he wrote three months 
afterwards to Fessler. And when he issued, 
October 20, 1798, an edict forbidding secret 
societies, he made a special exemption in 
favor of the Masonic Lodges. To the time 
of his death, he was always the avowed 
friend of the Order. 

Free. The word " free," in connection 
with " Mason," originally signified that the 
person so called was free of the company or 
gild of incorporated Masons. For those 
operative Masons who were not thus made 
free of the gild, were not permitted to work 
with those who were. A similar regulation 
still exists in many parts of Europe, al- 
though it is not known to this country. 
The term appears to have been first thus 
used in the tenth century, when the travel- 
ling Freemasons were incorporated by the 
Roman Pontiff. See Travelling Freemasons. 

In reference to the other sense of free as 
meaning not bound, not in captivity, it is a 
rule of Masonry that no one can be initiated 
who is at the time restrained of his liberty. 



The Grand Lodge of England extends 
this doctrine, that Masons should be free in 
all their thoughts and actions, so far, that 
it will not permit the initiation of a candi- 
date who is only temporarily in a place of 
confinement. In the year 1782, the Master 
of the Royal Military Lodge at Woolwich 
being confined, most probably for debt, in 
the King's Bench prison, at London, the 
Lodge, which was itinerant in its character 
and allowed to move from place to place 
with its regiment, adjourned, with its war- 
rant of Constitution, to the Master in prison, 
where several Masons were made. The 
Grand Lodge, being informed of the cir- 
cumstances, immediately summoned the 
Master and Wardens of the Lodge "to 
answer for their conduct in making Masons 
in the King's Bench prison," and, at the 
same time, adopted a resolution, affirming 
that " it is inconsistent with the principles 
of Freemasonry for any Freemason's Lodge 
to be held, for the purpose of making, pass- 
ing, or raising Masons, in any prison or 
place of confinement." 

Free and Accepted. The title of 
" Free and Accepted Masons " was first used 
by Dr. Anderson in the second edition of the 
Book of Constitutions, published in 1738, 
the title of which is " The History and 
Constitutions of the Most Ancient and Hon- 
orable Fraternity of Free and Accepted 
Masons." In the first edition of 1723, the 
title was " The Constitutions of the Free- 
masons." The newer title continued to be 
used by the Grand Lodge of England, in 
which it was followed by those of Scotland 
and Ireland ; and a majority of the Grand 
Lodges in this country have adopted the 
same style, and call themselves Grand 
Lodges of Free and Accepted Masons. 
See Accepted. The old lectures formerly 
used in England give the following account 
of the origin of the term : 

" The Masons who were selected to build 
the Temple of Solomon were declared Free, 
and were exempted, together with their de- 
scendants, from imposts, duties, and taxes. 
They had also the privilege to bear arms. 
At the destruction of the Temple by Nebu- 
chadnezzar, the posterity of these Masons 
were carried into captivity with the ancient 
Jews. But the good-will of Cyrus gave 
them permission to erect a second Temple, 
having set them at liberty for that purpose. 
It is from this epoch that we bear the name 
of Free and Accepted Masons." 

Free Born. In all the old Constitutions, 
free birth is required as a requisite to the re- 
ception of Apprentices. Thus the Lands- 
downe MS, says, " That the prentice be able 
of birth, that 'is, free born." So it is in the 
Edinburgh Kilwinning, the York, the An- 
tiquity, and in every other manuscript that 



FKEE 



FREEMASON 



295 



has been so far discovered. And hence, 
the modern Constitutions framed in 1721 
continue the regulation. After the aboli- 
tion of slavery in the West Indies by the 
British Parliament, the Grand Lodge of 
England changed the word " free born " into 
"free," but the ancient landmark never 
has been removed in this country. 

The non-admission of a slave seems to 
have been founded upon the best of rea- 
sons; because, as Freemasonry involves a 
solemn contract, no one can legally bind 
himself to its performance who is not a free 
agent and the master of his own actions. 
That the restriction is extended to those 
who were originally in a servile condition, 
but who may have since acquired their lib- 
erty,, seems to depend on the principle that 
birth in a servile condition is accompanied 
by a degradation of mind and abasement 
of spirit which no subsequent disenthral- 
ment can so completely efface as to render 
the party qualified to perform his duties, as 
a Mason, with that " freedom, fervency, and 
zeal " which are said to have distinguished 
our ancient brethren. "Children," says 
Oliver, "cannot inherit a free and noble 
spirit except they be born of a free woman." 

The same usage existed in the spurious 
Freemasonry or the mysteries of the ancient 
world. There, no slave, or man born in 
slavery, could be initiated; because the 
prerequisites imperatively demanded that 
the candidate should not only be a man of 
irreproachable manners, but also a freeborn 
denizen of the country in which the mys- 
teries were celebrated. 

Some Masonic writers have thought that 
in this regulation, in relation to free birth, 
some allusion is intended, both in the mys- 
teries and in Freemasonry, to the relative 
conditions and characters of Isaac and Ish- 
mael. The former — the accepted one, to 
whom the promise was given — was the son 
of a free woman, and the latter, who was 
cast forth to have " his hand against every 
man and every man's hand against him," 
was the child of a slave. Wherefore, we 
read that Sarah demanded of Abraham, 
"Cast out this bondwoman and her son; 
for the son of the bondwoman shall not be 
heir with my son." Dr. Oliver, in speaking 
of the grand festival with which Abraham 
celebrated the weaning of Isaac, says that 
he " had not paid the same compliment at 
the weaning of Ishmael, because he was the 
son of a bondwoman, and consequently 
could not be admitted to participate in the 
Freemasonry of his father, which could only 
be conferred on free men born of free wo- 
men." The ancient Greeks were of the 
same opinion; for they used the word 
SovTioTrpeTTEia, or "slave manners," to desig- 
nate any very great impropriety of manners. 



Freedom. This is defined to be a 
state of exemption from the control or 
power of another. The doctrine that Ma- 
sons should enjoy unrestrained liberty, and 
be free in all their thoughts and actions, 
is carried so far in Masonry, that the Grand 
Lodge of England will not permit the ini- 
tiation of a candidate who is only tempo- 
rarily deprived of his liberty, or even in a 
place of confinement. See Free. 

It is evident that the word freedom is 
used in Masonry in a symbolical or meta- 
physical sense differing from its ordinary 
signification. While, in the application of 
the words free born and freeman, we use 
them in their usual legal acceptation, we 
combine freedom with fervency and zeal 
as embodying a symbolic idea. Gadicke, 
under the word Freiheit, in his Freimaurer- 
Lexicon, thus defines the word : 

" A word that is often heard among us, 
but which is restricted to the same limita- 
tion as the freedom of social life. We have 
in our assemblies no freedom to act each 
one as he pleases. But we are, or should 
be, free from the dominion of passion, 
pride, prejudice, and all the other follies of 
human nature. We are free from the false 
delusion that we need not be obedient to 
the laws." Thus he makes it equivalent to 
integrity; a sense that I think it bears in 
the next article. 

Freedom, Fervency, and Zeal. 
The earliest lectures in the eighteenth cen- 
tury designated freedom, fervency, and zeal 
as the qualities which should distinguish 
the servitude of Apprentices, and the same 
symbolism is found in the ritual of the 
present day. The word freedom is not here 
to be taken in its modern sense of liberty, 
but rather in its primitive Anglo-Saxon 
meaning of frankness, generosity, a generous 
willingness to work or perform one's duty. 
So Chaucer uses it in the Prior's Tale, 
(v. 46:) 

" A knight there was, and that a worthy man, 
That fro the time that he first began 
To riden out, he loved chivalrie, 
Trouthe and Honour, Freedom and Chivalrie." 
See Fervency and Zeal. 

Freeman. The Grand Lodge of Eng- 
land, some years ago, erased from their list 
of the qualifications of candidates the word 
" free born," and substituted for it " free- 
man." Their rule now reads, "every can- 
didate must be a freeman." This has been 
generally considered an unauthorized vio- 
lation of a landmark. 

Freemason. One who has been ini- 
tiated into the mysteries of the fraternity 
of Freemasonry. Freemasons are so called 
to distinguish them from the Operative or 



296 



FREEMASON 



FREEMASONRY 



Stone-masons, who constituted an inferior 
class of workmen, and out of whom they 
sprang. See Stone-Masons and Travelling 
Freemasons. The meaning of the epithet 
free, as applied to Mason, is given under 
the word Free. In the old lectures of the 
last century a Freemason was described as 
being "a freeman, born of a freewoman, 
brother to a king, fellow to a prince, or 
companion to a beggar, if a Mason," and 
by this was meant to indicate the univer- 
sality of the brotherhood. 

The word " Freemason " was until re- 
pently divided into two words, sometimes 
witji and sometimes without a hyphen; 
and we find in all the old books and manu- 
scripts " Free Mason" or " Free - Mason." 
But this usage has been abandoned by all 
good writers, and "Freemason" is now 
always spelled as one word. The old Con- 
stitutions constantly used the word Mason. 
Freemason appears only in the Harleian 
MS., dated 1670. Yet the word was em- 
ployed at a very early period in the parish 
registers of England, and by some writers. 
Thus, in the register of the parish of Ast- 
bury we find these items : 

" 1685. Smallwood, Jos., fils Jos. Hen- 
shaw, Freemason, bapt. 3° die Nov. 

" 1697. Jos. fil Jos. Henshaw, Freema- 
son, buried 7 April." 

But the most singular passage is one 
found in Cawdray's Treasurie of Similies, 
published in 1609, and which he copied from 
Bishop Coverdale's translation of Werd- 
muller's A Spiritual and most Precious Perle, 
which was published in 1550. It is as fol- 
lows : "As the Free - Mason heweth the 
hard stones .... even so God the Heav- 
enly Free -Mason buildeth a Christian 
church." But, in fact, the word was used 
at a much earlier period, and occurs, Stein- 
brenner says, ( Orig. and Early Hist of Mas., 
p. 110,) for the first time in a statute passed 
in 1350, in the twenty-fifth year of Edward 
I., where the wages of a master Freemason 
are fixed at 4 pence, and of other masons 
at 3 pence. The original French text of 
the statute is "Mestre de franche-peer." 
"Here," says Steinbrenner, " the word Free- 
mason evidently signifies a free-stone ma- 
son — one who works in free-stone, (Fr. 
franche-peer, i. e., franche-pierre,) as distin- 
guished from the rough mason, who merely 
built walls of rough, unhewn stone." This 
latter sort of workmen was that class called 
by the Scotch Masons cowans, whom the 
Freemasons were forbidden to work with, 
whence we get the modern use of that 
word. Ten years after, in 1360, we have a 
statute of Edward III., in which it is or- 
dained that " every mason shall finish his 
work, be it of free-stone or of rough-stone," 
where the French text of the statute is 



" de franche-pere ou de grosse-pere." Thus 
it seems evident that the word free-mason 
was originally used in contradistinction 
to rough-mason. The old Constitutions 
sometimes call these latter masons rough- 
layers. 

Freemasonry, History of. It is 
the opprobrium of Freemasonry that its 
history has never yet been written in a 
spirit of critical truth ; that credulity, and 
not incredulity, has been the foundation on 
which all Masonic historical investigations 
have hitherto been built ; that imagination 
has too often " lent enchantment to the 
view ; " that the missing links of a chain 
of evidence have been frequently supplied 
by gratuitous invention ; and that state- 
ments of vast importance have been .care- 
lessly sustained by the testimony of docu- 
ments whose authenticity has not been 
proved. 

And this leads me to the important ques- 
tion : How is the history of Freemasonry 
to be written, so that the narrative shall 
win the respect of its enemies, and secure 
the assent and approbation of its friends ? 

In the first place, we must begin by a 
strict definition of the word Masonry. If 
we make it synonymous with Freemasonry, 
then must we confine ourselves closely to 
the events that are connected with the In- 
stitution in its present form and organ- 
ization. We may then say that Ma- 
sonry received a new organization and a 
restoration in the beginning of the eight- 
eenth century. We may trace this very 
Institution, with an older but not dissimilar 
form, in the Masonic guilds of Europe; in 
the corporations of Stone-masons of Ger- 
many ; in the travelling Freemasons of the 
Middle Ages, and connect it with the Col- 
leges of Architects of Rome. Such a his- 
tory will not want authentic memorials to 
substantiate its truth, and there will be no 
difficulty in conferring upon the Institution 
an enviable antiquity. 

But if we confound the term Masonry with 
Geometry, with Architecture, or with Moral 
Science, we shall beget in the mind, equally 
of the writer and the reader, such a confu- 
sion of ideas as can never lead to any prac- 
tical result. And yet this has been the pre- 
vailing error of all the great English writ- 
ers on Masonry in the last, and, with a few- 
exceptions, even in the present century. 
At one moment they speak of Masonry as 
a mystical institution which, in its then 
existing form, was familiar to their readers. 
Soon afterwards, perhaps on the same page, 
a long paragraph is found to refer, without 
any change of name, under the identical 
term Masonry, to the rise of Architecture, 
to the progress of Geometry, or perhaps to 
the condition of the moral virtues. 



FREEMASONRY 



FREEMASONS 



297 



Thus Preston, in his Illustrations of Ma- 
sonry, begins his section on the Origin of 
Masonry by stating that, " from the com- 
mencement of the world we may trace the 
foundation of Masonry." And he adds: 
" Ever since symmetry began and harmony 
displayed her charms, our Order has had a 
being." But, after we have read through 
the entire chapter, we find that it is not to 
Freemasonry, such as we know and recog- 
nize it, that the author has been referring, 
but to some great moral virtue, to the social 
feeling, to the love of man for man, which, 
as inherent in the human breast, must have 
existed from the very creation of the race, 
and necessarily have been the precursor of 
civilization and the arts. 

Oliver, who, notwithstanding the valua- 
ble services which he has rendered to Ma- 
sonry, was unfortunately too much given 
to abstract speculations, has "out-heroded 
Herod," and, in commenting on this pas- 
sage of Preston, proclaims " that our science 
existed before the creation of this globe, and 
was diffused amidst the numerous systems 
with which the grand empyreum of uni- 
versal space is furnished." But on further 
reading, we find that by Speculative Ma- 
sonry the writer means " a system of ethics 
founded on the belief of a God," and that 
in this grandiloquent sentence he does not 
refer to the Freemasonry of whose history 
he is professing to treat, but to the exist- 
ence of such a belief among the sentient 
intelligences who, as he supposes, inhabit 
the planets and stars of the solar system. 

Anderson is more modest in his claims, 
and traces Masonry only to Adam in the 
garden of Eden ; but soon we find that he, 
too, is treating of different things by the 
same name, and that the Masonry of the 
primal patriarch is not the Freemasonry of 
our day, but Geometry and Architecture. 

Now, all this is to write romance, not his- 
tory. Such statements may be said to be 
what the French call f aeons de parler — 
rhetorical flourishes, having much sound, 
and no meaning. But when the reader 
meets with them in books written by men 
of eminence, professedly intended to give 
the true history of the Order, he either aban- 
dons in disgust a study which has been 
treated with so much folly, or he is led to 
adopt theories which he cannot maintain, 
because they are absurd. In the former 
case Freemasonry perhaps loses a disciple ; 
in the latter, he is ensnared by a delusion. 

The true history of Freemasonry is much 
in its character like the history of a nation. 
It has its historic and its pre-historic era. 
In its historic era, the Institution can be 
regularly traced through various antece- 
dent associations, similar in design and 
organization, to a comparatively remote 
2N ' 



period. Its connection with these associa- 
tions can be rationally established by au- 
thentic documents, and by other evidence 
which no historian would reject. Thus 
dispassionately and philosophically treated, 
as though it were the history of an empire 
that was under investigation, — no claim 
being advanced that cannot be substanti- 
ated, no assertion made that cannot be 
proved, — Freemasonry — the word so used 
meaning, without evasion or reservation, 
precisely what everybody supposes it to 
mean — can be invested with an antiquity 
sufficient for the pride of the most exacting 
admirer of the Society 1 . 

And then, for the pre-historic era, — that 
which connects it with the mysteries of the 
Pagan world, and with the old priests of 
Eleusis, of Samothrace, or of Syria, — let 
us honestly say that we now no longer 
treat of Freemasonry under its present or- 
ganization, which we know did not exist 
in those days, but of a science peculiar, 
and peculiar only, to the Mysteries and to 
Freemasonry, — a science which we may 
call Masonic symbolism, and which con- 
stituted the very heart-blood of the ancient 
and the modern institutions, and gave to 
them, while presenting a dissimilarity of 
form, an identity of spirit. And then, in 
showing the connection and in tracing the 
germ of Freemasonry in those pre-historic 
days, although we shall be guided by no 
documents, and shall have no authentic 
spoken or written narratives on which to 
rely, we shall find fossil thoughts embalmed 
in those ancient intellects precisely like 
the living ones which crop out in modern 
Masonry, and which, like the fossil shells 
and fishes of the old physical formations 
of the earth, show, by their resemblance to 
living specimens, the graduated connection 
of the past with the present. 

No greater honor could accrue to any 
man than that of having been the founder 
of a new school of Masonic history, in 
which the fictions and loose statements of 
former writers would be rejected, and in 
which the rule would be adopted that has 
been laid down as a vital maxim of all in- 
ductive science, — in words that have been 
chosen as his motto by a recent powerful 
investigator of historical truth : 

" Not to exceed and not to fall short of 
facts — not to add and not to take away. 
To state the truth, the whole truth, and 
nothing but the truth." 

Freemasons of the Churcli. An 
architectural college was organized in Lon- 
don, in the year 1842, under the name of 
" Freemasons of the Church for the Recov- 
ery, Maintenance, and Furtherance of the 
True Principles and Practice of Architec- 
ture." The founders of the association 



298 



FREE-WILL 



FRENCH 



announced their objects to be " the redis- 
covery of the ancient principles of archi- 
tecture ; the sanction of good principles of 
building, and the condemnation of bad 
ones ; the exercise of scientific and expe- 
rienced judgment in the choice and use of 
the proper materials; the infusion, main- 
tenance, and advancement of science 
throughout architecture; and eventually, 
by developing the powers of the college 
upon a just and beneficial footing, to reform 
the whole practice of architecture, to raise 
it from its present vituperated condition, 
and to bring around it the same unques- 
tioned honor which is at present enjoyed 
by almost every other profession." One of 
their members has said that the title as- 
sumed was not intended to express any 
conformity with the general body of Free- 
masons, but rather as indicative of the pro- 
found views of the college, namely, the 
recovery, maintenance, and furtherance of 
the free principles and practice of archi- 
tecture ; and that, in addition, they made 
it an object of their exertions to preserve 
or effect the restoration of architectural 
remains of antiquity, threatened unnecessa- 
rily with demolition or endangered by de- 
cay. But it is evident, from the close 
connection of modern Freemasonry with 
the building gilds of the Middle Ages, that 
any investigation into the condition of 
Mediaeval architecture must throw light on 
Masonic history. 

Free- Will and Accord. There is 
one peculiar feature in the Masonic Insti- 
tution that must commend it to the respect 
of every generous mind. In other associa- 
tions it is considered meritorious in a mem- 
ber to exert his influence in obtaining 
applications for admission ; but it is wholly 
uncongenial with the spirit of our Order 
to persuade any one to become a Mason. 
Whosoever seeks a knowledge of our mys- 
tic rites, must first be prepared for the 
ordeal in his heart ; he must not only be 
endowed with the necessary moral qualifi- 
cations which would fit him for admission 
into our ranks, but he must come, too, un- 
influenced by friends and unbiassed by 
unworthy motives. This is a settled land- 
mark of the Order ; and, therefore, nothing 
can be more painful to a true Mason than 
to see this landmark violated by young and 
heedless brethren. For it cannot be denied 
that it is sometimes violated; and this 
habit of violation is one of those unhappy 
influences sometimes almost insensibly ex- 
erted upon Masonry by the existence of 
the many secret societies to which the 
present age has given birth, and which re- 
semble Masonry in nothing except in hav- 
ing some sort of a secret ceremony of 
initiation. These societies are introducing 



into some parts of our country such phrase- 
ology as a " card" for a " demit," or "wor- 
thy " for " worshipful," or u brothers " for 
" brethren." And there are some men who, 
coming among us imbued with the princi- 
ples and accustomed to the usages of these 
modern societies, in which the persevering 
solicitation of candidates is considered as a 
legitimate and even laudable practice, 
bring with them these preconceived no- 
tions, and consider it their duty to exert 
all their influence in persuading their 
friends to become members of the Craft. 
Men who thus misunderstand the true 
policy of our Institution should be in- 
structed by their older and more experi- 
enced brethren that it is wholly in opposi- 
tion to all our laws and principles to ask 
any man to become a Mason, or to exercise 
any kind of influence upon the minds of 
others, except that of a truly Masonic life 
and a practical exemplification of its tenets, 
by which they may be induced to ask ad- 
mission into our Lodges. We must not 
seek, — we are to be sought. 

And if this were not an ancient law, 
imbedded in the very cement that upkolds 
our system, policy alone would dictate an 
adherence to the voluntary usage. We 
need not now fear that our Institution will 
suffer from a deficiency of members. Our 
greater dread should be that, in its rapid 
extension, less care may be given to the 
selection of candidates than the interests 
and welfare of the Order demand. There 
can, therefore, be no excuse for the prac- 
tice of persuading candidates, and every 
hope of safety in avoiding such a practice. 
It should always be borne in mind that the 
candidate who comes to us not of his own 
" free-will and accord," but induced by the 
persuasions of his friends, — no matter how 
worthy he otherwise may be, — violates, by 
so coming, the requirements of our Institu- 
tion on the very threshold of its temple, 
and, in ninety-nine cases out of a hundred, 
fails to become imbued with that zealous 
attachment to the Order which is absolutely 
essential to the formation of a true Ma- 
sonic character. 

Freimaurer. German for Freemason. 
Mauer means " a wall," and mauern, " to 
build a wall." Hence, literally, freimaurer 
is a " builder of walls" who is free of his 
gild, from the fact that the building of 
walls was the first occupation of masons. 

Freiinaurerei. German for Free- 
masonry. 

French, Benjamin Brown. A 
distinguished Mason of the United States, 
who was born at Chester, in New Hamp- 
shire, September 4, 1800, and died at the 
city of Washington, where he had long re- 
sided, on August 12, 1870. He was initi- 



FRENCH 



FUND 



299 



ated into Masonry in 1825, and during his 
whole life took an active interest in the 
affairs of the Fraternity. He served for 
many years as General Grand Secretary of 
the General Grand Chapter, and Grand Re- 
corder of the Grand Encampment of the 
United States. In 1846, soon after his ar- 
rival in Washington, he was elected Grand 
Master of the Grand Lodge of the District, 
a position which he repeatedly occupied. 
In 1859 he was elected Grand Master of the 
Templars of the United States, a distin- 
guished position which he held for six 
years, having been re-elected in 1862. His 
administration, during a period of much 
excitement in the country, was marked by 
great firmness, mingled with a spirit of 
conciliation. He was also a prominent 
member of the Ancient and Accepted Scot- 
tish Rite, and at the time of his death was 
the Lieutenant Grand Commander of the 
Supreme Council for the Southern Juris- 
diction of the United States. 

Brother French was possessed of much 
intellectual ability, and contributed no 
small share of his studies to the literature 
of Masonry. His writings, which have not 
yet been collected, were numerous, and 
consisted of Masonic odes, many of them 
marked with the true poetic spirit, eloquent 
addresses on various public occasions, 
learned dissertations on Masonic law, and 
didactic essays, which were published at the 
time in various periodicals. His decisions 
on Templar law have always been esteemed 
of great value. 

French Rite. [Rite Frangais mi 
Moderne.) The French or Modern Rite is 
one of the three principal Rites of Freema- 
sonry. It consists of seven degrees, three 
symbolic and four higher, viz. : 1. Appren- 
tice; 2. Fellow-Craft; 3. Master; 4. Elect; 
5. Scotch Master ; 6. Knight of the East ; 
7. Rose Croix. This Rite is practised in 
France, in Brazil, and in Louisiana. It 
was founded, in 1786, by the Grand Orient 
of France, who, unwilling to destroy entire- 
ly the high degrees which were then prac- 
tised by the different Rites, and yet anxious 
to reduce them to a smaller number and to 
greater simplicity, extracted these degrees 
out of the Rite of Perfection, making some 
few slight modifications. Most of the au- 
thors who have treated of this Rite have 
given to its symbolism an entirely astro- 
nomical meaning. Among these writers, 
we may refer to Ragon, in his Cours Phi- 
losophique, as probably the most scientific. 

Ragon, in his Tuileur General, (p. 51,) 
says that the four degrees of the French 
Rite, which were elaborated to take the 
place of the thirty degrees of the Scottish 
Rite, have for their basis the four physical 
proofs to which the recipiendary submits in 



the first degree. And that the symbolism 
further represents the sun in his annual 
progress through the four seasons. Thus, 
the Elect degree represents the element of 
Earth and the season of Spring ; the Scot- 
tish Master represents Air and the Summer ; 
the Knight of the East represents Water 
and Autumn ; and the Rose Croix repre- 
sents Fire; but he does claim that it is con- 
secrated to Winter, although that would be 
the natural conclusion. 

The original Rose Croix was an eminent- 
ly Christian degree, which, being found in- 
convenient, was in 1860 substituted by the 
Philosophic Rose Croix, which now forms 
the summit of the French Rite. 

Friendly Societies. Societies first 
established towards the end of the last cen- 
tury, in England, for the relief of mechanics, 
laborers, and other persons who derived their 
support from their daily toil. By the week- 
ly payment of a stipulated sum, the mem- 
bers secured support and assistance from 
the society when sick, and payment of the 
expenses of burial when they died. These 
societies gave origin to the Odd Fellows 
and other similar associations, but they 
have no relation whatever to Freemasonry. 

Friend of St. John. The sixth de- 
gree of the system practised by the Grand 
Lodge of Sweden. It is comprehended in 
the degree of Knight of the East and West. 

Friend of Truth. The fifth degree 
of the Rite of African Architects. 

Friendship. Leslie, in 1741, de- 
livered the first descant on Friendship as 
peculiarly a Masonic virtue. He was fol- 
lowed by Hutchinson, Preston, and other 
writers, and now in the modern lectures it 
is adopted as one of the precious jewels of 
a Master Mason. Of universal friendship, 
blue is said to be the symbolic color. " In 
regular gradation," says Munkhouse, [Disc, 
i. 17,) "and by an easy descent, brotherly 
love extends itself to lesser distinct societies 
or to particular individuals, and thus be- 
comes friendship either of convenience or 
of personal affection." Cicero says, " Ami- 
citia nisi inter bonos non potest," Friend- 
ship can exist only among the good. 

Fund of BeneTolence. A fund 
established many years ago by the Grand 
Lodge of England, principally through the 
exertions of Dr. Crucefix. The regulations 
for its management are as follows. Its dis- 
tribution and application is directed by the 
Constitution to be monthly, for which pur- 
pose a committee or Lodge of Benevolence 
is holden on the last Wednesday of every 
month. This Lodge consists of all the 
present and past Grand officers, all actual 
Masters of Lodges, and twelve Past Masters. 
The brother presiding is bound strictly to 
enforce all the regulations of the Craft re- 



300 



FUND 



G 



specting the distribution of the fund, and 
must be satisfied, before any petition is read, 
that all the required formalities have been 
complied with. To every petition must be 
added a recommendation, signed in open 
Lodge by the Master, Wardens, and a ma- 
jority of the members then present, to 
which the petitioner does or did belong, or 
from some other contributing Lodge, certi- 
fying that they have known him to have 
been in reputable, or at least tolerable, cir- 
cumstances, and that he has been not less 
than two years a subscribing member to a 
regular Lodge. 

Funds of the Lodge. The funds of 
the Lodge are placed in the keeping of the 
Treasurer, to whom all moneys received by 
the Secretary must be immediately paid. 
Hence each of these officers is a check on 
the other. And hence, too, the "Thirty- 
nine Regulations" of 1721 say that the 
Treasurer should be "a brother of good 
worldly substance," lest impecuniosity 
should tempt him to make use of the Lodge 
funds. 

Funeral Rites. See Burial. 

Furlac. A word in the high degrees, 
whose etymology is uncertain, but probably 
Arabic. It is said to signify the angel of 
the earth. 

Furniture of a Lodge. The Bible, 
square, and compasses are technically said 
to constitute the furniture of a Lodge. 
They are respectfully dedicated to God, the 
Master of the Lodge, and the Craft. Our 
English brethren differ from us in their ex- 
planation of the furniture. Oliver gives 
their illustration, from the English lectures, 
as follows : 

" The Bible is said to derive from God 
to man in general, because the Almighty 
has been pleased to reveal more of his 



divine will by that holy book than by any 
other means. The compasses, being the 
chief implement used in the construction 
of all architectural plans and designs, are 
assigned to the Grand Master in particular 
as emblems of his dignity, he being the 
chief head and ruler of the Craft. The 
square is given to the whole Masonic body, 
because we are all obligated within it, and 
are consequently bound to act thereon." 
But the lecture of the early part of the last 
century made the furniture consist of the 
Mosaic Pavement, Blazing Star, and the In- 
dented Tarsel, while the Bible, square, and 
compass were considered as additional 
furniture. 

Fustier. An officer of the Grand 
Orient of France in the beginning of this 
century. In 1810, he published, and pre- 
sented to the Grand Orient, a Geographical 
Chart of the Lodges in France and its Depen- 
dencies. He was the author of several 
memoirs, dissertations, etc., on Masonic 
subjects, and of a manuscript entitled No- 
menclature Alphabetique des Grades. Oliver 
{Landmarks, ii. 95,) says that he promul- 
gated a new system of sixty-four degrees. 
I think he has mistaken Fustier's catalogue 
of degrees invented by others for a system 
established by himself. I can find no rec- 
ord elsewhere of such a system. Lenning 
says (Encyc. der Freimaurerei) that Fustier 
was a dealer in Masonic decorations and in 
the transcript of rituals, of which he had 
made a collection of more than four hun- 
dred, which he sold at established prices. 

Future Life. Lorenzo de Medici 
said that all those are dead, even for the 
present life, who do not believe in a future 
state. The belief in that future life, it is 
the object of Freemasonry, as it was of the 
ancient initiations, to teach. 



G. 



G. As in all Roman Catholic and in 
many Protestant churches the cross, en- 
graved or sculptured in some prominent 
position, will be found as the expressive 
symbol of Christianity, so in every Masonic 
Lodge a letter G- may be seen in the east, 
either painted on the wall or sculptured in 
wood or metal, and suspended over the 
Master's chair. This is, in fact, if not the 
most prominent, certainly the most familiar, 
of all the symbols of Freemasonry. It is 
the one to which the poet Burns alluded in 



those well-known and often-quoted lines, 
in which he speaks of 

" that hieroglyphic bright, 

Which none but Craftsmeu ever saw ; " 

that is to say, ever saw understanding^ — 
ever saw, knowing at the same time what it 
meant. 

There is an uncertainty as to the exact 
time when this symbol was first introduced 
into Speculative Masonry. It was not de- 
rived, in its present form, from the opera- 



G 



G 



301 



tive Masons of the Middle Ages, who be- 
stowed upon Freemasonry so much of its 
symbolism, for it is not found among the 
architectural decorations of the old cathe- 
drals. Dr. Oliver says it was " in the old 
lectures ; " but this is an uncertain expres- 
sion. From Prichard's Masonry Dissected, 
which was published in 1730, it would seem 
that the symbol was not in use at that date. 
But it may have been omitted. If Tubal 
Cain, which was published in 1768, is, as 
it purported to be, identical with Prichard's 
work, the question is settled ; for it contains 
the lecture on the letter G, to which refer- 
ence will directly be made. 

It is, however, certain that the symbol 
was well known and recognized in 1766, and 
some few years before. The book entitled 
Solomon in all his Glory, the first edition 
of which appeared in that year, and is said, 
on the title-page, to be a translation of a 
French original, contains the reference to 
and the explanation of the symbol. The 
work contains abundant internal evidence 
that it is a translation, and hence the sym- 
bol may, like some others of the system 
subsequent to 1717, have been first intro- 
duced on the Continent, and then returned 
in the translation, all of which would indi- 
cate a date some years anterior to 1776 for 
the time of its adoption. 

In the ritual contained in Tubal Cain, 
(p. 18,) or, if that be only a reprint, in Ma- 
sonry Dissected, that is to say, in 1768 or 
in 1730, there is a test which is called " The 
Eepeating the Letter G," and which Dr. 
Oliver gives in his Landmarks (i. 454) as a 
part of the " old lectures." It is doggerel 
verse, and in the form of a catechism be- 
tween an examiner and a respondent, a 
form greatly affected in these old lectures, 
and is as follows : 

" Resp. — In the Midst of Solomon's Temple 
there stands a G, 
A letter for all to read and see ; 
But few there be that understand 
What means the letter G. 

" Ex. — My friend, if you pretend to be 
Of this Fraternity, 
You can forthwith and rightly tell 
What means that letter G. 

" Resp. — By sciences are brought about, 
Bodies of various kinds, 
Which do appear to perfect sight ; 
But none but males shall know my 
mind. 



"Ex. 
Resp. 



The Right shall. 
• If Worshipful. 



Ex. — Both Right and Worshipful I am : 
To hail you I have command, 
That you forthwith let me know, 
As I you may understand. 



" Resp. — By letters four and science five, 
This G aright doth stand, 
In a due art and proportion ; 
You have your answer, Friend." 

And now as to the signification of the 
symbol. We may say, in the first place, 
that the explanation is by no means, and 
never has been, esoteric. As the symbol it- 
self has always been exposed to public view, 
forming, as it does, a prominent part of the 
furniture of a Lodge, to be seen by every 
one, so our Masonic authors, from the 
earliest times, have not hesitated to write, 
openly and in the plainest language, 'of its 
signification. The fact is, that the secret 
instruction in reference to this symbol re- 
lates not to the knowledge of the symbol 
itself, but to the mode in which, and the 
object for which, that knowledge has been 
obtained. 

Hutchinson, who wrote as early as 1776, 
says, in his Spirit of Masonry, (Lect. viii.,) 
" It is now incumbent on me to demonstrate 
to you the great signification of the letter 
G, wherewith Lodges and the medals of 
Masons are ornamented. 

"To apply it to the name of God only is 
depriving it of part of its Masonic import ; 
although I have already shown that the 
symbols used in Lodges are expressive of 
the Divinity's being the great object of Ma- 
sonry as Architect of the world. 

"This significant letter denotes Geome- 
try, which, to artificers, is the science by 
which all their labors are calculated and 
formed ; and to Masons contains the deter- 
mination, definition, and proof of the order, 
beauty, and wonderful wisdom of the power 
of God in His creation." 

Again, Dr. Frederick Dalcho, a distin- 
guished Mason of South Carolina, in one 
of his Orations, delivered and published in 
1801, uses the following language: 

" The letter G, which ornaments the Mas- 
ter's Lodge, is not only expressive of the 
name of the Grand Architect of the uni- 
verse, but also denotes the science of Geom- 
etry, so necessary to artists. But the adop- 
tion of it by Masons implies no more than 
their respect for those inventions which 
demonstrate to the world the power, the 
wisdom, and beneficence of the Almighty 
Builder in the works of the creation." 

Lastly, Dr. Oliver has said, in his Golden 
Remains of the Early Masonic Writers, that 
"the term G. A. O. T. U. is used among 
Masons for this great and glorious Being, 
designated by the letter G, that it may be 
applied by every brother to the object of 
his adoration." 

More quotations are unnecessary to show 
that from the earliest times, since the adop- 
tion of the letter as a symbol, its explana- 



302 



G 



GABAON 



tion has not been deemed an esoteric or se- 
cret part of the ritual. No Masonic writer 
has hesitated openly to give an explanation 
of its meaning. The mode in which, and 
the purpose for which, that explanation 
was obtained are the only hidden things 
about the symbol. 

It is to be regretted that the letter G, as 
a symbol, was ever admitted into the Ma- 
sonic system. The use of it, as an initial, 
would necessarily confine it to the English 
language and to modern times. It wants, 
therefore, as a symbol, the necessary char- 
acteristics of both universality and anti- 
quity. The Greek letter gamma is said to 
have been venerated by the Pythagoreans 
because it was the initial of yeu/ierpia, or 
Geometry. But this veneration could not 
have been shared by other nations whose 
alphabet had no gamma, and where the 
word for geometry was entirely different. 

There can be no doubt that the letter G 
is a very modern symbol, not belonging to 
any old system anterior to the origin of the 
English language. It is, in fact, a corrup- 
tion of the old Hebrew Kabbalistic symbol, 
the letter yod, *, by which the sacred name 
of God — in fact, the most sacred name, the 
Tetragrammaton — is expressed. This let- 
ter, yod, is the initial letter of the word 
nirP> or Jehovah, and is constantly to be 
met with among Hebrew writers, as the 
abbreviation or symbol of that most holy 
name, which, indeed, was never written at 
length. Now, as G is in like manner the 
initial of God, the English equivalent of 
the Hebrew Jehovah, the letter has been 
adopted as a symbol intended to supply to 
modern Lodges the place of the Hebrew 
symbol. First adopted by the English 
ritual makers, it has, without remark, been 
transferred to the Masonry of the Conti- 
nent, and it is to be found as a symbol in 
all the systems of Germany, France, Spain, 
Italy, Portugal, and every other country 
where Masonry has been introduced; al- 
though in Germany only can it serve, as it 
does in England, for an intelligent symbol. 

The letter G, then, has in Masonry the 
same force and signification that the letter 
yod had among the Kabbalists. It is only a 
symbol of the Hebrew letter, and, as that 
is a symbol of God, the letter G is only a 
symbol of a symbol. As for its reference 
to geometry, Kloss, the German Masonic 
historian, says that the old Operative Ma- 
sons referred the entire science of geometry 
to the art of building, which gave to the 
modern English Masons occasion to em- 
brace the whole system of Freemasonry 
under the head of Geometry, and hence 
the symbol of that science, as well as of 
God, was adopted for the purpose of giving 
elevation to the Fellow Craft's degree. 



Indeed, the symbol, made sacred by its 
reference to the Grand Geometrician of the 
universe, was well worthy to be applied to 
that science which has, from the remotest 
times, been deemed synonymous with Ma- 
sonry. 

Gabaon. A significant word in the 
high degrees. Oliver says, {Landm., i. 335,) 
"in philosophical Masonry, heaven, or, 
more correctly speaking, the third heaven, is 
denominated Mount Gabaon, which is 
feigned to be accessible only by the seven 
degrees that compass the winding staircase. 
These are the degrees terminating in the 
Royal Arch." Gabaon is defined to signify 
" a high place." It is the Septuagint and 
Vulgate form of JIP3J, Gibeon, which was 
the city in which the tabernacle was sta- 
tioned during the reigns of David and Sol- 
omon. The word means a city built on a hill, 
and is referred to in 2 Chron. i. 3. "So 
Solomon, and all the congregation with him, 
went to the high place that was at Gibeon ; 
for there was the tabernacle of the congre- 
gation of God." 

In a ritual of the middle of the last cen- 
tury, it is said that Gabanon is the name 
of a Master Mason. This word is a striking 
evidence of the changes which Hebrew 
words have undergone in their transmission 
to Masonic rituals, and of the almost im- 
possibility of tracing them to their proper 
root. It would seem difficult to find a con- 
nection between Gabanon and any known 
Hebrew word. But if we refer to Guille- 
main's Ritual of Adonhiramite Masonry, we 
will find the following passage: 

" Q. How is a Master called? 

" A. Gabaoc, which is the name of the 
place where the Israelites deposited the 
ark in the time of trouble. 

" Q. What does this signify? 

" A. That the heart of a Mason ought to 
be pure enough to be a temple suitable for 
God." 

There is abundant internal evidence that 
these two rituals came from a common 
source, and that Gabaoc is a French distor- 
tion \ as Gabanon is an English one, of some 
unknown word — connected, however, with 
the Ark of the Covenant as the place where 
that article was deposited. 

Now, we learn from the Jewish records 
that the Philistines, who had captured the 
ark, deposited it " in the house of Abinadab 
that was in Gibeah ; " and that David, sub- 
sequently recapturing it, carried it to Jeru- 
salem, but left the tabernacle at Gibeon. 
The ritualist did not remember that the 
tabernacle at Gibeon was without the ark, 
but supposed that it was still in that sacred 
shrine. Hence, Gabaoc or Gabanon must 
have been corrupted from either Gibeah or 
Gibeon, because the ark was considered to 



GABAONNE 



GAVEL 



303 



be at some time in both places. But Gib- 
eon had already been corrupted by the 
Septuagint and the Vulgate versions into 
Gabaon ; and this undoubtedly is the word 
from which Gabanon is derived, through 
either the Septuagint or the Vulgate, or 
perhaps from Josephus, who calls it Gabao. 

Gabaonne. In French Masonic lan- 
guage, the widow of a Master Mason. De- 
rived from Gabaon. 

Gabor. Heb., HDX strong. A signifi- 
cant word in the high degrees. 

Gabriel. Heb., Sxn^J, a man of God. 
The name of one of the archangels, referred 
to in some of the high degrees. 

Gaedioke, Johann Christian. 
A bookseller of Berlin, born on the 14th 
of December, 1763, and initiated into Ma- 
sonry in 1804. He took much interest in 
the Order, and was the author of several 
works, the most valuable and best known 
of which is the Freimaurer- Lexicon, or 
Freemason's Lexicon, published in 1818 ; 
which, although far inferior to that of Len- 
ning, which appeared four years afterwards, 
is, as a pioneer work, very creditable to its 
author. The Lexicon was translated into 
English and published in the London Free- 
mason's Magazine. 

Galahad. Also spelled Galaad. Most 
probably a corruption of Gilead. Said in 
the old rituals to have been the keeper of 
the Seals in the Scottish degree of Knights 
of the Ninth, Arch or Sacred Vault of 
James VI. 

G.\ A. - . 0.\ T.\ U.\ An abbrevia- 
tion of Grand Architect of the Universe, which 
see. 

Garinus. Said in the old ritual of 
the degree of Knights of the East and West 
to have been the Patriarch of Jerusalem, 
between whose hands the first Knights of 
that Order took, in 1182, their vows. It is 
a corruption, by the French ritualists, of 
Garimond or Garimund, Patriarch of Je- 
rusalem, before whom the Hospitallers took 
their three vows of obedience, chastity, and 
poverty. 

Gassicourt, Cadet de. An apothe- 
cary of Paris, who, in the year 1796, pub- 
lished a work entitled Le Tombeau de 
Jacques Molai, ou histoire secrete et abregee 
des inities anciens et modernes. In this book, 
which embraced all the errors of Barruel 
and Robison, he made the same charges of 
atheism and conspiracy against the Frater- 
nity, and loaded the Chevalier Ramsay, the 
inventor of some of the high degrees, with 
the most vehement indignation as a libertine 
and traitor. ButDe Gassicourt subsequently 
acknowledged his folly in writing against 
a society of which he really knew nothing. 
In fact, in 1805, he solicited admission into 
the Order, and was initiated in the Lodge 
"1'Abeille," at Paris, where, in the various 



offices of Orator and Master, which he filled, 
he taught and recommended that Institu- 
tion which he had once abused ; and even 
on a public occasion pronounced the eulogy 
of that Ramsay whom he had formerly 
anathematized. 

Gaston, John. Grand Duke of Tus- 
cany; in 1737 he inaugurated a persecu- 
tion against the Freemasons in his domin- 
ions. See Tuscany. 

Gates of the Temple. In the sys- 
tem of Freemasonry, the Temple of Solo- 
mon is represented as having a gate on the 
east, west, and south sides, but none on the 
north. In reference to the historical Tem- 
ple of Jerusalem, such a representation is 
wholly incorrect. In the walls of the build- 
ing itself there were no places of entrance 
except the door of the porch, which gave 
admission to the house. But in the sur- 
rounding courts there were gates at every 
point of the compass. The Masonic idea 
of the Temple is, however, entirely symbolic. 
The Temple is to the Speculative Mason only 
a symbol not an historical building, and 
the gates are imaginary and symbolic also. 
They are, in the first place, symbols of the 
progress of the sun in his daily course, 
rising in the east, culminating to the me- 
ridian in the south, and setting in the west. 
They are also, in the allegory of life, which 
it is the object of the third degree to illus- 
trate, symbols of the three stages of youth, 
manhood, and old age, or, more properly of 
birth, life, and death. 

Gauge. See Twenty-four-inch Gauge. 

Gauntlets. Gloves formerly made of 
steel and worn by knights as a protection 
to their hands in battle. They have been 
adopted in the United States, as a part of 
the costume of a Knight Templar, under a 
regulation of the Grand Encampment, 
which directs them to be "of buff leather, 
the flap to extend four inches upwards from 
the wrist, and to have the appropriate cross 
embroidered in gold, on the proper colored 
velvet, two inches in length." 

Gavel. The common gavel is one of 
the working tools of an Entered Apprentice. 
It is made use of by the Operative Mason 
to break off the corners of the rough ashlar, 
and thus fit it the better for the builder's use, 
and is therefore adopted as a symbol in 
Speculative Masonry, to admonish us of 
the duty of divesting our minds and con- 
sciences of all the vices and impurities of 
life, thereby fitting our bodies as living 
stones for that spiritual building not made 
with hands, eternal in the heavens. 

It borrows its name from its shape, being 
that of the gable or gavel end of a house ; 
and this word again comes from the Ger- 
man gipfel, a summit, top, or peak, — the 
idea of a pointed extremity being common 
to all. 



304 



GEBAL 



GENERAL 




The true form of the gavel is that of the 
stone-mason's 
hammer. It is 
to be made with 
a cutting edge, 
as in the annex- 
ed engraving, 
that it may be 
used " to break 
off the corners of rough stones," an opera- 
tion which could never be effected by the 
common hammer or mallet. The gavel 
thus shaped will give, when looked at in 
front, the exact representation of the gavel 
or gable end of a house, whence, as I have 
already said, the name is derived. 

The gavel of the Master is also called a 
" Hiram," because, like that architect, it 
governs the Craft and keeps order in the 
Lodge, as he did in the Temple. 

Gebal. A city of Phoenicia, on the 
Mediterranean, and under Mount Lebanon. 
It was the Byblos of the Greeks, where the 
worship of Adonis, the Syrian Thammuz, 
was celebrated. The inhabitants, who were 
Giblites or, in Masonic language, Giblemites, 
are said to have been distinguished for the 
art of stone-carving, and are called in the 
first Book of Kings " stone-squarers." See 
Gib Urn, 

Gedaliah. The second oflicer in a 
Council of Super-Excellent Masters repre- 
sents Gedaliah the son of Pashur. An 
historical error has crept into the ritual of 
this degree in reference to the Gedaliah 
who is represented in it. I have sought 
to elucidate the question in my work 
on Cryptic Masonry in the following 
manner : 

There are five persons of the name of 
Gedaliah who are mentioned in Scripture, 
but only two of them were contemporary 
with the destruction of the Temple. 

Gedaliah the son of Pashur is mentioned 
by the prophet Jeremiah (xxxviii. 1) as a 
prince of the court of Zedekiah. He was 
present at its destruction, and is known to 
have been one of the advisers of the king. It 
was through his counsels, and those of his 
colleagues, that Zedekiah was persuaded to 
deliver up the prophet Jeremiah to death, 
from which he was rescued only by the in- 
tercession of a eunuch of the palace. 

The other Gedaliah was the son of Ahi- 
kam. He seems to have been greatly in 
favor with Nebuchadnezzar, for after the 
destruction of Jerusalem, and the deporta- 
tion of Zedekiah, he was appointed by the 
Chaldean monarch as his satrap or govern- 
or over Judea. He took up his residence 
at Mizpah, where he was shortly afterwards 
murdered by Ishmael, one of the descend- 
ants of the house of David. 
The question now arises, which of these 



two is the one referred to in the ceremonies 
of a Council of Super-Excellent Masters? 
I think there can be no doubt that the 
founders of the degree intended the second 
officer of the Council to represent the former, 
and not the latter Gedaliah — the son of 
Pashur, and not Gedaliah the son of Ahi- 
kam; the prince of Judah, and not the 
governor of Judea. 

We are forced to this conclusion by vari- 
ous reasons. The Gedaliah represented in 
the degree must have been a resident of 
Jerusalem during the siege, and at the very 
time of the assault, which immediately 
preceded the destruction of the Temple and 
the city. Now, we know that Gedaliah the 
son of Pashur was with Hezekiah as one 
of his advisers. On the other hand, it is 
most unlikely that Gedaliah the son of 
Ahikam could have been a resident of 
Jerusalem, for it is not at all probable that 
Nebuchadnezzar would have selected such 
an one for the important and confidential 
office of a satrap or governor. We should 
rather suppose that Gedaliah the son of 
Ahikam had been carried away to Babylon 
after one of the former sieges ; that he had 
there, like Daniel, gained by his good con- 
duct the esteem and respect of the Chal- 
dean monarch ; that he had come back to 
Judea with the army; and that, on the 
taking of the city, he, had been appointed 
governor by Nebuchadnezzar. Such being 
the facte, it is evident that he could not 
have been in the council of King Zedekiah, 
advising and directing his attempted escape. 

The modern revivers of the degree of 
Super-Excellent Master have, therefore, 
been wrong in supposing that Gedaliah the 
son of Ahikam, and afterwards governor of 
Judea, was the person represented by the 
second officer of the Council. He was Ge- 
daliah the son of Pashur, a wicked man, 
one of Zedekiah's princes, and was most 
probably put to death by Nebuchadnezzar, 
with the other princes and nobles whom he 
captured in the plains of Jericho. 

Gemara. See Talmud. 

General Assembly. See Assembly. 

General Grand Chapter. Until 
the year 1797, the Boyal Arch degree and 
the degrees subsidiary to it were conferred 
in this country, either in irresponsible bodies 
calling themselves Chapters, but obedient 
to no superior authority, or in Lodges work- 
ing under a Grand Lodge Warrant. On 
the 24th of October, 1797, a convention of 
committees from three Chapters, namely, 
St. Andrew's Chapter of Boston, Temple 
Chapter of Albany, and Newburyport 
Chapter, was held at Boston, which re- 
commended to the several Chapters with- 
in the States of New Hampshire, Massa- 
chusetts, Rhode Island, Connecticut, Ver- 



GENERAL 



GENERAL 



305 



mont, and New York, to hold a convention 
at Hartford on the fourth Wednesday of 
January ensuing, to form a Grand Chapter 
for the said States. 

Accordingly, on the 24th of January, 
1798, delegates from St. Andrew's Chapter 
of Boston, Mass. ; King Cyrus Chapter of 
Newburyport, Mass. ; Providence Chapter 
of Providence, R. I. ; Solomon Chapter of 
Derby, Conn. ; Franklin Chapter of Nor- 
wich, Conn.; Franklin Chapter of New 
Haven, Conn.; and Hudson Chapter of 
Hudson, N. Y. ; to which were the next 
day added Temple Chapter of Albany, N. 
Y., and Horeb Chapter of Whitestown, 
N. Y., assembled at Hartford in Conven- 
tion, and, having adopted a Constitution, or- 
ganized a governing body which they styled, 
"The Grand Royal Arch Chapter of the 
Northern States of America." This body 
assumed in its Constitution jurisdiction over 
only the States of New England and New 
York, and provided that Deputy Grand 
Chapters, subject to its obedience, should 
be organized in those States. Ephraim 
Kirby, of Litchfield, Conn., was elected 
Grand High Priest ; and it was ordered that 
the first meeting of the Grand Chapter 
should be held at Middletown, Conn., on 
the third Wednesday of September next 
ensuing. 

On that day the Grand Chapter met, but 
the Grand Secretary and Grand Chaplain 
were the only Grand officers present. The 
Grand King was represented by a proxy. 
The Grand Chapter, however, proceeded to 
an election of Grand officers, and the old 
officers were elected. The body then ad- 
journed to meet in January, 1799, at Provi- 
dence, R. I. 

On the 9th of January, 1799, the Grand 
Chapter met at Providence, the Deputy 
Grand Chapters of Massachusetts, Rhode 
Island, and New York being represented. 
At this meeting, the Constitution was 
very considerably modified, and the Grand 
Chapter assumed the title of " The General 
Grand Chapter of Royal Arch Masons for the 
six Northern States enumerated in the pre- 
amble." The meetings were directed to be 
held septennially ; and the Deputy Grand 
Chapters were in future to be called "State 
Grand Chapters." No attempt was, how- 
ever, made in words to extend the jurisdic- 
tion of the General Grand Chapter beyond 
the States already named. 

On the 9th of January, 1806, a meeting 
of the General Grand Royal Arch Chapter 
was held at Middletown, representatives 
being present from the States of Rhode 
Island, Connecticut, Vermont, and New 
York. The Constitution was again revised. 
The title was for the first time assumed of 
"The General Grand Chapter of Royal 
20 



Arch Masons for the United States of 
America," and jurisdiction was extended 
over the whole country. This year may, 
therefore, be considered as the true date of 
the establishment of the General Grand 
Chapter. 

In 1826, the septennial meetings were 
abolished, and the General Grand Chapter 
has ever since met triennially. 

The General Grand Chapter consists of 
the present and past Grand High Priests, 
Deputy Grand High Priests, Grand Kings 
and Scribes of the State Grand Chapters, 
and the Past General Grand officers. 

The officers are a General Grand High 
Priest, Deputy General Grand High Priest, 
General Grand King, General Grand Scribe, 
General Grand Treasurer, General Grand 
Secretary, General Grand Chaplain, Gen- 
eral Grand Captain of the Host, and Gen- 
eral Grand Royal Arch Captain. 

It originally possessed large prerogatives, 
extending even to the suspension of Grand 
Chapters; but by its present Constitution 
it has " no power of discipline, admonition, 
censure, or instruction over the Grand 
Chapters, nor any legislative powers what- 
ever not specially granted " by its Consti- 
tution. It may, indeed, be considered as 
scarcely more than a great Masonic Con- 
gress meeting triennially for consultation. 
But even with these restricted powers, it is 
capable of doing much good. 

General Grand High Priest. 
The presiding officer of the General Grand 
Chapter of the United States of America. 
He is elected every third year by the Gen- 
eral Grand Chapter. The title was first 
assumed in 1799, although the General 
Grand Chapter did not at that time extend 
its jurisdiction beyond six of the Northern 
States. 

General Grand Lodge. Ever 
since the Grand Lodges of this country 
began, at the commencement of the Revo- 
lutionary war, to abandon their dependence 
on the Grand Lodges of England and Scot- 
land, — that is to say, as soon as they 
emerged from the subordinate position of 
Provincial Grand Lodges, and were com- 
pelled to assume a sovereign and indepen- 
dent character, — attempts have, from time 
to time, been made by members of the 
Craft to destroy this sovereignty of the 
State Grand Lodges, and to institute in its 
place a superintending power, to be consti- 
tuted either as a Grand Master of North 
America or as a General Grand Lodge of the 
United States. Led, perhaps, by the analogy 
of the united Colonies under one federal 
head, or, in the very commencement of the 
Revolutionary struggle, controlled by long 
habits of dependence on the mother Grand 
Lodges of Europe, the contest had nc> 



306 



GENERAL 



GENERAL 



sooner begun, and a disseverance of politi- 
cal relations between England and America 
taken place, than the attempt was made to 
institute the office of Grand Master of the 
United States, the object being — of which 
there can hardly be a doubt — to invest 
Washington with the distinguished dignity. 

The effort emanated, it appears, with the 
military Lodges in the army. For a full 
account of it we are indebted to the indus- 
trious researches of Bro. E. G. Storer, who 
published the entire Minutes of the "Amer- 
ican Union Lodge," attached to the Con- 
necticut line, in his work on The Early 
Records of Freemasonry in the State of Con- 
necticut. 

On the 27th of December, 1779, the 
Lodge met to celebrate the day at Morris- 
town, in New*Jersey, which, it will be re- 
membered, was then the winter-quarters of 
the army. At that communication — at 
which, it may be remarked, by the way, 
" Bro. Washington " is recorded among the 
visitors — a petition was read, represent- 
ing the present state of Freemasonry to 
the several Deputy Grand Masters in the 
United States of America, desiring them to 
adopt some measures for appointing a Grand 
Master over said States. 

The petition purports to emanate from 
" Ancient Free and Accepted Masons in 
the several lines of the army ; " and on its 
being read, it was resolved that a committee 
be appointed from the different Lodges in 
the army, and from the staff, to meet in 
convention at Morristown on the 7th of 
February next. Accordingly, on the 7th 
of February, 1780, a convention, called in 
the records " a committee," met at Morris- 
town. This convention adopted an address 
to the "Grand Masters of the several 
Lodges in the respective United States." 
The recommendations of this address were 
that the said Grand Masters should adopt 
and pursue the most necessary measures 
for establishing one Grand Lodge in Amer- 
ica, to preside over and govern all other 
Lodges of whatsoever degree or denomina- 
tion, licensed or to be licensed, upon the 
continent; that they should nominate, as 
Grand Master of said Lodge, a brother 
whose merit and capacity may be adequate 
to a station so important and elevated ; 
and that his name should be transmitted 
" to our Grand Mother Lodge in Europe " 
for approbation and confirmation. 

This convention contained delegates from 
the States of Massachusetts, Connecticut, 
New York, New Jersey, Pennsylvania, 
Delaware, and Maryland. Between the 
time of its conception, on the 27th of De- 
cember, 1779, and that of its meeting on 
the 7th of February, 1780, that is to say in 
January, 1780, the Grand Lodge of Penn- 



sylvania had held an emergent meeting, 
and in some measure anticipated the pro- 
posed action of the convention by electing 
General Washington Grand Master of the 
United States. 

From the contemporaneous character of 
these events, it would seem probable that 
there was some concert of action between 
the Grand Lodge of Pennsylvania and the 
Masons of Morristown. Perhaps, the ini- 
tiative having been taken by the latter in 
December, the former determined to give 
its influence, in January, to the final recom- 
mendations which were to be made in the 
following February. All this, however, 
although plausible, is but conjecture. 
Nothing appears to have resulted from the 
action of either body. The only further 
reference which I find to the subject, in 
subsequent Masonic documents, is the dec- 
laration of a convention held in 1783, to 
organize the Grand Lodge of Maryland, 
where it is remarked that " another Grand 
Lodge was requisite before an election 
could be had of a Grand Master for the 
United States." 

But the attempt to form a General Grand 
Lodge, although, on this occasion, unsuc- 
cessful, was soon to be renewed. In 1790, 
the proposition was again made by the 
Grand Lodge of Georgia, and here, true to 
the Roman axiom, Tempora mutantur et 
nos mutamur in Mis, the Grand Lodge of 
Pennsylvania became the opponent of the 
measure, and declared it to be impracti- 
cable. 

Again, in 1799, the Grand Lodge of 
South Carolina renewed the proposition, 
and recommended a convention to be held 
at the city of Washington for the purpose 
of establishing a " Superintending Grand 
Lodge of America." The reasons assigned 
by the Grand Lodge of South Carolina for 
making this proposition are set forth in the 
circular which it issued on the subject to 
its sister Grand Lodges. They are " to 
draw closer the bonds of union between the 
different Lodges of the United States, and 
to induce them to join in some systematic' 
plan whereby the drooping spirit of the 
Ancient Craft may be revived and become 
more generally useful and beneficial, and 
whereby Ancient Masonry, so excellent and 
beautiful in its primitive institution, may 
be placed upon such a respectable and firm 
basis in this western world as to bid defi- 
ance to the shafts of malice or the feeble 
attempts of any foreign disclaimers to 
bring it into disrepute." The allusion 
here is to the Abbe Barruel, who had just 
published his abusive and anti-Masonic 
History of Jacobinism. 

Several Grand Lodges acceded to the 
proposition for holding a convention, al- 



GENERAL 



GENERAL 



307 



though they believed the scheme of a 
" Superintending Grand Lodge " inexpedi- 
ent and impracticable ; but they were will- 
ing to send delegates for the purpose of 
producing uniformity in the Masonic sys- 
tem. The convention, however, did not 
assemble. 

The proposition was again made in 1803, 
by the Grand Lodge of North Carolina, 
and with a like want of success. 

In 1806, the subject of a General Grand 
Lodge was again presented to the consid- 
eration of the Grand Lodges of the Union, 
and propositions were made for conventions 
to be held in Philadelphia in 1807, and in 
Washington city in 1808, neither of which 
was convened. The " Proceedings " of the 
various Grand Lodges in the years 1806, 
1807, and 1808 contain allusions to this 
subject, most of them in favor of a conven- 
tion to introduce uniformity, but unfavor- 
able to the permanent establishment of a 
General Grand Lodge. North Carolina, 
however, in 1807, expressed the opinion 
that "a National Grand Lodge should pos- 
sess controlling and corrective powers over 
all Grand Lodges under its jurisdiction." 

An unsuccessful attempt was again made 
to hold a convention at Washington in 
January, 1811, " for the purpose of forming 
a Superintending Grand Lodge of Amer- 
ica." 

After the failure of this effort, the Grand 
Lodge of North Carolina, which seems to 
have been earnest in its endeavors to ac- 
complish its favorite object, again proposed 
a convention, to be convoked at AVashing- 
ton in 1812. But the effort, like all which 
had preceded it, proved abortive. No con- 
vention was held. « 

The effort seems now, after all these dis- 
couraging efforts, to have been laid upon 
the shelf for nearly ten years. At length, 
however, the effort for a convention which 
had so often failed was destined to meet 
with partial success, and one rather extem- 
poraneous in its character was held in 
Washington on the 8th of March, 1822. 
Over this convention, which the Grand 
Lodge of Maryland rather equivocally de- 
scribes as " composed of members of Con- 
gress and strangers," the renowned orator 
and statesman Henry Clay presided. A 
strong appeal, most probably from the facile 
pen of its eloquent president, was made to 
the Grand Lodges of the country to concur 
in the establishment of a General Grand 
Lodge. But the appeal fell upon unwilling 
ears, and the Grand Lodges continued firm 
in their opposition to the organization of 
such a superintending body. 

The subject was again brought to the 
attention of the Fraternity by the Grand 
Lodge of Maryland, which body, at its 



communication in May, 1845, invited its 
sister Grand Lodges to meet in convention 
at Baltimore on the 23d of September, 1847, 
for the purpose of reporting a Constitution 
of a General Grand Lodge. 

This convention met at the appointed 
time and place, but only seven Grand 
Lodges were represented by twice that 
number of delegates. A Constitution was 
formed for a "Supreme Grand Lodge of 
the United States," which was submitted 
for approval or rejection to the Grand 
Lodges of the Union. The opinion ex- 
pressed of that Constitution by the Grand 
Lodge of Ohio, " that it embraced, in seve- 
ral of its sections, indefinite and unmeaning 
powers, to which it was impossible to give 
a definite construction, and that it gave a 
jurisdiction to the body which that Grand 
Lodge would in no event consent to," seems 
to have been very generally concurred in 
by the other Grand bodies, and the " Su- 
preme Grand Lodge of the United States " 
never went into operation. The formation 
of its Constitution was its first, its last, and 
its only act. 

The next action that we find on this 
much discussed subject was by the Grand 
Lodge of New York, which body recom- 
mended, in 1848, that each of the Grand 
Lodges should frame the outlines of a Gen- 
eral Grand Constitution such as would be 
acceptable to it, and send it with a delegate 
to a convention to be holden at Boston in 
1850, at the time of meeting of the Gen- 
eral Grand Chapter and General Grand En- 
campment. The committee of the Grand 
Lodge of New York, who made this recom- 
mendation, also presented the outlines of a 
General Grand Constitution. 

This instrument defines the jurisdic- 
tion of the proposed General Grand 
Lodge as intended to be " over all contro- 
versies and disputes between the different 
Grand Lodges which may become parties 
to the compact, when such controversies 
are referred for decision ; and the decisions 
in all cases to be final when concurred in 
by a majority of the Grand Lodges present;" 
but it disclaims all appeals from State Grand 
Lodges or their subordinates in matters re- 
lating to their own internal affairs. It is 
evident that the friends of the measure had 
abated much of their pretensions since the 
year 1779, when they wanted a Grand 
Lodge of America, " to preside over and 
govern all other Lodges of whatsoever de- 
gree or denomination, licensed or to be 
licensed, on the continent." 

The Grand Lodge of Rhode Island also 
submitted the draft of a General Grand 
Constitution, more extensive in its details 
than that presented by New York, but sub- 
stantially the same in principle. The 



308 



GENERAL 



GENUFLECTION 



Grand Lodge of the District of Columbia 
also concurred in the proposition. The 
convention did not, however, meet; for the 
idea of a Supreme Grand Lodge was still 
an unpopular one with the Craft. In Jan- 
uary, 1850, Texas expressed the general 
sentiment of the Fraternity when it said : 
"The formation of a General Grand Lodge 
will not accomplish the desired end. The 
same feeling and spirit that now lead to 
difficulties between the different Grand 
Lodges would produce insubordination and 
disobedience of the edicts of a General 
Grand Lodge." 

But another attempt was to be made by 
its friends to carry this favorite measure, 
and a convention of delegates was held at 
Lexington, Ky., in September, 1853, during 
the session of the General Grand Chapter 
and Encampment at that city. This con- 
vention did little more than invite the 
meeting of a fuller convention, whose dele- 
gates should be clothed with more plenary 
powers, to assemble at Washington in Jan- 
uary, 1855. 

The proposed convention met at Wash- 
ington, and submitted a series of nine propo- 
sitions styled "Articles of Confederation." 
The gist of these articles is to be found in 
the initial one, and is in these words : "All 
matters of difficulty which may hereafter 
arise in any Grand Lodge, or between two 
or more Grand Lodges of the United States, 
which cannot by their own action be satis- 
factorily adjusted or disposed of, shall, if 
the importance of the case or the common 
welfare of the Fraternity demand it, be 
submitted, with accompanying evidence and 
documents, to the several Grand Lodges in 
their individual capacities ; and the con- 
current decision thereon of two-thirds of 
the whole number, officially communicated, 
shall be held authoritative, binding, and 
final on all parties concerned." 

The provisions of these articles were to 
be considered as ratified, and were to take 
effect as soon as they were approved by 
twenty Grand Lodges of the United States. 
It is needless to say that this approbation 
was never received, and the proposed con- 
federation failed to assume a permanent 
form. 

It will be perceived that the whole ques- 
tion of a General Grand Lodge is here, at 
once and in full, abandoned. The proposition 
was simply for a confederated league, with 
scarcely a shadow of power to enforce its 
decisions, with no penal jurisdiction what- 
soever, and with no other authority than 
that which, from time to time, might be 
delegated to it by the voluntary consent of 
the parties entering into the confederation. 
If the plan had been adopted, the body 
would, in all probability, have died in a 



few years of sheer debility. There was no 
principle of vitality to keep it together. 

But the friends of a General Grand Lodge 
did not abandon the hope of effecting their 
object, and in 1857 the Grand Lodge of 
Maine issued a circular, urging the forma- 
tion of a General Grand Lodge at a con- 
vention to be held at Chicago in September, 
1859, during the session of the General 
Grand Chapter and General Grand En- 
campment at that city. This call was gen- 
erally and courteously responded to; the 
convention was held, but it resulted in a 
failure, and since then all idea of a Gen- 
eral Grand Lodge appears to have been 
abandoned. 

Generalissimo. The second officer 
in a Commandery of Knights Templars, and 
one of its representatives in the Grand 
Commandery. His duty is to receive and 
communicate all orders, signs, and peti- 
tions ; to assist the Eminent Commander, 
and, in his absence, to preside over the. 
Commandery. His station is on the right 
of the Eminent Commander, and his jewel 
is a square, surmounted by a paschal 
lamb. 

The use of the title in Templarism is of 
very recent origin, and peculiar to this 
country. No such officer was known in 
the old Order. It is, besides, inappropriate 
to a subordinate officer, being derived from 
the French generalissime, and that from the 
Italian generalissimo, both signifying a su- 
preme commander. It has the same mean- 
ing in English. 

Gentleman Mason. In some of 
the old lectures of the last century this title' 
is used as equivalent to Speculative Free- 
mason. Thus they had the following cate- 
chism : 

" Q. What do you learn by being a Gen- 
tleman Mason ? 

"A. Secrecy, Morality, and Good-Fellow- 
ship. 

" Q. What do you learn by being an 
Operative Mason? 

"A. Hew, Square, Mould stone, lay a 
Level, and raise a Perpendicular." 

Hence we see that Gentleman Mason was 
in contrast with Operative Mason. 

Genuflection. Bending the knees 
has, in all ages of the world, been consid- 
ered as an act of reverence and humility, 
and hence Pliny, the Eoman naturalist, 
observes, that " a certain degree of religious 
reverence is attributed to the knees of a 
man." Solomon placed himself in this po- 
sition when he prayed at the consecration 
of the Temple ; and Masons use the same 
posture in some portions of their ceremo- 
nies, as a token of solemn reverence. In 
Ancient Craft Masonry, during prayer, it is 
the custom for the members to stand, but in 



GEOMETRICAL 



GERMANY 



309 



the higher degrees, kneeling, and generally 
on one knee, is the more usual form. 
Geometrical Master Mason. A 

term in use in England during the last cen- 
tury. By the primitive regulations of the 
Grand Chapter, an applicant for the Royal 
Arch degree was required to produce a cer- 
tificate that he was " a Geometrical Master 
Mason," and had passed the chair. The 
word Geometrical was here synonymous 
with Speculative. 

Geometric Points. In the lan- 
guage of French Masonry, this name is 
given to the four cardinal points of the 
compass, because they must agree with the 
four sides of a regular Temple or Lodge. 
They are a symbol of regularity and per- 
fection. 

Geometry. In the modern rituals, 
geometry is said to be the basis on which 
the superstructure of Masonry is erected ; 
and in the old Constitutions of the Medi- 
aeval Freemasons of England the most 
prominent place of all the sciences is given 
to geometry, which is made synonymous 
with Masonry. Thus, in the Halliwell MS., 
which dates not later than the latter part of 
the fourteenth century, the Constitutions 
of Masonry are called "the Constitution of 
the art of geometry according to Euclid," 
the words geometry and Masonry being 
used indifferently throughout the document ; 
and in the Harleian MS. it is said, " thus 
the craft Geometry was governed there, and 
that worthy Master (Euclid) gave it the 
name of Geometry, and it is called Masonrie 
in this land long after." In another part 
of the same MS. it is thus defined : " The 
fifth science is called Geometry, and it 
teaches a man to mete and measure of the 
earth and other things, which science is 
Masonrie." 

The Egyptians were undoubtedly one of 
the first nations who cultivated geometry 
as a science. " It was not less useful and 
necessary to them," as Goguet observes, 
(Orig. des Lois., I., iv. 4,) "in the affairs of 
life, than agreeable to their speculatively 
philosophical genius." From Egypt, which 
was the parent both of the sciences and the 
mysteries of the Pagan world, it passed 
over into other countries ; and geometry 
and Operative Masonry have ever been 
found together, the latter carrying into ex- 
ecution those designs which were first 
traced according to the principles of the 
former. 

Speculative Masonry is, in like manner, 
intimately connected with geometry. In 
deference to our operative ancestors, and, 
in fact, as a necessary result of our close 
connection with them, Speculative Free- 
masonry derives its most important symbols 
from this parent science. Hence it is not 



strange that Euclid, the most famous of 
geometricians, should be spoken of in all 
the Old Records as a founder of Ma- 
sonry in Egypt, and that a special legend 
should have been invented in honor of his 
memory. 

Georgia. Freemasonry was intro- 
duced at a very early period into the pro- 
vince of Georgia. Roger Lacey is said to 
have been the first Provincial Grand Mas- 
ter, and to him the warrant for Solomon's 
Lodge, at Savannah, was directed in 1735. 
Rockwell (Ahim. Rez., p. 323,) denies this, 
and thinks that there was an earlier Lodge 
organized by Lacey, perhaps in 1730. The 
original warrant of Solomon's Lodge has, 
however, been destroyed, and we have no 
authentic evidence on the subject ; although 
it is very generally conceded that the intro- 
duction of organized Masonry into Georgia 
does not date later than the year 1735. 
There is no evidence, except tradition, of 
the existence of an earlier Lodge. In 1786 
— Mitchell, (Hist, i. 570,) with his usual 
typographical inaccuracy, says 1776 — the 
Independent Grand Lodge of Georgia was 
formed, Samuel Elbert, (again Mitchell 
blunders and says Elliot,) the last Provin- 
cial Grand Master resigning his position to 
William Stephens, who was elected the first 
Grand Master. 

German Union of Two and 
Twenty. A secret society founded in 
Germany, in 1786, by Dr. Bahrdt, whose 
only connection with Freemasonry was 
that Bahrdt and the twenty-one others who 
founded it were Masons, and that they in- 
vited to their co-operation the most dis- 
tinguished Masons of Germany. The 
founder professed that the object of the as- 
sociation was to diffuse intellectual light, 
to annihilate superstition, and to perfect 
the human race. Its instruction was di- 
vided into six degrees, as follows : 1. The 
Adolescent ; 2. The Man ; 3. The Old Man ; 
4. The Mesopolite; 5. The Diocesan; 6. 
The Superior. The first three degrees were 
considered a preparatory school for the last 
three, out of which the rules of the society 
were chosen. It lasted only four years, and 
was dissolved by the imprisonment of its 
founder for a political libel, most of its 
members joining the Illuminati. The pub- 
lication of a work in 1789 entitled Mehr 
Noten als Text, etc., i. e., More Notes than 
Text, or The German Union of XXII. , which 
divulged its secret organization, tended to 
hasten its dissolution. See Bahrdt. 

Germany. Of all countries Germany 
plays the most important part in the history 
of ancient Masonry, since it was there that 
the gilds of Operative Stone-masons first 
assumed that definite organization which 
subsequently led to the establishment of 



310 



GHIBLIM 



GILDS 



Speculative Freemasonry. But it was not 
until a later date that the latter institution 
obtained a footing on German soil. Findel 
{Hist., p. 238,) says that as early as 1730 
temporary Lodges, occupied only in the 
communication of Masonic knowledge and 
in the study of the ritual, were formed at 
different points. But the first regular Lodge 
was established at Hamburg, in 1733, under 
a warrant of Lord Strathmore, Grand Mas- 
ter of England; which did not, however, 
come into active operation until four years 
later. Its progress was at first slow ; but, 
under the patronage of Frederick the Great, 
it assumed a firm footing, which it has never 
lost, and nowhere is Freemasonry now more 
popular or more deserving of popularity. 
Its scholars have brought to the study of 
its antiquities and its philosophy all the 
laborious research that distinguishes the 
Teutonic mind, and the most learned works 
on these subjects have emanated from the 
German press. The detailed history of its 
progress would involve the necessity of no 
ordinary volume. 

Ghibliiii. The form in which Dr. 
Anderson spells Giblim. In the Book of 
Constitutions, ed. 1738, page 70, it is stated 
that in 1350 "John de Spoulee, calPd Mas- 
ter of the Qhiblim" rebuilt St. George's 
chapel. 

Gibalini. A Masonic corruption of 
Giblim, the Giblites, or men of Gebal. See 
Giblim. 

Giblim. Heb., thl}. A significant 
word in Masonry. It is the plural of the 
Gentile noun Gibli, (the g pronounced 
hard,) and means, according to the idiom 
of the Hebrew, Giblites, or inhabitants of 
the city of Gebal. The Giblim, or Giblites, 
are mentioned in Scripture as assisting 
Solomon's and Hiram's builders to prepare 
the trees and the stones for building the 
Temple, and from this passage it is evident 
that they were clever artificers. The pas- 
sage is in 1 Kings v. 18, and, in our common 
version, is as follows : " And Solomon's 
builders and Hiram's builders did hew 
them, and the stone-squarers ; so they pre- 
pared timber and stoues to build the house," 
where the word translated in the authorized 
version by stone-squarers is, in the original, 
Giblim. It is so also in that translation 
known as the Bishop's Bible. The Geneva 
version has masons. The French version 
of Martin has tailleurs de pierres, following 
the English; but Luther, in his German 
version, retains the original word Giblim. 

It is probable that the English transla- 
tion followed the Jewish Targum, which 
has a word of similar import in this pas- 
sage. The error has, however, assumed 
importance in the Masonic ritual, where 
Giblim is supposed to be synonymous with 



a Mason. And Sir Wm. Drummond con* 
firms this by saying, in his Origines, (vol.. 
iii., b. v., ch. iv., p. 129,) that " the Gibalim 
were Master Masons who put the finishing 
hand to King Solomon's Temple." See 
Gebal. 

Gilds. The word gild, guild, or geld, 
from the Saxon gildan, to pay, originally 
meant a tax or tribute, and hence those 
fraternities which, in the early ages, con- 
tributed sums to a common stock, were 
called Gilds. Cowell, the old English jurist, 
defines a Gild to be " a fraternity or com- 
monality of men gathered together into 
one combination, supporting their common 
charge by mutual contribution." 

Societies of this kind, but not under the 
same name, were known to the ancient 
Greeks and Romans, and their artificers 
and traders were formed into distinct com- 
panies which occupied particular streets 
named after them. But according to Dr. 
Lujo Brentano, who published, in 1870, an 
essay on The History and Development of 
Gilds, England is the birthplace of the Med- 
iaeval Gilds, from whom he says that the 
modern*" Freemasons emerged. They ex- 
isted, however, in every country of Europe, 
and we identify them in the Compagnons 
de la Tour of France, and the Baucorpora- 
tionen of Germany. The difference, how- 
ever, was that while they were patronized 
by the municipal authorities in England, 
they were discouraged by both the Church 
and State on the Continent. 

The Gilds in England were of three 
kinds, Religious Gilds, Merchant Gilds, 
and Craft Gilds, specimens of all of which 
still exist, although greatly modified in 
their laws and usages. The Religious or 
Ecclesiastical Gilds are principally found 
in Roman Catholic countries, where, under 
the patronage of the Church, they often ac- 
complish much good by the direction of 
their benevolence to particular purposes. 
Merchant Gilds are exemplified in the 
twelve great Livery Companies of London. 
And the modern Trades Unions are noth- 
ing else but Craft Gilds under another 
name. But the most interesting point in 
the history of the Craft Gilds is the fact 
that from them arose the Brotherhoods of 
the Freemasons. 

Brentano gives the following almost ex- 
haustive account of the organization and 
customs of the Craft Gilds : 

" The Craft Gilds themselves first sprang 
up amongst the free craftsmen, when they 
were excluded from the fraternities which 
had taken the place of the family unions, 
and later among the bondmen, when they 
ceased to belong to the familia of their 
lord. Like those Frith Gilds, the object 
of the early Craft Gilds was to create rela- 



GILDS 



GILDS 



311 



tions as if among brothers ; and above all 
things, to grant to their members that as- 
sistance which the member of a family 
might expect from that family. As men's 
wants had become different, this assistance 
no longer concerned the protection of life, 
limbs, and property, for this was provided 
for by the Frith Gilds, now recognized as 
the legitimate authority; but the princi- 
pal object of the Craft Gilds was to secure 
their members in the independent, unim- 
paired, and regular earning of their daily 
bread by means of their craft. 

"The very soul of the Craft Gild was 
its meetings, which brought all the Gild 
brothers together every week or quarter. 
These meetings were always held with cer- 
tain ceremonies, for the sake of greater 
solemnity. The box, having several locks 
like that of the Trade Unions, and contain- 
ing the charters of the Gild, the statutes, 
the money, and other valuable articles, was 
opened on such occasions, and all present 
had to uncover their heads. These meetings 
possessed all the rights which they them- 
selves had not chosen to delegate. They 
elected the presidents (originally called 
Aldermen, afterwards Masters and War- 
dens) and other officials, except in those 
cases already mentioned, in which the Mas- 
ter was appointed by the king, the bishop, 
o 1 * the authorities of the town. As a rule, 
the Gilds were free to choose their Masters, 
either from their own members, or from 
men of higher rank, though they were 
sometimes limited in their choice to the 
former. 

" The Wardens summoned and presided 
at the meetings, with their consent enacted 
ordinances for the regulation of the trade, 
saw these ordinances properly executed, 
and watched over the maintenance of the 
customs of the Craft. They had the right 
to examine all manufactures, and a right 
of search for all unlawful tools and pro- 
ducts. They formed, with the assistance 
of a quorum of Gild brothers, the highest 
authority in all the concerns of the Gild. 
No Gild member could be arraigned about 
trade matters before any other judge. We 
have still numerous documentary proofs of 
the severity and justice with which the 
Wardens exercised their judicial duties. 
Whenever they held a court, it was under 
special forms and solemnities; thus, for 
instance, in 1275 the chief Warden of the 
masons building Strasburg cathedral held 
a court sitting under a canopy. 

" Besides being brotherhoods for the care 
of the temporal welfare of their members, 
the Craft Gilds were, like the rest of the 
Gilds, at the same time religious fraterni- 
ties. In the account of the origin of the 
Company of Grocers, it is mentioned that 



at the very first meeting they fixed a sti- 
pend for the priest, who had to conduct 
their religious services and pray for their 
dead. In this respect the Craft Gilds of 
all countries are alike ; and in reading their 
statutes, one might fancy sometimes that 
the old craftsmen cared only for the well- 
being of their souls. All had particular 
saints for patrons, after whom the society 
was frequently called; and, where it was 
possible, they chose one who had some re- 
lation to their trade. They founded masses, 
altars, and painted windows in cathedrals ; 
and even at the present day their coats of 
arms and their gifts range proudly by the 
side of those of kings and barons. Some- 
times individual Craft Gilds appear to have 
stood in special relation to a particular 
church, by virtue of which they had to 
perform special services, and received in 
return a special share in all the prayers of 
the clergy of that church. In later times, 
the Craft Gilds frequently went in solemn 
procession to their churches. We find in- 
numerable ordinances also as to the support 
of the sick and poor ; and to afford a set- 
tled asylum for distress, the London Com- 
panies early built dwellings near their 
halls. The chief care, however, of the 
Gildmen was always directed to the wel- 
fare of the souls of the dead. Every year 
a requiem was sung for all departed Gild 
brothers, when they were all mentioned by 
name ; and on the death of any member, 
special services were held for his soul, and 
distribution of alms was made to the poor, 
who, in return, had to offer up prayers for 
the dead, as is still the custom in Roman 
Catholic countries." 

In a History of the English Guilds, edited 
by Toulmin Smith from old documents in 
the Record Office at London, and published 
by the Early English Text Society, we find 
many facts confirmatory of those given by 
Brentano, as to the organization of these 
organizations. 

The testimony of these old records shows 
that a religious element pervaded the Gilds, 
and exercised a very powerful influence 
over them. Women were admitted to all 
of them, which Herbert (Liv. Comp., i. 83,) 
thinks was borrowed from the Ecclesiastical 
Gilds of Southern Europe ; and the breth- 
ren and sisters were on terms of complete 
equality. There were fees on entrance, 
yearly and special payments, and fines for 
wax for lights to burn at the altar or in 
funeral rites. The Gilds had set days of 
meeting, known as " mOming speeches," or 
"days of spekyngges totiedare for here 
comune profyte," and a grand festival on 
the patron saint's day, when the members 
assembled for worship, almsgiving, feast- 
ing, and for nourishing of brotherly love. 



312 



GILKES 



GLOBE 



Mystery plays were often performed. They 
had a treasure-chest, the opening of which 
was a sign that business had begun. While 
it remained open all stood with uncovered 
heads, when cursing and swearing and all 
loose conduct were severely punished. The 
Gild property consisted of land, cattle, 
money, etc. The expenditure was on the 
sick poor and aged, in making good losses 
by robbery, etc. Loans were advanced, 
pilgrims assisted, and, in one city, " any 
good girl of the Gild " was to have a dowry 
on marriage, if her father could not pro- 
vide it. Poor travellers were lodged and 
fed. Eoads were kept in repair, and 
churches were sustained and beautified. 
They wore a particular costume, which was 
enforced by their statutes, whence come the 
liveries of the London Companies of the 
present day and the " clothing" of the Free- 
masons. 

An investigation of the usages of these 
Mediaeval Gilds, and a comparison of their 
regulations with the old Masonic Constitu- 
tions, will furnish a fertile source of inter- 
est to the Masonic archaeologist, and will 
throw much light on the early history of 
Freemasonry. 

Gilkes, Peter William. Born in 
London in 1765, and died in 1833. He 
was celebrated for his perfect knowledge 
of the ritual of Ancient Craft Masonry 
according to the English ritual, which he 
successfully taught for many years. His 
reputation in England as a Masonic teacher 
was very great. 

Girdle. In ancient symbology the 
girdle was always considered as typical of 
chastity and purity. In the Brahmanical 
initiations, the candidate was presented 
with the Zennar, or sacred cord, as a part 
of the sacred garments ; and Gibbon says 
that "at the age of puberty the faithful 
Persian was invested with a mysterious 
girdle ; fifteen genuflections were required 
after he put on the sacred girdle." The 
old Templars assumed the obligations of 
poverty, obedience, and chastity; and a 
girdle was given them, at their initiation, 
as a symbol of the last of the three vows. 
As a symbol of purity, the girdle is still 
used in many chivalric initiations, and 
may be properly considered as the analogue 
of the Masonic apron. 

Glaire, Peter Maurice. A dis- 
tinguished Mason, who was born in Switzer- 
land in 1743, and died in 1819. In 1764, 
he went to Poland, and became the inti- 
mate friend of King Stanislaus Poniatow- 
ski, who confided to him many important 
diplomatic missions. During his residence 
in Poland, Glaire greatly patronized the 
Freemasons of that kingdom, and estab- 
lished there a Rite of seven degrees. He 



returned to Switzerland in 1788, where he 
continued to exercise an interest in Free- 
masonry, and in 1810 was elected Grand 
Master for three years, and in 1813, for life 
of the Roman Grand Orient of Helvetia, 
which body adopted his Rite. 

Gleason, Benjamin. A lecturer 
and teacher of the Masonic ritual, accord- 
ing to the system of Webb, in the Grand 
Lodge of Massachusetts, from 1806 to 1842. 
Gleason is said to have been a man of lib- 
eral education, and a graduate in 1802 of 
Brown University. He became soon after 
a pupil of Thomas Smith Webb, whose 
lectures he taught in Massachusetts and 
elsewhere. The assertion of some writers 
that Gleason went to England and lectured 
before the Grand Lodge of England, which 
recognized his or Webb's system as being 
the same as that of Preston, is highly im- 
probable and wants confirmation. 

Globe. In the second degree, the celes- 
tial and terrestrial globes have been adopted 
as symbols of the universal extension of 
the Order, and as suggestive of the univer- 
sal claims of brotherly love. The symbol 
is a very ancient one, and is to be found in 
the religious systems of many countries. 
Among the Mexicans the globe was the 
symbol of universal power. But the Ma- 
sonic symbol appears to have been derived 
from, or at least to have an allusion to, 
the Egyptian symbol of the winged globe. 
There is nothing more common among the 
Egyptian monuments than the symbol of a 
globe supported on each side by a serpent, 
and accompanied with wings extended wide 
beyond them, occupying nearly the whole 
of the entablature above the entrance of 
many of their temples. We are thus re- 
minded of the globes on the pillars at the 
entrance of the Temple of Solomon. The 
winged globe, as the symbol of Cneph, the 
Creator Sun, was adopted by the Egyptians 
as their -national device, as the Lion is that 
of England, or the Eagle of the United 
States. In the eighteenth chapter of Isa- 
iah, where the authorized version of King 
James's Bible has " Woe to the land shadow- 
ing with wings," Lowth, after Bochart, 
translates, " Ho ! to the land of the 
winged cymbal," supposing the Hebrew 
hyhy to mean the sistrum, which was a 
round instrument, consisting of a broad 
rim of metal, having rods passing through 
it, and some of which, extending beyond 
the sides, would, says Bishop Lowth, have 
the appearance of wings, and be expressed 
by the same Hebrew word. But Rosellini 
translates the passage differently, and says, 
" Ho, land of the winged globe." 

Dudley, in his Naology, (p. 18,) says 
that the knowledge of the spherical figure 
of the earth was familiar to the Egyptians 



GLORY 



GLOVES 



313 



in the early ages, in which some of their 
temples were constructed. Of the round 
figure described above, he says that al- 
though it be called a globe, an egg, the 
symbol of the world was perhaps intended ; 
and he thinks that if the globes of the 
Egyptian entablatures were closely ex- 
amined, they would perhaps be found of an 
oval shape, figurative of the creation, and 
not bearing any reference to the form of 
the world. 

The interpretation of the Masonic globes, 
as a symbol of the universality of Masonry, 
would very well agree with the idea of the 
Egyptian symbol referring to the extent of 
creation. That the globes on the pillars, 
placed like the Egyptian symbol before 
the temple, were a representation of the 
celestial and terrestrial globes, is a very 
modern idea. In the passage of the Book 
of Kings, whence Masonry has derived its 
ritualistic description, it is said, (1 Kings 
vii. 16,) "And he made two chapiters of 
molten brass, to set upon the tops of the 
pillars." In the Masonic ritual it is said 
that " the pillars were surmounted by two 
pomels or globes." Now pomel, VdiS, is the 
very word employed by Rabbi Solomon in 
his commentary on this passage, a word 
which signifies a globe or spherical body. 
The Masonic globes were really the chap- 
iters described in the Book of Kings. Again 
it is said, (1 Kings vii. 22,) " Upon the top 
of the pillars was lily work." We now 
know that the plant here called the lily 
was really the lotus, or the Egyptian water- 
lily. But among the Egyptians the lotus 
was a symbol of the universe ; and hence, 
although the Masons in their ritual have 
changed the expanded flower of the lotus, 
which crowned the chapiter and surmounted 
each pillar of the porch, into a globe, they 
have retained the interpretation of univer- 
sality. The Egyptian globe or egg and 
lotus or lily and the Masonic globe are all 
symbols of something universal, and the 
Masonic idea has only restricted by a 
natural impulse the idea to the universality 
of the Order and its benign influences. But 
it is a pity that Masonic ritualists did not 
preserve the Egyptian and scriptural sym- 
bol of the lotus surrounding a ball or sphere, 
and omit the more modern figures of globes 
celestial and terrestrial. 

Glory, Symbol of. The Blazing Star 
in the old lectures was called "the glory 
in the centre," because it was placed in the 
centre of the floor-cloth, and represented 
the glorious name of Deity. Hence Dr. 
Oliver gives to one of his most interesting 
works, which treats of the symbolism of the 
Blazing Star, the title of The symbol of 
Glory. 

GloTes. In the continental Rites of 
2 P 



Masonry, as practised in France, in Ger- 
many, and in other countries of Europe, it 
is an invariable custom to present the new- 
ly-initiated candidate not only, as we do, 
with a white leather apron, but also with 
two pair of white kid gloves, — one a man's 
pair for himself, and the other a woman's, — 
to be presented by him in turn to his wife 
or his betrothed, according to the custom 
of the German Masons, or, according to the 
French, to the female whom he most es- 
teems, which, indeed, amounts, or should 
amount, to the same thing. 

There is in this, of course, as there is 
in everything else which pertains to Free- 
masonry, a symbolism. The gloves given 
to the candidate for himself are intended 
to teach him that the acts of a Mason 
should be as pure and spotless as the gloves 
now given to him. In the German Lodges, 
the word used for acts is, of course, hand- 
lung, or handlings, " the works of his hands," 
which makes the symbolic idea more im- 
pressive. ' 

Dr. Robert Plot — no friend of Masonry, 
but still an historian of much research — 
says, in his Natural History of Staffordshire, 
that the Society of Freemasons in his time 
(and he wrote in 1686) presented their can- 
didates with gloves for themselves and their 
wives. This shows that the custom, still 
preserved on the continent of Europe, once 
was practised in England; although there, 
as well as in America, it is discontinued, 
which is perhaps to be regretted. 

But although the presentation of the 
gloves to the candidate is no longer prac- 
tised as a ceremony in England or America, 
yet the use of them as a part of the proper 
professional clothing of a Mason in the 
duties of the Lodge or in processions, is 
still retained ; and in many well-regulated 
Lodges the members are almost as regularly 
clothed in their white gloves as in their 
white aprons. 

The symbolism of the gloves, it will be 
admitted, is in fact but a modification of 
that of the apron. They both signify the 
same thing, both are allusive to a purifica- 
tion of life. " Who shall ascend," says the 
Psalmist, "into the hill of the Lord? or 
who shall stand in his holy place? He 
that hath clean hands and a pure heart." 
The apron may be said to refer to the " pure 
heart ; " the gloves, to the " clean hands." 
Both are significant of purification — of that 
purification which was always symbolized 
by the ablution which preceded the ancient 
initiations into the sacred mysteries. But 
while our American and English Masons 
have adhered only to the apron, and rejected 
the gloves as a Masonic symbol, the latter 
appear to be far more important in symbolic 
science, because the allusions to pure or 



314 



GLOVES 



GNOSTICS 



clean hands are abundant in all the ancient 
writers. 

"Hands," says Wemyss, in his Clavis 
Symbolica, " are the symbols of human ac- 
tions — pure hands are pure actions ; unjust 
hands are deeds of injustice." There are 
numerous references in sacred or profane 
writers to this symbolism. The washing 
of the hands has the outward sign of an 
internal purification. Hence the Psalmist 
says, " I will wash my hands in innocence, 
and I will encompass thine altar, Jehovah." 

In the Ancient Mysteries, the washing of 
the hands was always an introductory cere- 
mony to the initiation, and, of course, it 
was used symbolically to indicate the ne- 
cessity of purity from crime as a qualifica- 
tion of those who sought admission into 
the sacred rites ; and hence on a temple in 
the island of Crete this inscription was 
placed: "Cleanse your feet, wash your 
hands, and then enter." 

Indeed, the washing of hands, as sym- 
bolic of purity, was among the ancients a 
peculiarly religious rite. No one dared to 
pray to the gods until he had cleansed his 
hands. Thus, Homer makes Hector say, 

" I dread with unwashed hands to bring 
My incensed wine to Jove an offering." 

The same practice existed among the 
Jews ; and a striking instance of the sym- 
bolism is exhibited in that well-known ac- 
tion of Pilate, who, when the Jews clam- 
ored for Jesus that they might crucify him, 
appeared before the people, and, having 
taken water, washed his hands, saying at 
the same time, "I am innocent of the 
blood of this just man. See ye to it." In 
the Christian Church of the Middle Ages, 
gloves were always worn by bishops or 
priests when in the performance of ecclesi- 
astical functions. They were made of linen 
and were white; and Durandus, a celebrated 
ritualist, says that " by the white gloves 
were denoted chastity and purity, because 
the hands were thus kept clean and free 
from all impurity." 

There is no necessity to extend examples 
any further. There is no doubt that the 
use of the gloves in Masonry is a symbolic 
idea, borrowed from the ancient and uni- 
versal language of symbolism, and was in- 
tended, like the apron, to denote the neces- 
sity of purity of life. 

The builders, who associated in com- 
panies, who traversed Europe and were en- 
gaged in the construction of palaces and 
cathedrals, have left to us, as their de- 
scendants, their name, their technical lan- 
guage, and the apron, that distinctive piece 
of clothing by which they protected their 
garments from the pollutions of their labo- 



rious employment. Did they also bequeath 
to us their gloves? This is a question 
which some modern discoveries will at last 
enable us to solve. 

M. Didron, in his Annales Archeologiques, 
presents us with an engraving copied from 
the painted glass of a window in the Cathe- 
dral of Chartres, in France. The painting 
was executed in the thirteenth century, and 
represents a number of operative masons 
at work. Three of them are adorned with 
laurel crowns. May not these be intended 
to represent the three officers of a Lodge? 
All of the masons wear gloves. M. Didron 
remarks that in the old documents which 
he has examined mention is often made of 
gloves which are intended to be presented 
to masons and stone-cutters. In a subse- 
quent number of the Annales, he gives the 
following three examples of this fact : 

In the year 1331, the Chatelan of Vil- 
laines, in Duemois, bought a considerable 
quantity of gloves to be given to the work- 
men, in order, as it is said, " to shield their 
hands from the stone and lime." 

In October, 1383, as he learns from a 
document of that period, three dozen pair 
of gloves were bought and distributed to 
the masons when they commenced the 
buildings at the Chartreuse of Dijon. 

And, lastly, in 1486 or 1487, twenty-two 
pair of gloves were given to the masons 
and stone-cutters who were engaged in work 
at the city of Amiens. 

It is thus evident that the builders — the 
operative masons — of the Middle Ages wore 
gloves to protect their hands from the 
effects of their work. It is equally evident 
that the Speculative Masons have received 
from their operative predecessors the gloves 
as well as the apron, both of which, being 
used by the latter for practical uses, have 
been, in the spirit of symbolism, appropri- 
ated by the former to " a more noble and 
glorious purpose." 

Gnostics. The general name of Gnos- 
tics has been employed to designate several 
sects that sprung up in the eastern parts 
of the Roman empire about the time of the 
advent of Christianity ; although it is sup- 
posed that their principal doctrines had 
been taught centuries before in many of 
the cities of Asia Minor. The word Gnos- 
ticism is derived from the Greek Gnosis or 
knowledge, and was a term used in the ear- 
liest days of philosophy to signify the sci- 
ence of divine things, or, as Matter says, 
"superior or celestial knowledge." He 
thinks the word was first used by the Jew- 
ish philosophers of the famous school of 
Alexandria. The favorite opinion of 
scholars is that the sect of Gnostics arose 
among the philosophers who were the con- 
verts of Paul and the other Apostles, and 



GNOSTICS 



GOD 



315 



who sought to mingle the notions of the 
Jewish Egyptian school, the speculations 
of the Kabbalists, and the Grecian and 
Asiatic doctrines with the simpler teachings 
of the new religion which they had em- 
braced. They believed that the writings of 
the Apostles enunciated only the articles of 
the vulgar faith ; but that there were eso- 
teric traditions which had been transmitted 
from generation to generation in mysteries, 
to which they gave the name of Gnosti- 
cism or Gnosis. King says (Gnostics, p. 7,) 
that they drew the materials out of which 
they constructed their system from two re- 
ligions, viz., the Zeudavesta and its modi- 
fications in the Kabbala, and the reformed 
Brahmanical religion, as taught by the 
Buddhist missionaries. 

Notwithstanding the large area of coun- 
try over which this system of mystical phi- 
losophy extended, and the number of dif- 
ferent sects that adopted it, the same fun- 
damental doctrine was everywhere held by 
the chiefs of Gnosticism. This was, that 
the visible creation was not the work of the 
Supreme Deity, but of the Demiurgus, a 
simple emanation, and several degrees re- 
moved from the Godhead. To the latter, 
indeed, styled by them " the' unknown 
Father," they attributed the creation of the 
intellectual world, the iEons and Angels, 
while they made the creation of the world 
of matter the work of the Demiurgus. 

Gnosticism abounded in symbols and 
legends, in talismans and amulets, many 
of which were adopted into the popular su- 
perstitions of the Mediaeval ages. It is, too, 
interesting to the student of Masonic anti- 
quities because of its remote connection 
with that Order, some of whose symbols 
have been indirectly traced to a Gnostic 
origin. The Druses of Mount Lebanon 
were supposed to be a sect of Gnostics; and 
the constant intercourse which was main- 
tained during the Crusades between Europe 
and Syria produced an effect upon the 
Western nations through the influence of 
the pilgrims and warriors. 

Towards the Manicheans, the most 
prominent offshoot of Gnosticism, the 
Templars exercised a tolerant spirit very 
inconsistent with the professed objects of 
their original foundation, which led to the 
charge that they were affected by the 
dogmas of Manicheism. 

The strange ceremonies observed in the 
initiation into various secret societies that 
existed in the Lower Empire are said to 
have been modelled on the Gnostic rites of 
the Mithraic Cave. 

The architects and stone-masons of the 
Middle Ages borrowed many of the princi- 
ples of ornamentation, by which they deco- 
rated the ecclesiastical edifices which they 



constructed, from the abstruse symbols of 
the Gnostics. 

So, too, we find Gnostic symbols in the Her- 
metic Philosophy and in the system of R,o- 
sicrucianism ; and lastly, many of the sym- 
bols still used by Freemasonry — such, for 
instance, as the triangle within a circle, the 
letter G, and the pentacle of Solomon — ■ 
have been traced to a Gnostic source. 

Goat, Riding the. The vulgar idea 
that ''riding the goat" constitutes a part 
of the ceremonies of initiation in a Ma- 
sonic Lodge has its real origin in the su- 
perstition of antiquity. The old Greeks 
and Romans portrayed their mystical god 
Pan in horns and hoof and shaggy hide, 
and called him " goat-footed." When the 
demonology of the classics was adopted 
and modified by the early Christians, Pan 
gave way to Satan, who naturally inherited 
his attributes ; so that to the common mind 
the Devil was represented by a he-goat, 
and his best known marks were the horns, 
the beard, and the cloven hoofs. Then 
came the witch stories of the Middle Ages, 
and the belief in the witch orgies, where, 
it was said, the Devil appeared riding on 
a goat. These orgies of the witches, where, 
amid fearfully blasphemous ceremonies, 
they practised initiation into their Satanic 
rites, became, to the vulgar and the illiter- 
ate, the type of the Masonic mysteries; for, 
as Dr. Oliver says, it was in England a 
common belief that the Freemasons were 
accustomed in their Lodges " to raise the 
Devil." So the " riding of the goat," which 
was believed to be practised by the witches, 
was transferred to the Freemasons ; and the 
saying remains to this day, although the 
belief has very long since died out. 

God. A belief in the existence of God 
is an essential point of Speculative Ma- 
sonry — so essential, indeed, that it is a 
landmark of the Order that no Atheist can 
be made a Mason. N(5r is this left to an 
inference ; for a specific declaration to that 
effect is demanded as an indispensable 
preparation for initiation. And hence 
Hutchinson says that the worship of God 
" was the first and corner-stone on which 
our originals thought it expedient to place 
the foundation of Masonry." The religion 
of Masonry is cosmopolitan, universal ; but 
the required belief in God is not incom- 
patible with this universality; for it is the 
belief of all peoples. " Be assured," says 
Godfrey Higgins, " that God is equally 
present with the pious Hindoo in the tem- 
ple, the Jew in the synagogue, the Moham- 
medan in the mosque, and the Christian in 
the church." There never has been a time 
since the revival of Freemasonry, when 
this belief in God as a superintending 
power did not form a part of the system. 



316 



GODFATHER 



GOOD 



The very earliest rituals that are extant, 
going back almost to the beginning of the 
eighteenth century, contain precisely the 
same question as to the trust in God which 
is found in those of the present day ; and 
the oldest manuscript Constitutions, dating 
as far back as the fifteenth century at least, 
all commence with, or contain, an invoca- 
tion to the " Mighty Father of Heaven." 
There never was a time when the dogma 
did not form an essential part of the Ma- 
sonic system. 

Godfather. In French Lodges the 
member who introduces a candidate for 
initiation is called his "parrain," or "god- 
father." 

Goethe, John Wolfgang von. 
This illustrious German poet was much at- 
tached to Freemasonry. He was initiated 
on the eve of the festival of St. John the 
Baptist, in 1780 ; and on the eve of the same 
festival, in 1830, the Masons of Weimar 
celebrated the semi-centennial anniversary 
of his admission into the Order, of which, 
in a letter to the musical composer, Zeeter, 
who had been, like himself, initiated on the 
same day fifty years before, he speaks with 
great gratification as his " Masonic jubi- 
lee." He says, " The gentlemen have treated 
this epoch with the greatest courtesy. I 
responded to it in the most friendly man- 
ner on the following day." Goethe's writ- 
ings contain many favorable allusions to 
the Institution. 

Golden Candlestick. The golden 
candlestick which was made by Moses for 
the service of the tabernacle, and was after- 
wards deposited in the holy place of the 
temple, to throw light upon the altar of 
incense, and the table of showbread, was 
made wholly of pure gold, and had seven 
branches ; that is, three on each side, and 
one in the centre. These branches were at 
equal distances, and each one was adorned 
with flowers like lilies, gold knobs after 
the form of an apple, and similar ones re- 
sembling an almond. Upon the extremi- 
ties of the branches were seven golden 
lamps, which were fed with pure olive-oil, 
and lighted every evening by the priests on 
duty. Its seven branches are explained in 
the Ineffable degrees as symbolizing the 
seven planets. It is also used as a deco- 
ration in Chapters of the Eoyal Arch, but 
apparently without any positive symbolic 
signification. 

Golden Fleece. In the lecture of 
the first degree, it is said of the Mason's 
apron, that it is " more ancient than the 
Golden Fleece or Roman Eagle, more hon- 
orable than the Star and Garter." The refer- 
ence is here evidently not to the Argo- 
nautic expedition in search of the golden 
fleece, nor to the deluge, of which that 



event is supposed to have been a figure, 
as Dr. Oliver incorrectly supposes, (Symb. 
Diet.,) but to certain decorations of honor 
with which the apron is compared. The 
eagle was to the Eomans the ensign of im- 
perial power; the Order of the Golden 
Fleece was of high repute as an Order of 
Knighthood. It was established in Flan- 
ders, in 1429, by the Duke of Burgundy, 
who selected the fleece for its badge be- 
cause wool was the staple production of the 
country. It has ever been considered, says 
Clark, one of the most illustrious Orders in 
Europe. The Order of the Garter was, and 
is still considered, the highest decoration 
that can be bestowed upon a subject by a 
sovereign of Great Britain. Thus, the apron 
is proudly compared with the noblest decora- 
tions of ancient Rome and of modern Eu- 
rope. But the Masons may have been also 
influenced in their selection, of a reference 
to the Golden Fleece, by the fact that in 
the Middle Ages it was one of the most im- 
portant symbols of the Hermetic philoso- 
phers. 

Golden Key, Knight of the. 
See Knight of the Golden Key. 

Golden Lance, Knight of the. 
See Knight of the Golden Lance. 

Golgotha. Greek, Tolyoda, from the 
Hebrew, rhjhl, Gulgoleth, "a skull." 
The name given by the Jews to Calvary, 
the place of Christ's crucifixion and burial. 
It is a significant word in Templar Mason- 
ry. See Calvary. 

Good Samaritan. An androgy- 
nous, honorary or side degree conferred in 
the United States with rather impressive 
ceremonies. It is, of course, as a degree to 
be conferred on females, unconnected with 
Masonic history or traditions, but draws its 
allusions from the fate of Lot's wife, and from 
the parable of the Good Samaritan related 
in the Gospels. The passages of Scripture 
which refer to these events are read during 
the ceremony of initiation. This degree is 
to be conferred only on Royal Arch Masons 
and their wives, and in conferring it two 
Good Samaritans must always be present, 
one of whom must be a Royal Arch Mason. 
Much dignity and importance has been 
given to this degree by its possessors ; and 
it is usual in many places for a certain 
number of Good Samaritans to organize 
themselves into regular, but of course inde- 
pendent, bodies to hold monthly meetings 
under the name of Assemblies, to elect 
proper officers, and receive applications for 
initiation. In this manner the assemblies 
of Good Samaritans, consisting of male and 
female members, bear a very near resem- 
blance to the female Lodges, which, under 
the name of "Maconnerie d' Adoption," 
prevail in France. 



GOOD 



GOTHIC 



317 



Good Shepherd. Our Saviour called 
himself the Good Shepherd. Thus, in 
St. John's Gospel, (x. 14, 15, 16,) he says : 
" I am the Good Shepherd, and know my 
sheep, and am known of mine. As the 
Father knoweth me, even so know I the 
Father: and I lay down my life for the 
sheep. And other sheep I have, which are 
not of this fold : them also must I bring, 
and they shall hear my voice ; and there 
shall be one fold, and one Shepherd." 
Hence, in Masonic as well as in Christian 
symbolism, Christ is naturally called the 
Good Shepherd. 

Good Shepherd, Sign of the. 
When Jesus was relating (Luke xv.) the 
parable in which one having lost a sheep 
goes into the wilderness to search for it, he 
said : " And when h% hath found it, he 
layeth it on his shoulders, rejoicing." Mr. 
Hettner, a German writer on Greek cus- 
toms, says: "When the Greek carries 
home his lamb, he slings it round his neck, 
holding it by the feet crossed over the 
breast. This is to be seen with us also, 
but the sight is especially attractive at 
Athens, for it was in this manner that the 
ancients represented Hermes as the guar- 
dian and multiplier of flocks ; so stood the 
statue of Hermes at . Olympia, Occhalia, 
and Tanagra. Small marble statues of this 
kind have even come down to us, one of 
which is to be seen in the Pembroke col- 
lection at Wilton House ; another, a smaller 
one, in the Stoa of Hadrian, at Athens. 
This representation, however, appears most 
frequently in the oldest works of Christian 
art, in which the laden Hermes is turned 
into a laden Christ, who often called him- 
self the Good Shepherd, and expressly says 
in the Gospel of St. Luke, that when the 
shepherd finds the sheep, he lays it joyfully 
on his shoulder." 

Now, although the idea of the Good 
Shepherd may have been of Pagan origin, 
yet derived from the parable of our Saviour 
in St. Luke and his language in St. John, 
it was early adopted by the Christians as a 
religious emblem. The Good Shepherd 
bearing the sheep upon his shoulders, the 
iwo hands of the Shepherd crossed upon 
his breast and holding the legs of the sheep, 
is a very common subject in the paintings 
of the earliest Christian era. It is an ex- 
pressive symbol of the Saviour's love — of 
him who taught us to build the new temple 
of eternal life — and, consequently, as 
Didron says, " the heart and imagination 
of Christians have dwelt fondly upon this 
theme; it has been unceasingly repeated 
under every possible aspect, and may be 
almost said to have been worn threadbare 
by Christian art. From the earliest ages, 
Christianity completely made it her own." 



And hence the Christian degree of Rose 
Croix has very naturally appropriated the 
" sign of the Good Shepherd," the repre- 
sentation of Christ bearing his once lost 
but now recovered sheep upon his shoul- 
ders, as one of its most impressive symbols. 

Goose and Gridiron. An alehouse 
with this sign, in London House- Yard, at 
the north end of St. Paul's. In 1717 the 
Lodge of Antiquity met at the Goose and 
Gridiron, and it was there that the first 
quarterly communication of the Grand 
Lodge of England, after the revival of 1717, 
was held on the 24th of June, 1717. 

Gormogons. A secret society estab- 
lished in 1724, in England, in opposition 
to Freemasonry. One of its rules was that 
no Freemason could be admitted until he 
was first degraded, and had then renounced 
the Masonic Order. It was absurdly and 
intentionally pretentious in its character ; 
claiming, in ridicule of Freemasonry, a great 
antiquity, and pretending that it was de- 
scended from an ancient society in China. 
There was much antipathy between the 
two associations, as will appear from the 
following doggerel, published in 1729 by 
Henry Carey : 

" The Masons and the Gormogons 

Are laughing at one another, 
While all mankind are laughing at them ; 
' Then why do they make such a bother ? 

" They bait their hook for simple gulls, 
And truth with bam they smother ; 
But when they 've taken in their culls, 
Why then 't is — Welcome, Brother ! " 

The Gormogons made a great splutter in 
their day, and published many squibs against 
Freemasonry; yet that is still living, while 
the Gormogons were long ago extinguished. 
They seemed to have flourished for but a 
very few years. 

Gothic Architecture. Of all the 
styles of architecture, the Gothic is that 
which is most intimately connected with 
the history of Freemasonry, having been 
the system peculiarly practised by the 
Freemasons of the Middle Ages. To what 
country or people it owes its origin has 
never been satisfactorily determined; al- 
though it has generally been conjectured 
that it was of Arabic or Saracenic extrac- 
tion, and that it was introduced into Eu- 
rope by persons returning from the Cru- 
sades. The Christians who had been in 
the Holy Wars received there an idea of 
the Saracenic works, which they imitated 
on their return to the West, and refined 
on them as they proceeded in the building 
of churches. The Italians, Germans, 
French, and Flemings, with Greek refugees, 
united in a fraternity of architects and 



318 



GOTHIC 



GRAND 



ranged from country to country, and erected 
buildings according to the Gothic style, 
which they had learned during their 
visits to the East, and whose fundamental 
principles they improved by the addition 
of other details derived from their own 
architectural taste and judgment. Hence 
Sir Christopher Wren thinks that this style 
of the Mediaeval Freemasons should be 
rather called the Saracenic than the Gothic. 
This style, which was distinguished, by its 
pointed arches, and especially by the per- 
pendicularity of its lines, from the rounded 
arch and horizontal lines of previous styles, 
was altogether in the hands of those archi- 
tects who were known, from the tenth to 
the sixteenth centuries, as Freemasons, and 
who kept their system of building as a 
secret, and thus obtained an entire mo- 
nopoly of both domestic and ecclesiastical 
architecture. At length, when the gilds or 
fraternities of Freemasons, "who alone," 
says Mr. Hope, " held the secrets of Gothic 
art," were dissolved, the style itself was 
lost, and was succeeded by what Paley says 
{Man. of Goth. Arch., p. 15,) was "a worse 
than brazen era of architecture." For fur- 
ther details, see Travelling Freemasons. 

Gothic Constitutions. A title 
sometimes given to the Constitutions which 
are supposed to have been adopted by the 
Freemasons at the city of York, in the 
tenth century, and so called in allusion to 
the Gothic architecture which was intro- 
duced into England by the Fraternity. A 
more correct and more usual designation of 
these laws is the York Constitutions, which 
see. 

Gothic Mysteries. See Scandina- 
vian Mysteries. 

Gourgas, John James Joseph. 
A merchant of New York, who was born 
in France in 1777, and received a member 
of the Scottish Eite in 1806. His name is 
intimately connected with the rise and pro- 
gress of the Ancient and Accepted Scottish 
Rite in the Northern Jurisdiction of the 
United States. Through his representa- 
tions and his indefatigable exertions, the 
Mother Council at Charleston was induced 
to denounce the spurious Consistory of 
Joseph Cerneau in the city of New York, 
and to establish there a Supreme Council 
for the Northern Jurisdiction, of which Bro. 
Gourgas was elected the Secretary General. 
He continued to hold this office until 1832, 
when he was elected Sovereign Grand Com- 
mander. In 1851, on the removal of the 
Grand East of the Supreme Council to 
Boston, he resigned his office in favor of 
Brother Giles Fonda Yates, but continued 
to take an active interest, so far as his age 
would permit, in the Eite until his death, 
which occurred at New York on February 



14, 1865, at the ripe old age of eighty-eight, 
and being at the time probably the oldest 
possessor of the thirtieth degree in the world. 
Brother Gourgas was distinguished for the 
purity of his life and the powers of his in- 
tellect. His Masonic library was very val- 
uable, and especially rich in manuscripts. 
His correspondence with Dr. Moses Hol- 
brook, at one time Grand Commander of 
the Southern Council, is in the Archives of 
that body, and bears testimony to his large 
Masonic attainments. 

Grades. Degrees in Masonry are 
sometimes so called. It is a French word. 
See Degrees. 

Grammar. One of the seven liberal 
arts and sciences, which forms, with Logic 
and Ehetoric, a triad dedicated to the cul- 
tivation of language. " God," says Sanc- 
tius, " created man the participant of rea- 
son ; and as he willed him to be a social 
being, he bestowed upon him the gift of 
language, in the perfecting of which there 
are three aids. The first is Grammar, 
which rejects from language all solecisms 
and barbarous expressions; the second is 
Logic, which is occupied with the truthful- 
ness of language ; and the third is Rhetoric, 
which seeks only the adornment of lan- 
guage." 

Grand Architect. A degree in 
several of the Eites modelled upon the 
twelfth of the Ancient and Accepted 
Scottish Eite. It is, 1. The sixth degree 
of the Eeform of St. Martin ; 2. The four- 
teenth of the Eite of Elected Cohens ; 3. 
The twenty-third of the Eite of Mizraim ; 
and 4. The twenty-fourth of the Metropol- 
itan Chapter of France. 

Grand Architect of the Uni- 
verse. The title applied in the technical 
language of Freemasonry to the Deity. It 
is appropriate that a society founded on 
the principles of architecture, which sym- 
bolizes the terms of that science to moral 
purposes, and whose members profess to be 
the architects of a spiritual temple, should 
view the Divine Being, under whose holy 
law they are constructing that edifice, as 
their Master Builder or Grand Architect. 

Grand Chapter. A Grand Chapter 
consists of the High Priests, Kings, and 
Scribes, for the time being, of the several 
Chapters under its jurisdiction, of the Past 
Grand and Deputy Grand High Priests, 
Kings, and Scribes of the said Grand Chapter. 
In some Grand Chapters Past High Priests 
are admitted to membership, but in others 
they are not granted this privilege, unless 
they shall have served as Grand and Dep- 
uty Grand High Priests, Kings, or Scribes. 
Grand Chapters have the sole government 
and superintendence of the several Eoyal 
Arch Chapters and Lodges of Most Excel- 



GKAND 



GRAND 



319 



lent Past and Mark Masters within their 
several jurisdictions. 

Until the year 1797, there was no organ- 
ization of Grand Chapters in the United 
States. Chapters were held under the au- 
thority of a Master's Warrant, although the 
consent of a neighboring Chapter was 
generally deemed expedient. But in 1797, 
delegates from several of the Chapters in 
the Northern States assembled at Boston 
for the purpose of deliberating on the ex- 
pediency of organizing a Grand Chapter 
for the government and regulation of the 
several Chapters within the said States. 
This convention prepared an address to the 
Chapters in New York and New England, 
disclaiming the power of any Grand Lodge 
to exercise authority over Royal Arch 
Masons, and declaring it expedient to es- 
tablish a Grand Chapter. In consequence 
of this address, delegates from most of the 
States above mentioned met at Hartford 
in January, 1798, and organized a Grand 
Chapter, formed and adopted a Constitu- 
tion, and elected and installed their officers. 
This example was quickly 'followed by other 
parts of the Union, and Grand Chapters 
now exist in nearly all the States. 

The officers of a Grand Chapter are usu- 
ally the same as those of a Chapter, with 
the distinguishing prefix of " Grand " to 
the titles. The jewels are also the same, 
but enclosed within a circle. In England 
and Scotland the Grand Chapter bears the 
title of Supreme Grand Chapter. 

Grand Commander. The presid- 
ing officer of a Grand Commandery of 
Knights Templars. 

Grand Commander of the East- 
ern Star. (Grand Commandeur de 
VEtoile d' Orient.) A degree in Pyron's 
collection. 

Grand Conclave. The title of the 
presiding body of Templarism in England 
is the "Grand Conclave of the Religious 
and Military Order of Masonic Knights 
Templars." 

Grand Conservators. On July 1, 
1814, the Grand Mastership of the Order in 
France, then held by Prince Cambaceres, 
was, in consequence of the political troubles 
attendant upon the restoration of the mon- 
archy, declared vacant by the Grand Orient. 
On August 12, the Grand Orient decreed 
that the functions of Grand Master should 
be provisionally discharged by a commis- 
sion consisting of three Grand officers, to 
be called Grand Conservators, and Mac- 
donald, Duke of Tarentum, the Count de 
Beurnonville, and Timbrune, Count de 
Valence, were appointed to that office. 

Grand Consistory. The governing 
body over a State of the Ancient and Ac- 
cepted Scottish Rite; subject, however, to 



the superior jurisdiction of the Supreme 
Council of the Thirty-third. The members 
of the Grand Consistory are required to be 
in possession of the thirty-second degree. 

Grand Council. The title given to 
the first three officers of a Royal Arch 
Chapter. Also the name of the superin- 
tending body of Cryptic Masonry in any 
jurisdiction. It is composed of -the first 
three officers of each Council in the juris- 
diction. Its officers are: Most Puissant 
Grand Master, Thrice Illustrious Deputy 
Grand Master, Illustrious Grand Conductor 
of the Works, Grand Treasurer, Grand Re- 
corder, Grand Chaplain, Grand Marshal, 
Grand Captain of the Guards, Grand Con- 
ductor of the Council, and Grand Steward. 

Grand East. The city in which the 
Grand Lodge, or other governing Masonic 
Body, is situated, and whence its official 
documents emanate, is called the Grand 
East. Thus, a document issued by the 
Grand Lodge of Massachusetts would be 
dated from the " Grand East of Boston," 
or if from the Grand Lodge of Louisiana, 
it would be the " Grand East of New Or- 
leans." The place where a Grapd Lodge 
meets is therefore called a Grand East. 
The word is in constant use on the conti- 
nent of Europe and in America, but seldom 
employed in England, Scotland, or Ireland. 

Grand Encampment. See En- 
campment, Grand. 

Grand High Priest. The presid- 
ing officer of a Grand Royal Arch Chapter 
in the American system. The powers and 
prerogatives of a Grand High Priest are 
far more circumscribed than those of a 
Grand Master. As the office has been con- 
stitutionally created by the Grand Chapter, 
and did not precede it as that of Grand 
Masters did the Grand Lodges, he possesses 
no inherent prerogatives, but those only 
which are derived from and delegated to 
him by the Constitution of the Grand Chap- 
ter and regulations formed under it for the 
government of Royal Arch Masonry. 

Grand Inquiring Commander. 
The sixty-sixth degree of the Rite of Miz- 
raim. 

Grand Inspector, Inquisitor 
Commander. The thirty-first degree 
of the Ancient and Accepted Scottish Rite. 
It is not an historical degree, but simply a 
judicial power of the higher degrees. The 
place of meeting is called a Supreme Tri- 
bunal. The decorations are white, and the 
presiding officer is styled Most Perfect 
President. The jewel of the degree is a 
Teutonic cross of silver attached to white 
watered ribbon. 

Grand JLodge. A Grand Lodge is the 
dogmatic and administrative authority of 
Ancient Craft Masonry, or the three Sym- 



320 



GRAND 



GRAND 



bolic degrees. It is defined in the old Charges 
of 1725 as " consisting of and formed by the 
Masters and Wardens of all the regular 
Lodges upon record, with the Grand Master 
at their head, and his Deputy on his left 
hand, and the Grand Wardens in their pro- 
per places." This definition refers to a very 
modern organization, for of Grand Lodges 
thus constituted we have no written evi- 
dence previous to the year 1717, when Free- 
masonry was revived in England. Previ- 
ous to that time the administrative au- 
thority of the Craft was exercised by a 
General Assembly of the Masons of a ju- 
risdiction which met annually. (See Assem- 
bly,) The true history of Grand Lodges 
commences, therefore, from what has been 
called the era of the revival. 

In 1717, there were only four Lodges 
in existence in London, and no others in 
the whole south of England. These four 
Lodges determimed, if possible, to revive 
the Institution from its depressed state, and 
accordingly they met in February, 1717, at 
the Apple-Tree Tavern, (whose name has 
thus been rendered famous for all time ; ) and 
after placing the oldest Master Mason, who 
was the Master of a Lodge, in the chair, 
they constituted themselves into a Grand 
Lodge, and resolved, says Preston, " to re- 
vive the quarterly communications of the 
Fraternity." On the following St. John 
the Baptist's day, the Grand Lodge wa3 
duly organized, and Mr. Anthony Sayre 
was elected Grand Master, who " appointed 
his Wardens, and commanded the brethren 
of the four old Lodges to meet him and 
the Wardens quarterly in communication." 
From that time Grand Lodges have been 
uninterruptedly held; receiving, however, 
at different periods, various modifications. 

A Grand Lodge is invested with power 
and authority over all the Craft within its 
jurisdiction. It is the Supreme Court of 
Appeal in all Masonic cases, and to its 
decrees implicit obedience must be paid 
by every Lodge and every Mason situated 
within its control. The government of 
Grand Lodges is, therefore, completely des- 
potic. While a Grand Lodge exists, its 
edicts must be respected and obeyed with- 
out examination by its subordinate Lodges. 
This autocratic power of a Grand Lodge 
is based upon a principle of expediency, and 
derived from the fundamental law estab- 
lished at the organization of Grand Lodges 
in the beginning of the last century. In 
so large a body as the Craft, it is absolutely 
necessary that there should be a supreme 
controlling body to protect the Institution 
from anarchy, and none could be more con- 
veniently selected than one which, by its 
representative character, is, or ought to be, 
composed of the united wisdom, prudence, 



and experience of all the subordinate 
Lodges under its obedience ; so that the 
voice of the Grand Lodge is nothing else 
than the voice of the Craft expressed by 
their representatives. Hence the twelfth 
of the General Regulations declares that 
" the Grand Lodge consists of, and is formed 
by, the Masters and Wardens of all the 
regular particular Lodges upon record." 

So careful has the Institution been to 
preserve the dogmatic and autocratic power 
of tne Grand Lodge, that all elected Masters 
are required, at the time of their installa- 
tion, to make the following declaration : 

"You agree to hold in veneration the 
original rulers and patrons of the Order of 
Freemasonry, and their regular successors, 
supreme and subordinate, according to 
their stations ; and to submit to the awards 
and resolutions of your brethren in Grand 
Lodge convened, in every case, consistent 
with the Constitutions of the Order. 

"You promise to pay homage to the 
Grand Master for the time being, and to 
his officers when duly installed, and strictly 
to conform to every edict of the Grand 
Lodge." 

The organization of new Grand Lodges 
in America has followed that adopted, in 
essential particulars, by the four Lodges 
which established the Grand Lodge of Eng- 
land in 1717. When it is desired to or- 
ganize a Grand Lodge, three or more le- 
gally-constituted Lodges, working in 'any 
State, territory, or other independent po- 
litical division, where no Grand Lodge al- 
ready exists, may meet in convention, 
adopt by-laws, elect officers, and organize 
a Grand Lodge. The Lodges within its 
jurisdiction then surrender their Warrants 
of constitution to the Grand Lodges from 
which they respectively had received them, 
and accept others from the newly-organ- 
ized Grand Lodge, which thenceforward 
exercises all Masonic jurisdiction over the 
State in which it has been organized. 

A Grand Lodge thus organized consists 
of the Masters and Wardens of all the 
Lodges under its jurisdiction, and such 
Past Masters as may enroll themselves or 
be elected as members. Past Masters are 
not, however, members of the Grand Lodge 
by inherent right, but only by courtesy, 
and no Past Master can remain a member 
of the Grand Lodge unless he is attached 
to some subordinate Lodge in its jurisdic- 
tion. 

All Grand Lodges are governed by the 
following officers: Grand Master, Deputy 
Grand Master, Senior and Junior Grand 
Wardens, Grand Treasurer, and Grand 
Secretary. These are usually termed the 
Grand officers; in addition to them there 
are subordinate officers appointed by the 



GRAND 



GRAND 



321 



Grand Master and the Grand Wardens, 
such as Grand Deacons, Grand Stewards, 
Grand Marshal, Grand Pursuivant, Grand 
Sword Bearer, and Grand Tiler ; but their 
number and titles vary in different Grand 
Lodges. 

Grand Lodge Manuscript. A 
roll of parchment, nine inches in length 
and five in breadth, containing the Legend 
of the Craft and the Old Charges. It is 
preserved in the archives of the Grand 
Lodge of England, but there is no record 
of how it got there. Affixed to it is the 
date A. D. 1132, which is evidently an error, 
and was most probably intended for 1632, 
perhaps 1532, for in the sixteenth century 
manuscripts there is a very slight differ- 
ence in the form of the 1 and the 5. This 
manuscript was first noticed by Brother W. 
J. Hughan, who transcribed it, and pub- 
lished it in his Old Charges of British Free- 
masons. 

Grand Master. The presiding offi- 
cer of the symbolic degrees in a jurisdic- 
tion. He presides, of course, over the 
Grand Lodge, and has the right not only 
to be present, but also to preside in every 
Lodge, with the Master of the Lodge on 
his left hand, and to order his Grand War- 
dens to attend him, and act as Wardens in 
that particular Lodge. He has the right 
of visiting the Lodges and inspecting their 
books and mode of work as often as he 
pleases, or, if unable to do so, he may de- 
pute his Grand officers to act for him. He 
has the power of granting dispensations for 
the formation of new Lodges ; which dis- 
pensations are of force until revoked by 
himself or the Grand Lodge. He may also 
grant dispensations for several other pur- 
poses, for which see the article Dispensa- 
tion. Formerly, the Grand Master ap- 
pointed his Grand officers, but this regula- 
tion has been repealed, and the Grand offi- 
cers are now all elected by the Grand 
Lodges. 

When the Grand Master visits a Lodge, 
he must be received with the greatest re- 
spect, and the Master of the Lodge should 
always offer him the chair, which the 
Grand Master may or may not accept at 
his pleasure. 

Should the Grand Master die, or be ab- 
sent from the jurisdiction during his term 
of office, the Deputy Grand Master assumes 
his powers, or, if there be no Deputy, then 
the Grand Wardens according to seniority. 

Grand Master Architect. ( Grand 
Maltre Architect.) The twelfth degree in the 
Ancient and Accepted Scottish Rite. This 
is strictly a scientific degree, resembling in 
that respect the degree of Fellow Craft. 
In it the principles of architecture and the 
connection of the liberal arts with Masonry 
2Q 21 



are unfolded. Its officers are three — a 
Master, and two Wardens. The Chapter 
is decorated with white and red hangings, 
and furnished with the five orders of archi- 
tecture, and a case of mathematical instru- 
ments. The apron is white, lined with 
blue; and the jewel is a gold medal, on 
which are engraved the orders of architec- 
ture. It is suspended by a stone-colored 
ribbon. 

Grand Master Mason. The title 
given to the Grand Master in the Grand 
Lodge of Scotland. 

Grand Master of all Symbolic 
Lodges. ( Venerable Maltre de toutes les 
Loges. ) The twentieth degree in the Ancient 
and Accepted Scottish Rite. The presiding 
officer is styled Venerable Grand Master, 
and is assisted by two Wardens in the west. 
The decorations of the Lodge are blue and 
yellow. The old ritual contains some inter- 
esting instructions respecting the first and 
second Temple. 

Among the traditions preserved by the 
possessors of this degree, is one which 
states that after the third Temple was de- 
stroyed by Titus, the son of Vespasian, the 
Christian Freemasons who were then in 
the Holy Land, being filled with sorrow, 
departed from home with {he determina- 
tion of building a fourth, and that, dividing 
themselves into several bodies, they dis- 
persed over the various parts of Europe. 
The greater number went to Scotland, and 
repaired to the town of Kilwinning, where 
they established a Lodge and built an ab- 
bey, and where the records of the Order 
were deposited. This tradition, preserved 
in the original rituals, is a very strong pre- 
sumptive evidence that the degree owed its 
existence to the Templar system of Ramsay. 

Grand Master of Light. One of 
the various names bestowed on the degree 
of Knight of St. Andrew. 

Grand Offerings. According to the 
English system of lectures, three important 
events recorded in Scripture are designated 
as the three grand offerings of Masonry, 
because they are said to have occurred on 
Mount Moriah, which symbolically repre- 
sents the ground-floor of the Lodge. These 
three grand offerings are as follows : The 
first grand offering was when Abraham 
prepared to offer up his son Isaac ; the sec- 
ond was when David built an altar to stay 
the pestilence with which his people were 
afflicted ; and the third was when Solomon 
dedicated to Jehovah the Temple which he 
had completed. See Ground-Floor of the 
Lodge. 

Grand Officers. The elective officers 
of a superintending Masonic body, such as 
Grand Lodge, Grand Chapter, etc., are so 
called. The appointed officers are desig- 



322 



GRAND 



GRAND 



nated as subordinate officers ; but this dis- 
tinction is not always strictly observed. 

Grand Orient. Most of the Grand 
Lodges established by the Latin races, 
such as those of France, Spain, Italy, and 
the South American States, are called 
Grand Orients. The word is thus, in one 
sense, synonymous with Grand Lodge ; but 
these Grand Orients have often a more ex- 
tensive obedience than Grand Lodges, fre- 
quently exercising jurisdiction over the 
highest degrees, from which English and 
American Grand Lodges refrain. Thus, 
the Grand Orient of France exercises juris- 
diction not only over the seven degrees of 
its own Rite, but also over the thirty-three 
of the Ancient and Accepted, and over all 
the other Rites which are practised in 
France. 

Grand Orient is also used in English, 
and especially in American, Masonry to in- 
dicate the seat of the Grand Lodge of 
highest Masonic power, and is thus equiva- 
lent to Grand East, which see. 

Grand Pontiff. ( Grand Pontife ou 
Sublime Ecossais.) The nineteenth degree 
of the Ancient and Accepted Scottish Rite. 
The degree is occupied in an examination 
of the Apocalyptic mysteries of the New 
Jerusalem. Its officers are a Thrice Puis- 
sant and one Warden. The Thrice Puis- 
sant is seated in the east on a throne 
canopied with blue, and wears a white satin 
robe. The Warden is in the west, and holds 
a staff of gold. The members are clothed 
in white, with blue fillets embroidered with 
twelve stars of gold, and are called True 
and Faithful Brothers. The decorations 
of the Lodge are blue sprinkled with gold 
stars. 

Grand Principals. The first three 
officers of the Grand Chapter of England 
are so called. They are respectively desig- 
nated as Z., H., and J., meaning Zerubba- 
bel, Haggai, and Joshua. 

Grand Prior. 1. Each chief or con- 
ventual bailiff of the eight languages of 
the Order of Malta was called a Grand 
Prior. There were also other Grand Priors, 
under whom were several Commanderies. 
The Grand Priors of the Order were twenty- 
six in number. 2. The third officer in the 
Supreme Council of the Ancient and Ac- 
cepted Scottish Rite for the Southern Ju- 
risdiction of the United States. See Prior. 

Grand Secretary. The recording 
and corresponding officer of a Grand Lodge, 
whose signature must be attached to every 
document issued from the Grand Lodge; 
where there is no Grand Register or Keeper 
of the Seals, he is the custodian of the Seal 
of the Grand Lodge. The Regulations of 
1722 had provided for the office, but no ap- 
pointment was made until 1723, when Wil- 



liam Cowper was chosen by the Grand 
Lodge. The office was therefore at first an 
elective one, but Anderson, in his edition 
of 1738, says that "ever since, the new 
Grand Master, upon his commencement, 
appoints the Secretary, or continues him 
by returning him the books." This usage 
is still pursued by the modern Grand Lodge 
of England; but in every jurisdiction of 
this country the office of Grand Secretary 
is an elective one. The jewel of the Grand 
Secretary is a circle enclosing two pens 
crossed. His badge of office was formerly 
a bag. See Bag. 

G rand Stewards. Officers of a Grand 
Lodge, whose duty it is to prepare and serve 
at the Grand Feast. This duty was at first 
performed by the Grand Wardens, but in 
1720 they were authorized " to take some 
Stewards to their assistance." This was 
sometimes done and sometimes omitted, so 
that often there were no Stewards. In 1732, 
the Stewards, to the number of twelve, 
were made permanent officers ; and it was 
resolved that in future, at the annual elec- 
tion, each Steward should nominate his 
successor. At present, in the Grand Lodge 
of England, eighteen Grand Stewards are 
annually appointed from eighteen different 
Lodges. Each Lodge recommends one of 
its subscribing members, who is nominated 
by the former Steward of that Lodge, and 
the appointment is made by the Grand 
Master. The number of Grand Stewards 
in this country seldom exceeds two, and 
the appointment is made in some Grand 
Lodges by the Grand Master, and in others 
by the Junior Grand Warden. The jewel 
of a Grand Steward is a cornucopia within 
a circle, and his badge of office a white rod. 

Grand Stewards 9 Lodge. Ac- 
cording to the Constitutions of England, 
the past and present Grand Stewards con- 
stitute a Lodge, which has no number, but 
is registered in the Grand Lodge books at 
the head of all other Lodges. It is repre- 
sented in the Grand Lodge by its Master, 
Wardens, and Past Masters, but has no 
power of making Masons. The institution 
has not been introduced into this country 
except in the Grand Lodge of Maryland, 
where the Grand Stewards' Lodge acts as a 
Committee of Grievances during the recess 
of the Grand Lodge. 

Grand Tiler. An officer who per- 
forms in a Grand Lodge the same duties 
that a Tiler does in a subordinate Lodge. 
The Grand Tiler is prohibited from being a 
member of the Grand Lodge, because his 
duties outside of the door would prevent 
his taking part in the deliberations of the 
body. 

Grand Treasurer. The office of 
Grand Treasurer was provided for by the 



GRAND 



GRAVE 



323 



Regulations of 1722, and in 1724, on the 
organization of the Committee of Charity, 
it was enacted that a Treasurer should be 
appointed. But it was not until 1727 that 
the office appears to have been really filled 
by the selection of Nathaniel Blakerly. 
But as he was elected Deputy Grand Mas- 
ter in the same year, and yet continued to 
perform the duties of Treasurer, it does not 
appear to have been considered as a dis- 
tinct appointment. In 1738, he demitted 
the office, when Revis, the Grand Secretary, 
was appointed. But he declined on the 
ground that the offices of Secretary and 
Treasurer should not be held by the same 
person, — "the one being a check on the 
other." So that, in 1739, it was made a 
permanent office of the Grand Lodge by 
the appointment of Bro. John Jesse. It is 
an elective office ; and it was provided, by 
the Old Regulations, that he should be " a 
brother of good worldly substance." The 
duties are similar to those of the Treasurer 
of a subordinate Lodge. The jewel is a 
circle enclosing two keys crossed, or in 
saltire. According to ancient custom, his 
badge of office was a white staff, but this is 
generally disused in this country. 

Grand Wardens. The Senior and 
Junior Grand Wardens are the third and 
fourth officers of a Grand Lodge. Their 
duties do not differ very materially from 
those of the corresponding officers of a sub- 
ordinate Lodge, but their powers are of 
course more extensive. 

The Grand Wardens succeed to the gov- 
ernment of the Craft, in order of rank, 
upon the death or absence from the juris- 
diction of the Grand and Deputy Grand 
Masters. See Succession to the Chair? 

It is also their prerogative to accompany 
the Grand Master in his visitations of the 
Lodges, and when there to act as his War- 
dens. 

In the absence of the Senior Grand War- 
den, the Junior does not occupy the west, 
but retains his position in the south. 
Having been elected and installed to pre- 
side in the south, and to leave that station 
only for the east, the temporary vacancy 
in the west must be supplied by the ap- 
pointment by the Grand Master of some 
other brother. See Wardens. 

On the same principle, the Senior Grand 
Warden does not supply the place of the 
absent Deputy Grand Master, but retains 
his station in the west. 

The old Charges of 1722 required that 
no one could be a Grand Warden until he 
had been the Master of a Lodge. The rule 
still continues in force, either by specific 
regulations or by the force of usage. 

By the Regulations of 1721, the Grand 
Master nominated the Grand Wardens, but 



if his nomination was not approved, the 
Grand Lodge proceeded to an election. By 
the present Constitutions of England the 
power of appointment is vested absolutely 
in the Grand Master. In this country the 
Grand Wardens are elected by the Grand 
Lodge. 

Grasse Tilly, Alexandre Fran- 
cois Auguste Comte de. He was 
ttie son of the Comte de Grasse who com- 
manded the French fleet that had been sent 
to the assistance of the Americans in their 
revolutionary struggle. De Grasse Tilly 
was born at Versailles, in France, about the 
year 1766. He was initiated in the Mother 
Scottish Lodge du Contrat Social, and sub- 
sequently, going over to America, resided 
for some time in the island of St. Domingo, 
whence he removed to the city of Charleston, 
in South Carolina, where, in 1796, he affili- 
ated with the French Lodge la Candeur. 
In 1799, he was one of the founders of the 
Lodge la Reunion Franchise, of which he 
was at one time the Venerable or Master. 
In 1802, the Comte de Grasse was a mem- 
ber of the Supreme Council of the Ancient 
and Accepted Rite, which had been estab- 
lished the year before at Charleston ; and in 
the same year he received a patent as 
Grand Commander for life of the French 
West India islands. In 1802 he returned 
to St. Domingo, and established a Supreme 
Council of the Scottish Rite at Port au 
Prince. In 1804 he went to Europe, and 
labored with great energy for the extension 
of the Ancient and Accepted Rite. On 
September 22, 1804, he founded at Paris a 
Supreme Council of the Ancient and Ac- 
cepted Scottish Rite, of which body he was, 
until 1806, the Grand Commander. On 
March 5, 1805, he organized a Supreme 
Council at Milan, in Italy, and on July 4, 
1811, another at Madrid, in Spain. The 
Comte de Grasse was an officer in the 
French army, and was taken prisoner by 
the English and detained in England until 
1815, when he returned to Paris. He im- 
mediately resumed his functions as Grand 
Commander of a body which took the un- 
authorized pretentious title of the Supreme 
Council of America. For several years 
Scottish Masonry in France was convulsed 
with dissensions, which De Grasse vainly 
labored to reconcile. Finally, in 1818, he 
resigned his post as Grand Commander, 
and was succeeded by the Comte Decazes. 
From that period he appears to have passed 
quietly out of the Masonic history of France, 
and probably died soon after. 

Grave. The grave is, in the Master's 
degree, the analogue of the pastos, couch 
or coffin, in the Ancient Mysteries, and is 
intended scenically to serve the same pur- 
pose. The grave is, therefore, in that de- 



324 



GREATER 



GREGORIANS 



gree, intended, in connection with the sprig 
of acacia, to teach symbolically the great 
Masonic doctrine of a future life. 

Greater Lights. See Lights, Greater, 
Bible, Square and Compasses. 

Greece. In 1867, the first steps were 
taken to establish a Grand Lodge in Greece 
by the Lodges which had been recently 
founded there by the Grand Orient of Italy, 
but owing to various causes the organiza- 
tion did not succeed, and until 1872 the 
Grecian Lodges were presided over by a 
Deputy Grand Master, appointed by and 
the representative of the Grand Orient of 
Italy. 

On July 22, 1872, the Lodges of Greece 
met at Athens, and organized the Grand 
Lodge of Greece, electing His Imperial 
Highness Prince Rhodocanakis the first 
Grand Master. The Order is now repre- 
sented by seven Lodges, at Syra, Athens, 
Piraeus, Chalkis, Corfu, Patras, Lamia, and 
Argos. 

At the same time a Supreme Council of 
the Ancient and Accepted Scottish Rite 
was organized. The seat of both bodies is 
at Athens. 

Greece, Mysteries in. The princi- 
pal Pagan mysteries celebrated in Greece 
were the Eleusinian and the Bacchic, both 
of which see. 

Green. Green, as a Masonic color, is 
almost confined to the four degrees of Per- 
fect Master, Knight of the East, Knight of 
the Red Cross, and Prince of Mercy. In 
the degree of Perfect Master it is a symbol 
of the moral resurrection of the candidate, 
teaching him that being dead to vice he 
should hope to revive in virtue. 

In the degree of Knight of the Red Cross, 
this color is employed as a symbol of the 
immutable nature of truth, which, like the 
bay tree, will ever flourish in immortal 
green. 

This idea of the unchanging immortality 
of that which is divine and true, was al- 
ways connected by the ancients with the 
color of green. Among the Egyptians, the 
god Phtha, the active spirit, the creator and 
regenerator of the world, the goddess 
Pascht, the divine preserver, and Thoth, the 
instructor of men in the sacred doctrines of 
truth, were all painted in the hieroglyphic 
system with green flesh. 

Portal says, in his essay on Symbolic 
Colors, that " green was the symbol of vic- 
tory ; " and this reminds us of the motto 
of the Red Cross Knights, " magna est Veri- 
tas et prevalebit," — great is truth and 
mighty above all things; and hence green is 
the symbolic color of that degree. 

In the degree of Prince of Mercy, or the 
twenty-sixth degree of the Scottish Rite, 
green is also symbolic of truth, and is the 



appropriate color of the degree, because 
truth is there said to be the palladium of 
the Order. 

In the degree of Knight of the East, in 
the Ancient and Accepted Scottish Rite, 
green is also the symbolic color. We may 
very readily suppose, from the close con- 
nection of this degree in its ritual with that 
of the Red Cross Knight, that the same 
symbolic explanation of the color would 
apply to both, and I think that such an ex- 
planation might very properly be made; 
but it is generally supposed by its posses- 
sors that the green of the Knights of the 
East alludes to the waters of the river Eu- 
phrates, and hence its symbolism is not 
moral but historical. 

The evergreen of the third degree is to 
the Master Mason an emblem of immortal- 
ity. Green was with the Druids a symbol 
of hope, and the virtue of hope with a Ma- 
son illustrates hope of immortality. In all 
the Ancient Mysteries, this idea was carried 
out, and green symbolized the birth of the 
world, and the moral creation or resurrec- 
tion of the initiate. If we apply this to the 
evergreen of the Master Mason we shall 
again find a resemblance, for the acacia is 
emblematic of a new creation of the body, 
and a moral and physical resurrection. 

Greeting. This word means saluta- 
tion, and, under the form of " Thrice Greet- 
ing," it is very common at the head of Ma- 
sonic documents. In the beginning of the 
last century it was usual at the meeting of 
Masons to say, " God's good greeting be to 
this our happy meeting." Brown gives the 
formula as practised in 1800 : " The recom- 
mendation I bring is from the right worthy 
and worshipful brothers and fellows of the 
Holy Lodge of St. John, who greet your 
worship well." This formula is obsolete, 
but the word greeting is still in use among 
Freemasons. In Masonic documents it is 
sometimes found in the form of S.'. S.\ S.\, 
which three letters are the initials of the 
Latin word salutem or health, three times 
repeated, and therefore equivalent to 
" Thrice Greeting." 

Gregorians. An association estab- 
lished early in the eighteenth century in 
ridicule of and in opposition to the Free- 
masons. There was some feud between the 
two Orders, but the Gregorians at last suc- 
cumbed, and long ago became extinct. 
They lasted, however, at least until the end 
of the century, for there is extant a Sermon 
preached before them in 1797. They must 
too, by that time, have changed their char- 
acter, for Prince William Frederick of 
Gloucester was then their presiding officer ; 
and Dr. Munkhouse, the author of that 
sermon, who was a very ardent Mason, 
speaks in high terms of the Order as an 



GREINEMANN 



GUGOMOS 



325 



ally of Freemasonry, and distinguished for 
its "benign tendency and salutary effects." 

Greineniann, Ludwig. A Do- 
minican monk, who, while preaching a 
course of Lent sermons at Aix-la-Chapelle 
in 1779, endeavored to prove that the Jews 
who crucified Jesus were Freemasons; that 
Pilate and Herod were Wardens in a Ma- 
sonic Lodge; and that Judas, before he be- 
trayed his Lord, had been initiated in the 
synagogue, the thirty pieces of silver which 
he returned being the amount of his fee for 
initiation. With discourses like these, 
Greinemann, who had threatened, if his 
followers would assist him, he would slay 
every Freemason he met with his own hand, 
so excited the people, that the magistrates 
were compelled to issue an edict forbidding 
the assemblies of the Freemasons. Peter 
Schuff, a Capuchin, also vied with Greine- 
mann in the labor of persecution, and peace 
was not restored until the neighboring free 
imperial states threatened that, if the 
monks did not refrain from stirring up the 
mob against Freemasonry, they should be 
prohibited from collecting alms in their 
territories. 

Grip. This word is peculiar to Masonic 
language. It is not to be found in any 
English dictionary except Webster's, where 
it is marked as " obsolete or vulgar." The 
correct equivalent English word is " gripe," 
which is used also in one or two Masonic 
works of the beginning of the last century ; 
but grip was very soon adopted as the tech- 
nical word of Masonry; and so uninter- 
rupted has been its use, that at length, not- 
withstanding the derogatory remark of 
Webster, it has passed into the colloquial 
language of the day to signify a grasp of 
the hand. But in Masonry the meaning of 
the word is somewhat different. German 
Masons call it der griff, and French ones, 
V attouchement. 

Grot on. In the Leland Manuscript, a 
corruption of Crotona, where Pythagoras 
established his school. 

Ground-Floor of the :Lodge. 
Mount Moriah, on which the Temple of 
Solomon was built, is symbolically called 
the ground-floor of the Lodge, and hence it 
is said that "the Lodge rests on holy 
ground." This ground-floor of the Lodge 
is remarkable for three great events re- 
corded in Scripture, and which are called 
" the three grand offerings of Masonry." It 
was here that Abraham prepared, as a token 
of his faith, to offer up his beloved son 
Isaac — this was the first grand offering ; it 
was here that David, when his people were 
afflicted with a pestilence, built an altar, and 
offered thereon peace-offerings and burnt-of- 
ferings to appease the wrath of God — this 



was the second grand offering ; and lastly, it 
was here, that when the Temple was com- 
pleted, King Solomon dedicated that mag- 
nificent structure to the service of Jehovah, 
with the offering of pious prayers and many 
costly presents — and this was the third 
grand offering. 

This sacred spot was once the threshing- 
floor of Oman the Jebusite, and from him 
David purchased it for fifty shekels of 
silver. The Kabbalists delight to invest it 
with still more solemn associations, and de- 
clare that it was the spot on which Adam 
was born and Abel slain. See Holy Ground. 

Ground-Floor of King Solo- 
mon's Temple. This is said to have 
been a Mosaic pavement, consisting of 
black and white stones laid lozengewise, 
and surrounded by a tesselated border. The 
tradition of the Order is that Entered Ap- 
prentices' Lodges were held on the ground- 
floor of King Solomon's Temple; and hence 
a Mosaic pavement, or a carpet representing 
one, is a very common decoration of Ma- 
sonic Lodges. See Mosaic Pavement, and 
Grand Offerings. 

Guard. See Due Guard. 

Guard of the Conclave. See Knight 
of the Christian Mark. 

Guards. Officers used in working the 
rituals of the Red Cross and Templar de- 
grees. They do not constitute regular 
officers of a Council or Commandery, but 
are appointed pro re natd. 

Guerrier de Dumast. A distin- 
guished French Mason, born at Nancy on 
February 26, 1796. He is the author of a 
poem entitled La Magonnerie, in three can- 
tos, enriched with historical, etymological, 
and critical notes, published in 1820. For 
this work he received from the Lodge 
Freres Artistes, of which he was the orator, 
a gold medal. He was the author of several 
other works both Masonic and secular. 

Gugomos, Baron Von. An im- 
postor in Masonry, who, in 1775, appeared 
in Germany, and, being a member of the 
Order of Strict Observance, claimed that 
he had been delegated by the Unknown 
Superiors of the Holy See at Cyprus to 
establish a new Order of Knights Templars. 
Calling himself Dux and High Priest, he 
convoked a Masonic Congress at Wies- 
baden, which, notwithstanding the warning 
of Dr. Bode, was attended by many influen- 
tial members of the Fraternity. His pre- 
tensions were so absurd, that at length his 
imposture was detected, and he escaped 
secretly out of Wiesbaden. In 1786, Gu- 
gomos confessed the imposition, and, it is 
said, asserted that he had been employed 
as a tool by the Jesuits to perform this part, 
that Freemasonry might be injured. 



326 



GUIBBS 



HAGGAI 



Guibos. The names given to the As- 
sassins of the third degree by some of the 
inventors of the high degrees, are of so 
singular a form as to have almost irresist- 
ibly led to the conclusion that these names 
were bestowed by the adherents of the 
house of Stuart upon some of their ene- 
mies as marks of infamy. Such, for in- 
stance, is Romvel, the name of one of the 
Assassins in certain Scottish degrees, which 
is probably a corruption of Cromwell. 
Jubelum Guibbs, another name of one of 
these traitors, has much puzzled the Ma- 
sonic etymologists. I think that I have 
found its origin in the name of the Rev. 
Adam Gib, who was an antiburgher clergy- 
man of Edinburgh. When that city was 
taken possession of by the young Pre- 
tender, Charles Edward, in 1745, the clergy 
generally fled. But Gib removed only three 
miles from the city, where, collecting his 
loyal congregation, he hurled anathemas 
for five successive Sundays against the Pre- 
tender, and boldly prayed for the downfall 
of the rebellion. He subsequently joined 
the loyal army, and at Falkirk took a rebel 
prisoner. So active was Gib in his oppo- 
sition to the cause of the house of Stuart, 
and so obnoxious had he become, that sev- 
eral attempts were made by the rebels to 
take his life. On Charles Edward's return 
to France, he erected in 1747 his " Primor- 
dial Chapter " at Arras ; and in the compo- 
sition of the high degrees there practised, 
it is very probable that he bestowed the 
name of his old enemy Gib on the most 
atrocious of the Assassins who figure in the 
legend of third degree. The letter u was 
doubtless inserted to prevent the French, 
in pronouncing the name, from falling into 
the soft sound of the G and calling the 
word Jib. The additional b and s were the 
natural and customary results of a French 
attempt to spell a foreign proper name. 



Guillemain de St. Tic tor, 
XiOuis. A distinguished French writer, 
who published several works on Freema- 
sonry, the most valuable and best known 
of which is his Recueil Precieux de la Ma- 
gonnerie Adonhiramite, first issued at Paris 
in 1782. This work, of which several edi- 
tions were published, contains the cate- 
chisms of the first four degrees of Adoni- 
ramite Masonry, and an account of several 
other degrees, and is enriched with many 
learned notes. Ragon, who speaks high- 
ly of the work, erroneously attributes its 
authorship to the celebrated Baron de 
Tschoudy. 

Gustavus IV., King of Sweden. He 
was initiated into Masonry, at Stockholm, 
on the 10th of March, 1793. Ten years 
after, on the 9th of March, 1803, Gustavus 
issued an Ordonnance by which he re- 
quired all the secret societies in his domin- 
ions to make known to the stadtholders of 
the cities where they resided, and in the 
provinces to his governors, not only the 
formula of the oath which they adminis- 
tered to their members, but the duties 
which they prescribed, and the object of 
their association; and also to submit at any 
time to a personal inspection by the officers 
of government. But at the end of the Or- 
donnance the King says : " The Freemasons, 
who are under our immediate protection, 
are alone excepted from this inspection, 
and from this Ordonnance in general." 

Guttural Point of Entrauee. 
From the Latin guttur, the throat. The 
throat is that avenue of the body which is 
most employed in the sins of intemperance, 
and hence it suggests to the Mason certain 
symbolic instructions in relation to the vir- 
tue of temperance. See Perfect Points of 
Entrance. 

Gymnosophist. The eighth degree 
of the Kabbalistic Rite. 



H. 



H.\ A.*. B.\ An abbreviation of 
Hiram Abif. 

Hadeeses. An Arabic word, signify- 
ing the traditions handed down by Moham- 
med and preserved by the Mohammedan 
doctors. They are said to amount to 5266 
in number. Many of the traditions of Mo- 
hammedan Masonry are said to be bor- 
rowed from the Hadeeses, just as much of 
the legendary lore of European Masonry is 
to be found in the Jewish Talmud. 

II agar. The old lectures taught the 



doctrine, and hence it was the theory of 
the Masons of the eighteenth century, that 
the landmark which requires all candidates 
for initiation to be free born is derived from 
the fact that the promise which was given 
to Isaac, the free-born son of Abraham and 
Sarah, was denied to Ishrnael, the slave- 
born son of the Egyptian bondwoman Ha- 
gar. This theory is entertained by Oliver 
in all his writings, as a part of the old Ma- 
sonic system. See Free Born. 

IXaggai. According to Jewish tradi- 



HAGUE 



HALL 



327 



tion, Haggai was born in Babylon during the 
captivity, and being a young man at the 
time of the liberation by Cyrus, he came 
to Jerusalem in company with Joshua and 
Zerubbabel, to aid in the rebuilding of the 
Temple. The work being suspended during 
the reigns of the two immediate successors 
of Cyrus, on the accession of Darius, Hag- 
gai urged the renewal of the undertaking, 
and for that purpose obtained the sanction 
of the King. Animated by the courage 
and patriotism of Haggai and Zechariah, 
the people prosecuted the work with vigor, 
and the second Temple was completed and 
dedicated in the year 516 b. c. 

In the Koyal Arch system of America, 
Haggai represents the scribe, or third offi- 
cer of a Koyal Arch Chapter. In the Eng- 
lish system he represents the second offi- 
cer, and is called the prophet. 

Hague, The. A city of the Nether- 
lands, formerly South Holland. Free- 
masonry was introduced there in 1731 by 
the Grand Lodge of England, when an 
occasional Lodge was opened for the initia- 
tion of Francis, Duke of Lorraine, after- 
wards Emperor of Germany. Between 
that year and 1735 an English and a Dutch 
Lodge were regularly instituted, from which 
other Lodges in Holland subsequently pro- 
ceeded. In 1749, the Lodge at the Hague 
assumed the name of " The Mother Lodge 
of the Royal Union," whence resulted the 
National Grand Lodge, which declared its 
independence of the Grand Lodge of Eng- 
land in 1770. See Netherlands. 

Hall. The Hebrew definite article j"], 
" the." It forms the second syllable of the 
Substitute Word. 

Hail or Hale. This word is used 
among Masons with two very different sig- 
nifications. 1. When addressed as an in- 
quiry to a visiting brother, it has the same 
import as that in which it is used under 
like circumstances by mariners. Thus: 
" Whence do you hail ? " that is, " of what 
Lodge are you a member ? " Used in this 
sense, it comes from the Saxon term of salu- 
tation " h^:l," and should be spelled " hail." 
2. Its second use is confined to what 
Masons understand by the " tie" and in 
this sense it signifies to conceal, being de- 
rived from the Saxon word " hblan," to 
hide, the e being pronounced in Anglo- 
Saxon as a in the word /ate. By the rules 
of etymology, it should be spelled " hale." 
The preservation of this Saxon word in the 
Masonic dialect, while it has ceased to exist 
in the vernacular, is a striking proof of the 
antiquity of the Order and its ceremonies 
in England. " In the western parts of 
England," says Lord King, ( Crit. Mist. Ap. 
Creed, p. 178,) "at this very day, to hele 
over anything signifies, among the common 



people, to cover it ; and he that covereth an 
house with tile or slate is called a helliar." 

Hall Committee. A committee es- 
tablished in all Lodges and Grand Lodges 
which own the building in which they meet, 
to which is entrusted the supervision of the 
building. The Grand Lodge of England 
first appointed its Hall Committee in 1772, 
for the purpose of superintending the erec- 
tion of the hall which had been projected. 

Hall, Masonic. For a long time 
after the revival of Masonry in 1717, Ma- 
sonic Lodges continued to meet, as they 
had done before that period, in taverns. 
Thus, the Grand Lodge of England was 
organized, and, to use the language of An- 
derson, " the quarterly communications 
were revived," by four Lodges, whose re- 
spective places of meeting were the Goose 
and Gridiron Ale-House, the Crown Ale- 
House, the Apple-Tree Tavern, and the 
Rummer and Grapes Tavern. For many 
years the Grand Lodge held its quarterly 
meetings sometimes at the Apple-Tree, but 
principally at the Devil Tavern, and kept 
the Grand Feast at the hall of one of the 
Livery companies. The first Lodge in 
Paris was organized at a tavern kept in the 
Rue des Boucheries by one Hure, and the 
Lodges subsequently organized in France 
continued to meet, like those of England, 
in public houses. The custom was long 
followed in other countries of Europe. In 
America the practice ceased only at a com- 
paratively recent period, and it is possible 
that in some obscure villages it has not yet 
been abandoned. 

At as early a period as the beginning of 
the fourteenth century, the Gilds, or Livery 
Companies, of London had their halls or 
places of meeting, and in which they stored 
their goods for sale. At first these were 
mean buildings, but gradually they rose 
into importance, and the Goldsmith's Hall, 
erected in the fifteenth century, is said to 
have been an edifice of large dimensions 
and of imposing appearance. These halls, 
probably, as they were very common in the 
eighteenth century, were suggestive to the 
Freemasons of similar edifices for their 
own Fraternity; but undoubtedly the ne- 
cessity, as the Association grew into im- 
portance, of a more respectable, more con- 
venient, and more secure locality than was 
afforded by temporary resort to taverns and 
ale-houses must have led to the erection of 
isolated edifices for their own special use. 

The first Masonic Hall of which we have 
any account is the one that was erected by 
the Lodge at Marseilles, in France, in the 
year 1765. Smith describes it very fully 
in his Use and Abuse of Freemasonry, and 
calls it " a very magnificent hall." In 
1772, the Grand Lodge of England made 



328 



HALL 



HALL 



preliminary arrangements for the construc- 
tion of a hall, a considerable sum having 
been already subscribed for that purpose. 
On the 1st of May, 1775, the foundation- 
stone of the new edifice was laid in solemn 
form, according to a ceremonial which was 
then adopted, and which, with a few modi- 
fications, continues to be used at the pres- 
ent day on similar occasions. On the 
corner-stone it was designated as Aula La- 
tamorum, " The Freemason's Hall." It was 
finished in less than twelve months, and 
was dedicated, on the 23d of May, 1776, to 
Masonry, Virtue, and Universal Benevolence ; 
a formula still adhered to without variation 
in the English and American rituals. 

In the same year, the Lodge at Newcas- 
tle, stimulated by the enterprise of the 
London Freemasons, erected a hall; an ex- 
ample which was followed, two years after- 
wards, by the Lodge of Sunderland. And 
after this the erection of isolated halls for 
Masonic purposes became common not only 
in England, Scotland, and Ireland, but all 
over the Continent, wherever the funds of 
a Lodge would permit of the expenditure. 

In America, Lodges continued to be held 
in taverns up to a very recent period. It 
is not now considered reputable; although, 
as has been already remarked, the custom 
is, perhaps, not entirely discontinued, espe- 
cially in remote country villages. It is 
impossible to tell at what precise period 
and in what locality the first Masonic hall 
was erected in this country. It is true that 
in a Boston paper of 1773 we find (Moore's 
Mag., xv. 162,) an advertisement summon- 
ing the Masons to celebrate the festival of 
St. John the Evangelist at "Freemason's 
Hall ; " but, on examination, we learn that 
this was no other than a room in the Green 
Dragon Tavern. Other buildings, such as 
the Exchange Coffee-House, only partially 
used for Masonic purposes, were subse- 
quently erected in Boston, and received by 
courtesy, but not by right, the name of 
"Masonic Halls;" but it was not until 
1832 that the first independent hall was 
built in that city, which received the name 
of the Masonic Temple, a title which has 
since been very usually conferred on the 
halls in the larger cities. We may suppose 
that it was about this time, when a resusci- 
tation of Masonic energy, which had been 
paralyzed by the anti-Masonic opposition, 
had commenced to develop itself, that the 
Lodges and Grand Lodges began to erect 
halls for their peculiar use. At present 
there is no dearth of these buildings, and 
Boston, New York, Philadelphia, Wash- 
ington, Cincinnati, and other large cities, 
present edifices for Masonic use of imposing 
grandeur and architectural beauty to the 
eye of the spectators, while buildings of 



less pretentious appearance, and yet credit- 
able to the Institution of which they are 
the abiding-places, are to be found scattered 
all over the land. 

In this country, as well as in Britain, the 
construction of Masonic Halls is governed 
by no specific rules, and is too often left to 
the judgment and taste of the architect, and 
hence, if that person be not an experienced 
Freemason, the building is often erected 
without due reference to the ritual require- 
ments of the Order. But in these particulars, 
says Oliver, the Masons of the Continent 
are governed by a Ritual of Building, and 
he quotes, as a specimen of the Helvetian 
Ritual in reference to the laying of the 
foundation-stone of a Masonic Hall, the 
following directions : 

"A Mason, assisted by two others, if 
there be a dearth of workmen, or distress, 
or war, or peril, or threats of danger, may 
begin the work of building a Lodge ; but it 
is better to have seven known and sworn 
workmen. The Lodge is, as we know, due 
east and west ; but its chief window or its 
chief door must look to the east. On a day 
allowed and a place appointed, the whole 
company of builders set out after high noon 
to lay the first stone." 

Far more practical are the directions of 
Dr. Oliver himself for the construction of a 
Masonic Hall, given in his Book of the 
Lodge, (ch. iii,) which is here condensed. 

" A Masonic Hall should be isolated, and, 
if possible, surrounded with lofty walls, so 
as to be included in a court, and apart from 
any other buildings, to preclude the possi- 
bility of being overlooked by cowans or 
eavesdroppers. As, however, such a situa- 
tion in large towns can seldom be obtained, 
the Lodge should be formed in an upper 
story ; and if there be any contiguous build- 
ings, the windows should be either in the 
roof, or very high from the floor. These 
windows ought to be all on one side — the 
south, if practicable — and furnished with 
proper ventilation, that the brethren be not 
incommoded, when pursuing their accus- 
tomed avocations, by the heat of the Lodge. 
The room, to preserve a just proportion, 
must, of course, be lofty. It should be fur- 
nished with a pitched roof, open within, 
and relieved with an ornamental framework 
of oak, or painted so as to represent that 
species of timber. It should be supported 
on corbels running along the cornice, on 
which should be engraven Masonic orna- 
ments. The dimensions of the room, in 
length and breadth, will depend in a great 
measure on the situation of the Lodge, or 
the space which is assigned for its position; 
and this will often be extremely circum- 
scribed in a large and populous place, 
where building land is scarce and dear, 



HALL 



HALL 



329 



or the fund inadequate to any extensive 
operations. But in all cases a due propor- 
tion should be observed in the several mem- 
bers of the fabric wherever it is practicable, 
that no unsightly appearance may offend 
the eye, by disturbing that general harmony 
of parts which constitutes the beauty and 
excellence of every architectural produc- 
tion. 

"The principal entrance to the Lodge 
room ought to face the east, because the east 
is a place of light both physical and moral ; 
and therefore the brethren have access to 
the Lodge by that entrance, as a symbol of 
mental illumination. The approaches to 
the Lodge must be angular, for a straight 
entrance is unmasonic and cannot be toler- 
ated. The advance from the external 
avenue to the east ought to consist of 
three lines and two angles. The first line 
passes through a small room or closet for 
the accommodation of visitors. At the ex- 
tremity of this apartment there ought to be 
another angular passage leading to the 
Tiler's room adjacent to the Lodge; and 
from thence, by another right angle, you 
are admitted into the presence of the 
brethren with your face to the Light. 

" In every convenient place the architect 
should contrive secret cryptse or closets. 
They are of indispensable utility ; but in 
practice are not sufficiently attended to in 
this country. On the Continent they are 
numerous, and are dignified with the name 
of chapels. Two of these apartments have 
already been mentioned — a room for vis- 
itors and the Tiler's room ; added to which 
there ought to be a vestry, where the orna- 
ments, furniture, jewels, and other regalia 
are deposited. This is called the treasury, 
or Tiler's conclave, because these things are 
under his especial charge, and a communi- 
cation is usually made to this apartment 
from the Tiler's room. There ought to be 
also a chapel for preparations, hung with 
black, and having only one small light, 
placed high up, near the ceiling ; a chapel 
for the dead furnished with a table, on 
which are a lamp and emblems of mortal- 
ity ; the Master's conclave, where the 
records, the warrants, the minutes, and 
every written document are kept. To this 
room the Worshipful Master retires when 
the Lodge is called from labor to re- 
freshment, and at other times when his 
presence in the Lodge is not essential ; and 
here he examines the visitors, for which 
purpose a communication is formed be- 
tween his conclave and the visitor's chapel. 
It is furnished with blue. And here he 
transacts the Lodge business with his Sec- 
retary. The Ark of the Covenant is also 
deposited in this apartment. None of these 
closets should exceed twelve feet square, 
2 R 



and may be of smaller dimensions, accord- 
ing to circumstances. In the middle of the 
hall there should be a movable trap-door 
in the floor, seven feet long and three or 
four feet broad, opening into a small crypt, 
about three feet in depth, the use of which 
is known to none but perfect Masons, who 
have passed through all the symbolical de- 
grees. All of these particulars may not be 
equally necessary to the construction of a 
Masonic Hall ; but a close attendance to 
their general spirit and direction, or to 
similar regulations, should be impressed on 
every Lodge that undertakes the construc- 
tion of a building exclusively for Masonic 
purposes ; and such a building only is en- 
titled to be called a Masonic Hall." 

The division in the American Kite of the 
degrees among different bodies imposes the 
necessity, or at least the convenience, when 
erecting a Masonic Hall in this country, 
of appropriating some of the rooms to the 
uses of Ancient Craft Lodges, some to 
Royal Arch Chapters, some to Royal and 
Select Councils, and some to Commanderies 
of Knights Templars. It is neither proper 
nor convenient that a Chapter should be 
held in a Lodge ; and it is equally expedi- 
ent that the Asylum of a Commandery 
should be kept separate from both. 

All of these rooms should be oblong in 
form, lofty in height, with an elevated 
dais or platform in the east, and two doors 
in the west, the one in the north-west 
corner leading into the preparation room, 
and the other communicating with the 
Tiler's apartment. But in other respects 
they differ. First, as to the color of the 
decorations. In a Lodge room the pre- 
dominating color should be blue, in a 
Chapter red, and in a Council and Com- 
mandery black. 

In a Lodge room the dais should be ele- 
vated on three steps, and provided with a 
pedestal for the Master, while on each side 
are seats for the Past Masters, and digni- 
taries who may visit the Lodge. The ped- 
estal of the Senior Warden in the west 
should be elevated on two steps, and that 
of the Junior Warden in the south on one. 

A similar arrangement, either perma- 
nent or temporary, should be provided in 
the Chapter room for working the interme- 
diate degrees ; but the eastern dais should 
be supplied with three pedestals instead of 
one, for the reception of the Grand Coun- 
cil. The tabernacle also forms an essential 
part of the Chapter room. This is some- 
times erected in the centre of the room, al- 
though the consistency of the symbolism 
would require that the whole room, during 
the working of the Royal Arch degree, 
should be deemed a tabernacle, and then 
the veils would, with propriety, extend 



330 



HALL 



HAND 



from the ceiling to the floor, and from one 
side of the room to the other. There are 
some other arrangements required in the 
construction of a Chapter room, of which 
it is unnecessary to speak. 

Councils of Royal and Select Masters are 
usually held in Chapter rooms, with an en- 
tire disregard of the historical teachings 
of the degrees. In a properly-constructed 
Council chamber, which, of course, would 
be in a distinct apartment, there should be 
no veils, but nine curtains of a stone color ; 
and these, except the last, starting from one 
side of the room, should stop short of the 
other, so as to form a narrow passage be- 
tween the wall and the extremities of the 
curtains, reaching from the door to the 
ninth curtain, which alone should reach 
across the entire extent of the room. These 
are used only in the Select degree, and can 
be removed when the Eoyal Master is to 
be conferred. Unlike a Lodge and Chapter, 
in a Council there is no dais or raised plat- 
form; but three tables, of a triangular 
form, are placed upon the level of the floor 
in the east. It is, however, very seldom 
that the funds of a Council will permit of 
the indulgence in a separate room, and 
those bodies are content to work, although 
at a disadvantage, in a Chapter room. 

It is impossible, with any convenience, 
to work a Commandery in a Lodge, or even 
a Chapter room. The officers and their 
stations are so different, that what is suit- 
able for one is unsuitable for the other. 
The dais, which has but one station in a 
Lodge and three in a Chapter, requires four 
in a Commandery, the Prelate taking his 
proper place on the right of the Generalis- 
simo. But there are other more important 
differences. The principal apartment should 
be capable of a division by a curtain, 
which should separate the Asylum proper 
from the rest of the room, as the mystical 
veil in the ancient Church shut off the 
prospect of the altar, during the eucha- 
ristic sacrifice, from the view of the catechu- 
mens. There are several other rooms re- 
quired in the Templar ritual which are not 
used by a Lodge, a Chapter, or a Council, 
and which makes it necessary that the 
apartments of a Commandery should be 
distinct. A banquet-room in close prox- 
imity to the Asylum is essential ; and con- 
venience requires that there should be an 
armory for the deposit of the arms and 
costume of the Knights. But it is unneces- 
sary to speak of reflection rooms, and other 
places well known to those who are familiar 
with the ritual, and which cannot be dis- 
pensed with. 

Malliwell Manuscript. The ear- 
liest of the old Constitutions. It is in 
poetic form, and was probably transcribed 



in 1390 from an earlier copy. The manu- 
script is in the King's Library of the 
British Museum. It was published in 
1840 by James O. Halliwell, and again in 
1844. 

Hamburg. By a deputation of the 
Earl of Strathmore, granted in 1733 to 
eleven German Masons, a Lodge was estab- 
lished in Hamburg, (Preston, p. 202,) from 
which we date the introduction of Free- 
masonry into Germany. Of the proceed- 
ings of this Lodge we have no further in- 
formation. In 1740 Brother Luettman 
brought from England a Warrant for the 
establishment of a Lodge, and a patent for 
himself, as Provincial Grand Master of 
Hamburg and Lower Saxony, (Lenn.) In 
October, 1741, it assumed the name of Ab- 
salom, and in the same year the Provincial 
Grand Lodge of Hamburg and Saxony was 
opened, a body which, Findel says, (p. 239,) 
was the oldest Mother Lodge in Germany. 
About the year 1787 the Provincial Grand 
Lodge adopted the newly-invented Bite of 
Frederick L. Schroder, consisting of only 
three degrees. In 1801 it declared itself an 
independent Grand Lodge, and has so con- 
tinued. The Grand Lodge of Hamburg 
practises Schroder's Kite. See Schroder. 
There is also in Hamburg a sort of Chapter, 
which was formed by Schroder, under the 
title of Geschichtliche Engbund, or Histo- 
rical Select Union. It was intended as a 
substitute for Fessler's Degrees of Knowl- 
edge, the members of which employ their 
time in studying the various systems of 
Masonry. The Mutter-Bund of the Con- 
federacy of Hamburg Lodges, which make 
up this system, is independent of the Grand 
Lodge. The two authorities are entirely 
distinct, and bear much the same relation 
to each other as the Grand Lodges and 
Grand Chapters of the United States. 

Hand. In Freemasonry, the hand as 
a symbol holds a high place, because it is 
the principal seat of the sense of feeling so 
necessary to and so highly revered by Ma- 
sons. The same symbol is found in the 
most ancient religions, and some of their 
analogies to Masonic symbolism are pe- 
culiar. Thus, Horapollo says that among 
the Egyptians the hand was the symbol of 
a builder, or one fond of building, because all 
labor proceeds from the hand. In many of 
the Ancient Mysteries the hand, especially 
the left, was deemed the symbol of equity. 
In Christian art a hand is the indication 
of a holy person or thing. In early Medi- 
aeval art, the Supreme Being was always 
represented by a hand extended from a 
cloud, and generally in the act of benedic- 
tion. The form of this act of benediction, 
as adopted by the Boman Church, which 
seems to have been borrowed from the sym- 



HAND 



HARLEIAN 



331 




bols of the Phrygian and Eleusinian priests 
or hierophants, who used it in their mystical 
processions, presents a singular analogy, 
which will be interesting to Mark Mas- 
ter Masons, who will recognize in it a sym- 
bol of their own ritual. In the benediction 
referred to, as given in the Latin 
Church, the thumb, index, and 
middle fingers are extended, and 
the two others bent against the 
palm. The church explains this 
position of the extended thumb 
and two fingers as representing 
the Trinity ; but the older symbol of the 
Pagan priests, which was precisely of the 
same form, must have had a different mean- 
ing. A writer in the British Magazine (vol. 
i., p. 565,) thinks that the hand, which was 
used in the Mithraic mysteries in this posi- 
tion,was symbolic of theLight emanating not 
from the sun, but from the Creator, directly 
as a special manifestation ; and he remarks 
that chiromancy or divination by the hand 
is an art founded upon the notion that the 
human hand has some reference to the de- 
crees of the supreme power peculiar to it 
above all other parts of the microcosmus — 
man. Certainly, to the Mason, the hand 
is most important as the symbol of that 
mystical intelligence by which one Mason 
knows another " in the dark as well as in 
the light." 

Hand, Left. See Left Hand. 

Hand, Right. See Bight Hand. 

Hand to Back. See Points of Fel- 
lowship. 

Hand to Hand. See Points of Fel- 
lowship. 

Hanover. Freemasonry was intro- 
duced into Hanover, in the year 1744, by 
the organization of the Lodge " Frederick ;" 
which did not, however, get into active 
operation, in consequence of the opposi- 
tion of the priests, until two years after. 
A Provincial Grand Lodge was established 
in 1755, which in 1828 became an inde- 
pendent Grand Lodge. In 1866, in conse- 
quence of the war between Austria and 
Prussia, Hanover was annexed to the latter 
country. There being three Grand Lodges 
at that time in Prussia, the King deemed it 
inexpedient to add a fourth, and, by a cabi- 
net order of February 17, 1867, the Grand 
Lodge of Hanover was dissolved. Most of 
the Hanoverian Lodges united with the 
Grand Lodge Eoyal York at Berlin, and a 
few with the Grand Lodge of the Three 
Globes. 

Haram, Grand. The seventy-third 
degree of the Eite of Mizraim. 

Hardie, James. A Mason of New 
York, who published, in 1818, a work en- 
titled The New Freemason's Monitor and 
Masonic Guide. It evinces considerable 



ability, is more valuable than the Monitors 

of Webb and Cross, and deserved a greater 

popularity than it seems to have received. 

Harleian Manuscript. An old 

record of the Constitutions of Freemasonry, 
so called because it forms No. 2,054 of the 
collection of manuscripts in the British Mu- 
seum, which were originally collected by 
Robert Harley, Earl of Oxford, the celebrat- 
ed prime minister of Queen Anne, and known 
as the " Bibliotheca Harleian," or Harleian 
Library. The MS. consists of four leaves, 
containing six and a half pages of close 
writing in a cramped hand, said to be that 
of Handle Holmes, Chester Herald, who 
died in 1659. The MS. was first published 
by Bro. William James Hughan, in his 
Unpublished Records of the Craft. The 
Manuscript was carefully transcribed for 
Bro. Hughan by a faithful copyist, and its 
correctness was verified by Mr. Sims, of the 
MS. department of the British Museum. 
Bro. Hughan places the date of the record 
in the middle of the seventeenth century, 
and in this he is probably correct. 

"The two following folios," says the Rev. 
Mr. Woodford, "in the volume (viz., 33 and 
34) are of a very important character, inas- 
much as the secrets of Freemasonry are 
referred to in the 'obligation' taken by 
Initiates, and the sums are recorded which 
1 William Wade give to be a Freemason/ 
and others who were admitted members of 
the Lodge. The amounts varied from five 
shillings to a pound, the majority being 
ten shillings and upwards. The fragment 
on folio 33 is as follows, and was written 
about the same time as the MS. Constitu- 
tions : 

" ' There is severall words & signes of a 
free mason to be reveiled to y u w ch as y u will 
answ r before God at the Great & terrible 
day of Judgmt y n keep secret & not to re- 
vaile the same in the neares of any person 
or to any but to the M re & fellows of the 
said society of free masons so helpe me 
God, etc' " 

There is another MS. in the same collec- 
tion marked No. 1492, the date of which 
is conjectured to be about 1670. It was 
copied by Bro. Henry Phillips, and first 
published in the Freemason's Quarterly Re- 
view in 1836, pp. 228-295. The copy, how- 
ever, unfortunately, is not an exact one, as 
Mr. E. A. Bond, of the Museum, who com- 
pared a part of the transcript with the 
original, says that " the copyist has over- 
looked peculiarities in many instances." 
It is important in containing the " Oath 
of Secrecy," which is in the following 
words : 

" I, A. B. Doe, in the presence of Al- 
mighty God, and my fellows and Brethren 
here present, promise and declare that I 



332 



HARMONY 



HARODIM 



will not at any time hereafter, by any Act, 
or Circumstance whatsoever, directly or 
indirectly publish, discover, reveall, or 
make knowne any of the Secrets, privi- 
ledges, or Counsels of the Fraternity or fel- 
lowship of Freemasonry, which at this 
time, or any time hereafter shall be made 
known unto me ; soe helpe mee God and 
the holy contents of this book." 

Harmony. It is a duty especially in- 
trusted to the Senior Warden of a Lodge, 
who is figuratively supposed to preside over 
the Craft during the hours of labor, so to 
act that none shall depart from the Lodge 
dissatisfied or discontented, that harmony 
may be thus preserved, because, as the 
ritual expresses it, harmony is the strength 
and support of all well-regulated institu- 
tions. 

Harmony, Universal. See Mes- 
meric Masonry. 

Harnouester. More properly Ham- 
wester. The Earl of Harn wester was elect- 
ed by the four Lodges of Paris, as the sec- 
ond Grand Master of France, in 1732, suc- 
ceeding the Earl of Derwentwater. He 
left France in 1734, and having resigned 
his office was succeeded by the Duke d' 
Antin. I have sought in vain to find some 
account of this nobleman in contemporary 
history. Burke makes no allusion to him 
in his Extinct Peerages, and I am inclined 
to think that the word has undergone one 
of those indecipherable mutations to which 
French writers are accustomed to subject 
all foreign names. 

Harodim. We owe the Masonic 
use of this word to Anderson, who first 
employed it in the Book of Constitutions, 
where he tells us that " there were employed 
about the Temple no less than three thou- 
sand and six hundred Princes or Master 
Masons to conduct the work," and in a note 
he says that "in 1 Kings v. 16 they are 
called Harodim, Rulers or Provosts." The 
passage here alluded to may be translated 
somewhat more literally than in the author- 
ized version, thus : " Besides from the chiefs 
or princes appointed by Solomon who were 
over the work, there were three thousand 
and three hundred harodim over the people 
who labored at the work." Harodim, in 
Hebrew Q 1 "Tin> is a grammatically com- 
pounded word of the plural form, and is 
composed of the definite article f], hah, 
the or those, and a participle of the verb 
mi, radah, to rule over, and means, there- 
fore, those who rule over, or overseers. In 
the parallel passage of 2 Chronicles ii. 18, 
the word used is Menatzchim, which has a 
similar meaning. But from the use of this 
word Harodim in 1 Kings, and the com- 
mentary on it by Anderson, it has come to 
pass that Harodim is now technically used 



to signify "Princes in Masonry." They 
were really overseers of the work, and hence 
the Masonic use of the term is not al- 
together inappropriate. Whoever inspects 
the two parallel passages in 1 Kings v. 16 
and 2 Chron. ii. 18, will notice an apparent 
discrepancy. In the former it is said that 
there were three thousand and three hun- 
dred of these overseers, and in the latter 
the number is increased to three thousand 
and six hundred. The commentators have 
noted but not explained the incongruity. 
Lee, in his Temple of Solomon, attempts to 
solve it by supposing that " possibly three 
hundred at a second review might be added 
to the number of officers for the greater 
care of the business." This is not satisfac- 
tory ; not more so is the explanation offer- 
ed by myself, many years ago, in the Lexi- 
con of Freemasonry. It is much more rea- 
sonable to suspect a clerical error of some 
old copyist which has been perpetuated. 
There is room for such an inadvertence, for 
there is no very great difference between 
2>Siy, the Hebrew for three, and W, which 
is six. The omission of the central letter 
would create the mistake. Masonic writers 
have adhered to the three thousand and 
six hundred, which is the enumeration in 
Chronicles. 

Harodim, Grand Chapter of. 
An institution under the title of the " Grand 
Chapter of the Ancient and Venerable Or- 
der of Harodim " was established in Lon- 
don, in the year 178*7, by the celebrated 
Masonic lecturer, William Preston. He 
thus defines, in his Illustrations, its nature 
and objects : 

" The mysteries of this Order are peculiar 
to the institution itself; while. the lectures 
of the Chapter include every branch of the 
Masonic system, and represent the art of 
Masonry in a finished and complete form. 

" Different classes are established, and 
particular lectures restricted to each class. 
The lectures are divided into sections, and 
the sections into clauses. The sections are 
annually assigned by the Chief Harod to a 
certain number of skilful Companions in 
each class, who are denominated Section- 
ists ; and they are empowered to distribute 
the clauses of their respective sections, with 
the approbation of the Chief Harod and 
General Director, among the private com- 
panions of the Chapter, who are denomi- 
nated Clauseholders. Such Companions 
as by assiduity become possessed of all the 
sections in the lecture are called Lecturers ; 
and out of these the General Director is 
always chosen. 

"Every Clauseholder, on his appointment, 
is presented with a ticket, signed by the 
Chief Harod, specifying the clause allotted 
to him. This ticket entitles him to enjoy 



HARODIM 



HAUTES 



333 



the rank and privileges of a Clauseholder 
in the Chapter ; and no Clauseholder can 
transfer his ticket to another Companion, 
unless the consent of the Council has been 
obtained for that purpose, and the General 
Director has approved the Companion to 
whom it is to be transferred as qualified to 
hold it. In case of the death, sickness, or 
non-residence in London of any Lecturer, 
Sectionist, or Clauseholder, another Com- 
panion is appointed to fill up the vacancy 
for the time being, that the lectures may be 
always complete; and during the session 
a public lecture is usually delivered at 
stated times. 

" The Grand Chapter is governed by a 
Grand Patron, two Vice Patrons, a chief 
Ruler, and two Assistants, with a Council 
of twelve respectable Companions, who are 
chosen annually at the Chapter nearest to 
the festival of St. John the Evangelist." 

The whole system was admirably adapted 
to the purposes of Masonic instruction, and 
was intended for the propagation of the 
Prestonian system of lectures. The body 
no longer exists, but the Prestonian lectures 
are still delivered in London at stated 
times by the authority of the Grand Lodge. 

Harodim, Prince of. In the old 
lectures of the Ineffable degrees, it is said 
that Tito, the oldest of the Provosts and 
Judges, was the Prince of Harodim, that is, 
chief of the three hundred architects who 
were the Harodim, or additional three hun- 
dred added to the thirty-three thousand 
Menatzchim mentioned in Chronicles, and 
who thus make up the number of three 
thousand six hundred recorded in the first 
Book of Kings, and who in the old lecture 
of the degree of Provost and Judge are 
supposed to have been the Harodim or 
Rulers in Masonry. The statement is a 
myth ; but it thus attempts to explain the 
discrepancy alluded to in the article Haro- 
dim. 

Harpocrates. The Greek god of 
silence and secrecy. He was, however, a 
divinity of the Egyptian mythology ; his 
true name being, according to Bunsen and 
Lepsius, Har-pi-chrati, that is, Horus the 
child ; and he is supposed to have been the 
son of Osiris and Isis. He is represented 
as a nude figure, sitting sometimes on a 
lotus flower, either bareheaded or covered 
by an Egyptian mitre, but always with his 
finger pressed upon his lips. Plutarch 
thinks that this gesture was an indication 
of his childlike and helpless nature; but the 
Greeks, and after them the Romans, sup- 
posed it to be a symbol of silence ; and 
hence, while he is sometimes described as 
the god of the renewed year, whence peach 
blossoms were consecrated to him because 
of their early appearance in spring, he is 



more commonly represented as the god of 
silence and secrecy. Thus, Ovid says of 
him: 

" Quique premit vocem digitoque silentia 
suadet." 

He who controls the voice and persuades to 
silence with his finger. 

In this capacity, his statue was often 
placed at the entrance of temples and places 
where the mysteries were celebrated, as an 
indication of the silence and secrecy that 
should there be observed. Hence the finger 
on the lips is a symbol of secrecy, and has 
so been adopted in Masonic symbolism. 

Harris, Thaddeus Mason. The 
Rev. Thaddeus Mason Harris, D.D., an 
American Masonic writer of some reputa- 
tion, was born in Charlestown, Mass., July 7, 
1767, and graduated at Harvard University 
in 1787. He was ordained as minister of a 
church in Dorchester in 1793, and died at 
Boston, April 3, 1842. He held at different 
times the offices of Deputy Grand Master, 
Grand Chaplain, and Corresponding Grand 
Secretary of the Grand Lodge of Massa- 
chusetts. " His first great Masonic work," 
says Huntoon, [Eulogy, ) " was the editing of 
a collation, revision, and publication of the 
1 Constitutions of the Ancient and Honor- 
able Fraternity of Free and Accepted Ma- 
sons,' a quarto volume, printed at Wor- 
cester, Mass., 1792 ; a work which he ac- 
complished with the accustomed diligence 
and fidelity with which he performed every 
enterprise confided to his care. His vari- 
ous occasional addresses while Grand 
Chaplain of the Grand Lodge, Masonic 
defences, and his volume of Masonic Dis- 
courses, published in 1801, constitute a large 
and valuable portion of the Masonic classic 
literature of America." 

Hasidim, Sovereign Prince. 
The seventy-fifth and seventy-sixth degrees 
of the Rite of Mizraim. It should be 
Chasidim, which see. 

Hat. To uncover the head in the pres- 
ence of superiors has been, among all 
Christian nations, held as a mark of respect 
and reverence. The Eastern nations un- 
cover the feet when they enter a place of 
worship; the Western uncover the head. 
The converse of this is also true ; and to 
keep the head covered while all around are 
uncovered is a token of superiority of rank 
or office. The king remains covered, the 
courtiers standing around him take off their 
hats. 

Haupt-Hutte. Among the German 
Stone - masons of the Middle Ages, the 
original Lodge at Strasburg was considered 
as the head of the Craft, under the title of 
the Haupt-Hutte, or Grand Lodge. 

Hautes Grades. French. High 
Degrees, which see. 



334 



HEAL 



HELMET 



Heal. A technical Masonic term 
which signifies to make valid or legal. 
Hence one who has received a degree in an 
irregular manner or from incompetent au- 
thority is not recognized until he has been 
healed. The precise mode of healing de- 
pends on circumstances. If the Lodge 
which conferred the degree was clandestine, 
the whole ceremony of initiation would 
have to be repeated. If the authority which 
conferred the degree was only irregular, 
and the question was merely a technical one 
of legal competence, it has been supposed 
that it was only necessary to exact an obli- 
gation of allegiance, or in other words to 
renew the covenant. 

Hearing. One of the five senses, and 
an important symbol in Masonry, because 
it is through it that we receive instruction 
when ignorant, admonition when in dan- 
ger, reproof when in error, and the claim 
of a brother who is in distress. Without 
this sense, the Mason would be crippled in 
the performance of all his duties ; and hence 
deafness is deemed a disqualification for ini- 
tiation. 

Heart. Notwithstanding that all the 
modern American Masonic Manuals and 
Master's Carpets from the time of Jeremy 
L. Cross exhibit the picture of a heart 
among the emblems of the third degree, 
there is no such symbol in the ritual. But 
the theory that every man who becomes a 
Mason must first be prepared in his heart 
was advanced among the earliest lectures 
of the last century, and demonstrates, as 
Krause properly remarks, in Speculative 
Masonry, an internal principle which ad- 
dresses itself not simply to the outward 
conduct, but to the inner spirit and con- 
science of all men who seek its instruc- 
tions. 

Heart of Hiram Abif. There is a 
legend in some of the high degrees and in 
continental Masonry, that the heart of 
Hiram Abif was deposited in an urn and 
placed upon a monument near the holy of 
holies ; and in some of the tracing boards it 
is represented as a symbol. The myth, for 
such it is, was probably derived from the 
very common custom in the Middle Ages 
of persons causing their bodies to be dis- 
membered after death for the purpose of 
having parts of them buried in a church, or 
some place which had been dear to them in 
life. Thus Hardynge, in his Metrical Chron- 
icle of England, tells us of Richard I. that 

" He queathed his corpse then to be buried 
At Fount Everard, there at his father's feete ; 

* * -#- •:•:• * * * *- 

His herte invyncyble to Rome he sent full 
mete 

For their great truth and stedfast great con- 
stance." 



The Mediaeval idea has descended to mod- 
ern times ; for our present lectures say that 
the ashes of Hiram were deposited in an urn. 

Heeart, Gabriel Antoine Jo- 
seph. A French Masonic writer, who was 
born at Valenciennes in 1755, and died in 
1838. He made a curious collection of 
degrees, and invented a system of five, 
namely : 1. Knight of the Prussian Eagle ; 
2. Knight of the Comet ; 3. The Scottish 
Purifier ; 4. Victorious Knight ; 5. Scottish 
Trinitarian, or Grand Master Commander 
of the Temple. This cannot be called a 
Rite, because it was never accepted and 
practised by any Masonic authority. It is 
known in nomenclatures as Hecart's system. 
He was the author of many dissertations 
and didactic essays on Masonic subjects. 
He at one time proposed to publish his 
collection of degrees with a full explanation 
of each, but did not carry his design into 
execution. Many of them are cited in this 
work. 

Height of the Lodge. From the 
earth to the highest heavens. A symbolic 
expression. See Form of the Lodge. 

Heldmann, Dr. Friedrieh. He 
was a professor of political science in the 
Academy of Bern, in Switzerland, and was 
born at Margetshochheim, in Franconia, 
November 24, 1770. He was one of the 
most profound of the German investigators 
into the history and philosophy of Masonry. 
He was initiated into the Order at Frei- 
burg, in 1809, and, devoting himself to the 
study of the works of Fessler and other 
eminent scholars, he resolved to establish a 
system founded on a collation of all the 
rituals, and which should be more in ac- 
cordance with the true design of the Insti- 
tution. For this purpose, in 1816, he or- 
ganized the Lodge zur Brudertreue at 
Aarau, in Switzerland, where he then re- 
sided as a professor. For this Lodge he 
prepared a Manual, which he proposed to 
publish. But the Helvetian Directory de- 
manded that the manuscript should be 
given to that body for inspection and cor- 
rection, which the Lodge, unwilling to sub- 
mit to such a censorship, refused to do. 
Heldmann, being reluctant to involve the 
Lodge in a controversy with its superiors, 
withdrew from it. He subsequently pub- 
lished a valuable work entitled Die drei dtes- 
ten geschichtlichen Denkmale der deutschen 
Freimaurerbruderschaft ; i. e., The three 
oldest Memorials of the German Masonic 
Brotherhood, which appeared at Aarau in 
1819. In this work, which is chiefly founded 
on the learned researches of Krause, the Con- 
stitutions of the Stone-masons of Strasburg 
were published for the first time. 

Helmet. A defensive weapon where- 
with the head and neck are covered. In 



HELMETS 



HEREDOM 



335 



heraldry, it is a mark of chivalry and no- 
bility. It was, of course, a part of the ar- 
mor of a knight, and therefore, whatever 
may be the head covering adopted by mod- 
ern Knights Templars, it is in the ritual 
called a helmet. 

Helmets, To Deposit. In Tem- 
plar ritualism, to lay aside the covering of 
the head. 

Helmets, To Recover. In Tem- 
plar ritualism, to resume the covering of 
the head. 

Help. See Aid and Assistance. 

Hemming, Samuel, H. J>. Pre- 
vious to the union of the two Grand Lodges 
of England in 1813, the Prestonian system 
of lectures was practised by the Grand 
Lodge of Modern Masons, while the Athol 
Masons recognized higher degrees, and va- 
ried somewhat in their ritual of the lower. 
When the union was consummated, and 
the United Grand Lodge of England was 
organized, a compromise was effected, and 
Dr. Hemming, who was the Senior Grand 
Warden, and had been distinguished for 
his skill as the Master of a Lodge and his 
acquaintance with the ritual, was appointed 
to frame a new system of lectures. The Pres- 
tonian system was abandoned, and the Hem- 
ming lectures adopted in its place, not with- 
out the regret of many distinguished Masons, 
among whom was Dr. Oliver. The Hem- 
ming lectures are now the authorized sys- 
tem of the Grand Lodge of England. Some 
of the country Lodges, however, still ad- 
here to the system of Preston, and the Pres- 
tonian lectures are annually delivered in 
London. Among the innovations of Dr. 
Hemming, which are to be regretted, are 
the abolition of the dedication to the two 
Saints John, and the substitution for it of a 
dedication to Solomon. Some other changes 
that were made were certainly no improve- 
ments. 

Henrietta Maria. The widow of 
Charles L, of England. It is asserted, by 
those who support the theory that the Mas- 
ter's degree was invented by the adherents 
of the exiled house of Stuart, and that its 
legend refers to the death of Charles I. and 
the restoration of his son, that in the tech- 
nical Masonic expression of the " widow's 
son," the allusion is to «the widow of the 
decapitated monarch. Those who look 
farther for the foundation of the legend 
give, of course, no credence to a statement 
whose plausibility depends only on a coin- 
cidence. 

Henry VI. King of England from 
1422 to 1461. This monarch is closely con- 
nected with the history of Masonry because, 
in the beginning of his reign and during his 
minority, the celebrated "Statute of La- 
borers," which prohibited the congregations 



of the Masons, was passed by an intolerant 
Parliament, and because of the questions 
said to have been proposed to the Masons 
by the king, and their answers, which are 
contained in what is called the " Leland 
Manuscript," a document which, if authen- 
tic, is highly important ; but of whose au- 
thenticity there are as many oppugners as 
there are defenders. 

Heredom. In what are called the 
" high degrees " of the continental Rites, 
there is nothing more puzzling than the 
etymology of this word. We have the 
Royal Order of Heredom, given as the ne 
plus ultra of Masonry in Scotland, and in 
almost all the Rites the Rose Croix of Here- 
dom, but the true meaning of the word is 
apparently unknown. Ragon, in his Ortho- 
doxie Magonnique, (p. 91,) asserts that it 
has a political signification, and that it was 
invented between the years 1740 and 1745, 
by the adherents of Charles Edward the 
Pretender, at the Court of St. Germain, 
which was the residence, during that period, 
of the unfortunate prince, and that in their 
letters to England, dated from Heredom, they 
mean to denote St. Germain. He supposes 
it to be derived from the Mediaeval Latin 
word " hceredum," signifying " a heritage," 
and that it alludes to the Castle of St. 
Germain, the only heritage left to the de- 
throned sovereign. But as Ragon's favor- 
ite notion was that the hautes grades were 
originally instituted for the purpose of aid- 
ing the house of Stuart in its restoration to 
the throne, a theory not now generally ac- 
cepted, at least without modification, this 
etymology must be taken with some grains 
of allowance. The suggestion is, however, 
an ingenious one. 

In some of the old manuscripts the word 
Heroden is found as the name of a mountain 
in Scotland ; and we sometimes find in the 
French Cahiers the title of " Rose Croix de 
Heroden." There is not a very great dif- 
ference in the French pronunciation of 
Heredom and Heroden, and one might be a 
corruption of the other. I was once in- 
clined to this theory ; but even if it were the 
correct one we should gain nothing, for the 
same difficulty would recur in tracing the 
root and meaning of Heroden. 

The most plausible derivation is one given 
in 1858, by a writer in the London Free- 
mason's Magazine. He thinks it should be 
spelled " Heredom," and traces it to the two 
Greek words, tepbg, hieros, holy, and do/nog, 
domos, house. It would thus refer to Ma- 
sonry as symbolically the Holy House or 
Temple. In this way the title of Rose 
Croix of Heredom would signify the Rosy 
Cross of the Holy House of Masonry. This 
derivation is now very generally recognized 
as the true one. 



336 



HERMAIMES 



HEROINE 



Hermaimes. A corruption of Her- 
mes, found in some of the old Constitutions. 

Hermaphrodite. The merest igno- 
rance has, in a few instances, permitted the 
introduction of this word into the ritual 
as one of the classes which the Masons 
promise not to initiate. The word is not 
mentioned in the old Constitutions nor in 
any of the rituals ; but if such monsters did 
actually exist, which naturalists deny, their 
exclusion would be founded on the general 
law which prohibits the initiation of those 
who have any physical defect or maim. 

Hermes. In all the old manuscript 
records which contain the Legend of the 
Craft, mention is made of Hermes as one 
of the founders of Masonry. Thus, in the 
" Grand Lodge MS.," whose date is 1632, it 
is said — and the statement is substantially 
and almost verbally the same in all the 
others — that "The great Hermarines that 
was Cubys sonne, the which Cubye was 
Semmes sonne, that was Noes sonne. This 
same Hermarines was afterwards called 
Hermes the father of Wisdome ; he found 
one of the two pillars of stone, and found 
the science written thereon, and he taught 
it to other men." 

There are two persons of the name of 
Hermes mentioned in sacred history. The 
first is the divine Hermes, called by the 
Romans Mercury. Among the Egyptians 
he was known as Thoth. Diodorus Siculus 
describes him as the secretary of Osiris ; he 
is commonly supposed to have been the son 
of Mizraim, and Cumberland says that he 
was the same as Osiris. There is, however, 
much confusion among the mythologists 
concerning his attributes. 
, The second was Hermes Trismegistus or 
the Thrice Great, who was a celebrated 
Egyptian legislator, priest, and philosopher, 
who lived in the reign of Ninus, about the 
year of the world 2670. He is said to have 
written thirty-six books on theology and phi- 
losophy, and six upon medicine, all which are 
lost. There are many traditions of him ; one 
of which, related by Eusebius, is that he in- 
troduced hieroglyphics into Egypt. This 
Hermes Trismegistus, although the reality 
of his existence is doubtful, was claimed by 
the alchemists as the founder of their art, 
whence it is called the Hermetic science, 
and whence we get in Masonry, Hermetic 
Rites and Hermetic degrees. It is to him 
that the Legend of the Craft refers ; and, in- 
deed, the York Constitutions, which are of 
importance, though not probably of the 
date of 926, assigned to them by Krause, 
give him that title, and say that he brought 
the custom of making himself understood 
by signs with him to Egypt. In the first 
ages of the Christian church, this mythical 
Egyptian philosopher was in fact con- 



sidered as the inventor of everything known 
to the human intellect. It was fabled that 
Pythagoras and Plato had derived their 
knowledge from him, and that he had re- 
corded his inventions on pillars. The 
Operative Masons, who wrote the old Con- 
stitutions, obtained their acquaintance with 
him from the Polycronycon of the monk 
Ranulf Higdeu, which was translated from 
the Latin by Trevisa, and printed by Wil- 
liam Caxton in 1482. It is repeatedly 
quoted in the Cooke MS., whose probable 
date is the latter part of the fifteenth cen- 
tury, and was undoubtedly familiar to the 
writers of the other Constitutions. 

Hermetie Art. The art or science 
of Alchemy, so termed from Hermes Tris- 
megistus, who was looked up to by the 
alchemists as the founder of their art. The 
Hermetic philosophers say that all the 
sages of antiquity, such as Plato, Socrates, 
Aristotle, and Pythagoras, were initiated 
into the secrets of their science ; and that 
the hieroglyphics of Egypt and all the fables 
of mythology were invented to teach the dog- 
mas of Hermetic philosophy. See Alchemy. 

Hermetic Rite. A Rite established 
by Pernetty at Avignon, in France, and 
more commonly called the Illuminati of 
Avignon. See Avignon. 

Herodem. See Heredom. 

Herodem, Royal Order of. See 
Royal Order of Scotland. 

Heroden. "Heroden," says a MS. 
of the Ancient Scottish Rite in my posses- 
sion, " is a mountain situated in the north- 
west of Scotland, where the first or metro- 
politan Lodge of Europe was held." The 
word is not now used by Masonic writers, 
and was, undoubtedly, a corruption of 
Heredom. 

Heroine of Jericho. An androgy- 
nous degree conferred, in America, on Royal 
Arch Masons, their wives, and daughters. 
It is intended to instruct its fenjale recipi- 
ents in the claims which they have upon 
the protection of their husbands' and fathers' 
companions, and to communicate to them 
an effectual method of proving those claims. 
An instance of friendship extended to the 
whole family of a benefactress by those 
whom she had benefited, and of the influ- 
ence of a solemn contract in averting dan- 
ger, is referred to in the case of Rahab, the 
woman of Jericho, from whom the degree 
derives its name ; and for this purpose the 
second chapter of the Book of Joshua is 
read to the candidate. When the degree is 
received by a male, he is called a Knight 
of Jericho, and when by a female, she is 
termed a Heroine. It is a side or honorary 
degree, and may be conferred by any Royal 
Arch Mason on a candidate qualified to 
receive it. 



HESED 



HIGHEST 



337 



Hesed. A corruption of Chesed, which 
see. 

Hexagon. A figure of six equal sides 
constitutes a part of the camp in the Scot- 
tish degree of Sublime Princes of the Roy*al 
Secret. Stieglitz, in an essay on the sym- 
bols of Freemasonry, published in 1825, in 
the Altenburg Zeitschrift, says that the hex- 
agon, formed by six triangles, whose apices 
converge to a point, making the following 
figure, 



is a symbol of the universal creation, the 
six points crossing the central point; thus 
assimilating the hexagon to the older sym- 
bol of the point within a circle. 

Hieroglyphics. From two Greek 
words which signify the engraving of sa- 
cred things. Hieroglyphics are properly 
the expressions of ideas by representations 
of visible objects, and the word is more 
peculiarly applied to that species of pic- 
ture-writing which was in use among the 
ancient Egyptians, whose priests by this 
means concealed from the profane that 
knowledge which they communicated only 
to their initiates. Browne says [Master Key, 
p. 87), "The usages amongst Masons have 
ever corresponded with those of the ancient 
Egyptians. Their Philosophers, unwilling 
to expose their Mysteries to vulgar Curios- 
ity, couched the Principles of their Learn- 
ing and Philosophy under Hieroglyphical 
Figures and Allegorical Emblems, and ex- 
pressed their notions of Government by 
Signs and Symbols, which they communi- 
cated to the Magi, or wise Men only, who were 
solemnly obligated never to reveal them." 

Hierograinanatists. The title of 
those priests in the Egyptian mysteries to 
whom were confided the keeping of the sa- 
cred records. Their duty was also to in- 
struct the neophytes in the ritual of initia- 
tion, and to secure its accurate observance. 

Mie repliant. From the Greek, 
'lepofavreg, which signifies one who explains 
the sacred things. The Hierophant was, in 
the Ancient Mysteries, what the Master is 
in a Masonic Lodge — he who instructed 
the neophyte in the doctrines which it was 
the object of the mysteries to inculcate. 

High Degrees. Not long after the 
introduction of Freemasonry on the Conti- 
nent, in the beginning of the eighteenth 
century, the Chevalier Ramsay invented 
three new degrees, which he called Ecos- 
2S 22 



sais, Novice, and Knight Templar. These 
gave the impulse to the invention of many 
other degrees, all above the Master's degree. 
To these the name oihautes grades or high de- 
grees was given. Their number is very great. 
Many of them now remain only in the cata- 
logues of Masonic collectors, or are known 
merely by their titles ; while others still exist, 
and constitute the body of the different 
Rites. The word is not properly applicable 
to the Royal Arch or degrees of the Eng- 
lish and American systems, which are in- 
timately connected with the Master's de- 
gree, but is confined to the additions made 
to Ancient Craft Masonry by continental 
ritualists. These degrees have, from time 
to time, met with great opposition as inno- 
vations on Ancient Masonry, and some of 
the Grand Lodges have not only rejected 
them, but forbidden their cultivation by 
those who are under their obedience. But 
on the other hand, they have been strenu- 
ously supported by many who have believed 
the Ancient Craft degrees do not afford a 
sufficient field for the expansion of Masonic 
thought. A writer in the London Freema- 
son's Magazine (1858, i. 1167,) has, I think, 
expressed the true theory on this subject in 
the following language : 

"It is the necessary consequence of an 
exclusive addiction to Craft Masonry that 
the intellectual and artistic development 
of the minds of the members must suffer, 
the ritual sink to formalism, and the ad- 
ministration fall into the hands of the lower 
members of the Order, by a diminution in 
the initiations of men of high intellectual 
calibre, and by the inactivity, or practical 
secession, of those within the Order. The 
suppression of the higher degrees, that is, 
of the higher Masonry, may be agreeable to 
those who are content to possess the admin- 
istrative functions of the Order without gen- 
uine qualifications for their exercise, but it 
is a policy most fatal to the true progress 
of the Order. When Masonry has so fallen, 
to restore the higher degrees to their full 
activity is the measure essential for re- 
storing the efficacy of Masonry within and 
without. Thus, in the last century, when 
Craft Masonry had spread rapidly over the 
whole of Europe, a reaction set in, till the 
heads of the Order brought the high degrees 
into vigor, and they continued to exercise 
the most powerful influence." 

Highest of Hills. In the Old York 
Lectures was the following passage : " Be- 
fore we had the convenience of such well- 
formed Lodges, the Brethren used to meet 
on the highest of hills and in the lowest of 
valleys. And if they were asked why they 
met so high, so low, and so very secret, 
they replied — the better to see and observe 
all that might ascend or descend ; and in 



338 



HIGH 



HIGH 



case a cowan should appear, the Tiler 
might give timely notice to the Worshipful 
Master, by which means the Lodge might be 
closed, the jewels put by, thereby prevent- 
ing any unlawful intrusion." Comment- 
ing on this, Dr. Oliver (Landm., i. 319,) says : 
"Among other observances which were 
common to both the true and spurious 
Freemasonry, we find the practice of per- 
forming commemorative rites on the highest 
of hills and in the lowest of valleys. This 
practice was in high esteem amongst all the 
inhabitants of the ancient world, from a 
fixed persuasion that the summit of moun- 
tains made a nearer approach to the celes- 
tial deities, and the valley or holy cavern 
to the infernal and submarine gods than 
the level country ; and that, therefore, the 
prayers of mortals were more likely to be 
heard in such situations." Hutchinson 
also says : " The highest hills and the low- ' 
est valleys were from the earliest times es^- 
teemed sacred, and it was supposed that the 
Spirit of God was peculiarly diffusive in 
those places." The sentiment was expressed 
in the language of the earliest lectures of 
the eighteenth century, and is still re- 
tained, without change of words, in the 
lectures of the present day. But intro- 
duced, at first, undoubtedly with special 
reference to the ancient worship on " high 
places," and the celebration of the myste- 
ries in the caverns of initiation, it is now 
retained for the purpose of giving warning 
and instruction as to the necessity of secu- 
rity and secrecy in the performance of our 
mystical rites, and this is the reason as- 
signed in the modern lectures. And, in- 
deed, the notion of thus expressing the ne- 
cessity of secrecy seems to have been early 
adopted, while that of the sacredness of 
these places was beginning to be lost sight 
of; for in a lecture of the middle of the last 
century, or perhaps earlier, it was said that 
" the Lodge stands upon holy ground, or 
the highest hill or lowest vale, or in the 
Vale of Jehosophat, or any other secret 
place." The sacredness of the spot is, it is 
true, here adverted to, but there is an em- 
phasis given to its secrecy. 

Sigh Grades. Sometimes used for 
High Degrees, which see. 

iligii Priest. The presiding officer 
of a Chapter of Royal Arch Masons accord- 
ing to the American system. His title 
is "Most Excellent," and he represents 
Joshua, or Jeshua, who was the son of 
Josedech, and the High Priest of the Jews 
when they returned from the Babylonian 
exile. He is seated in the east, and clothed 
in the apparel of the ancient High Priest of 
the Jews. He wears a robe of blue, purple, 
scarlet, and white linen, and is decorated 
with a breastplate and mitre. On the 



front of the mitre is inscribed the words, 
" Holiness to the Lord." His jewel is 
a mitre. 
High. Priesthood, Order of. 

This order is an honorarium, to be bestowed 
upon the High Priest of a Royal Arch Chap- 
ter in the United States, and consequently no 
one is legally entitled to receive it until he 
has been duly elected to preside as High 
Priest in a regular Chapter of Royal Arch 
Masons. It should not be conferred when 
a less number than three duly qualified 
High Priests are present. Whenever the 
ceremony is performed in ample form, the 
assistance of at least nine High Priests^ 
who have received it, is requisite. The 
General Grand Chapter of the United 
States has decided that although it is 
highly expedient that every High Priest 
should receive the order, yet its posses- 
sion is not essentially necessary as a qual- 
ification for the discharge of his official 
duties. 




The jewel of the degree consists of a plate 
of gold in the form of a triple triangle, a 
breastplate being placed over the point of 
union. In front, the face of each triangle 
is inscribed with the Tetragrammaton, 
niiTl on tne other side, the upper tri- 
angle has the following mystical notation, 
HTfl HT""; the two lower triangles have 
the Hebrew letters £) and p inserted upon 
them. Each side of each triangle should 
be one inch in length, and may be orna- 
mented at the fancy of the wearer. The 
breastplate may be plainly engraved or set 
with stones. It was adopted in 1856, on the 
suggestion of the author of this work, at a 
very general but informal meeting of Grand 



HIGH 



HIGH 



339 



and Past Grand High Priests during the 
session of the General Grand Chapter held 
at Hartford. It is now in general use. 

It is impossible, from the want of au- 
thentic documents, to throw much light 
upon the historical origin of this degree. 
No allusion to it can be found in any ritual 
works out of America, nor even here an- 
terior to about the end of the last and be- 
ginning of this century. Webb is the first 
who mentions it, and gives it a place in the 
series of capitular degrees. The question 
has, however, been exhaustively examined 
by Brother William Hacker, Past Grand 
High Priest of Indiana, who has paid much 
attention to the subject of American Masonic 
archseology. In a letter to the author in Au- 
gust, 1873, he has sought to investigate the 
origin of this Order, and I gladly avail my- 
self of the result of his inquiries. 

"Thomas Smith Webb," says Brother 
Hacker, " in the first edition of his Monitor, 
published in 1797, makes no mention of it. 
But in the second edition, published in 
1802, he gives a monitorial ritual for the 
Order; or, as. he terms it, Observations on 
the Order of High Priests. 

"Now, I infer, as we find no mention 
of the Order in the edition of 1797, and a 
monitorial ritual appearing in the edition 
of 1802, that at some time between those 
dates we must look for the true origin of 
the Order. 

" Turning then to the proceedings of the 
General Grand Chapter of the United States, 
we find that at the Communication held in 
the city of Providence, in the State of 
Rhode Island, on the 9th day of January, 
1799, Benjamin Hurd, Jr., Thomas S. Webb, 
and James Harrison were appointed ' a 
committee to -revise the Constitution, and 
report such alterations and amendments 
thereto as they shall find necessary to be 
made.' 

" The next day, January 10, 1799, Webb, 
as chairman of the committee, submitted 
their report, which was adopted as reported. 
In Article IV. of that Constitution, we find 
the forms for constituting new Chapters 
and installing High Priests fully laid down 
and provided for. In those forms, after 
certain ceremonies had been gone through 
with, 'All the Companions, except High 
Priests and Past High Priests, are requested 
to withdraw, while the new High Priest is 
solemnly bound to the performance of his 
duties ; and after the performance of other 
necessary ceremonies, not proper to be 
written, they are permitted to return.' 

"Now, right here the question naturally 
arises, What were those 'other necessary 
ceremonies not proper to be written ' ? A 
few lines farther on we find this language 
laid down : ' In consequence of your cheer- 



ful acquiescence with the charges and reg- 
ulations just recited, I now declare you duly 
installed and anointed High Priest of this 
new Chapter.' Now do not the words 
1 and anointed,'' as here used, fully answer 
the question as to what those 'other ne- 
cessary ceremonies ' were ? It seems so to 
me. 

" Upon this theory, then, we have Thomas 
Smith Webb and his associates on the com- 
mittee, Benjamin Hurd, Jr., an|d James 
Harrison, as the authors of the Order. It 
was adopted by the General Grand Chapter 
on the 10th day of January, 1799, when it 
became a part of the constitutional re- 
quirements of Royal Arch Masonry, so far, 
at least, as the authority of the General 
Grand Chapter extended. 

" Following this matter out, we find that 
this provision of the Constitution was re- 
tained until the Triennial Communication 
held in the city of Lexington, Kentucky, 
on the 19th day of September, 1853, when, 
on motion of Companion Gould, the sec- 
tion wag repealed ; thus leaving the Order 
of High Priesthood the exclusive property 
of those who were in possession of it. 

" Where these Excellent Companions got 
the original thought or germ out of which 
the Order was formed will have, perhaps, to 
be left to conjecture ; yet even here I think 
we may find some data upon which to found 
a conclusion. 

"In setting about the formation of an 
order suitable for the office of High Priest, 
what could be more natural or appropriate 
than to take the scriptural history of the 
meeting of Abraham, with Melchizedek, 
Priest of the Most High God ; the circum- 
stances which brought that meeting about; 
the bringing forth the bread and wine ; the 
blessing, etc. ; and the anointing of Aaron 
and his sons to the Priesthood under the 
Mosaic dispensations. It does seem to me 
that these would be the most natural sources 
for any one to go to for facts and circum- 
stances to work into an order of this kind. 

" We can illustrate this point farther by 
reference to a note found in an old ritual 
of the 'Mediterranean Pass,' as then — 
and perhaps it may be so now — conferred 
under the Grand Priory of England and 
Wales, preparatory to the Order of Malta. 
That note read as follows : 

" 'In some Priories the candidate partakes 
of bread from the point of a sword, and 
wine from a chalice placed upon the blade, 
handed to him by the Prelate.' 

" Again, in an old manuscript of the ritual 
of the Royal Grand Conclave of Scotland, 
now also lying before me, I find similar 
language used in the ritual of the Templars' 
Order. How well the thoughts contained 
in these extracts have been worked into 



340 



HIGH 



HIGH 



the order of High Priest, every well-in- 
formed High Priest must very well under- 
stand. 

" But the question now comes up : were 
Webb and his associates in possession of 
these rituals at the time they originated the 
order of High Priesthood? I think they 
were, and for these reasons : In these rituals 
to which I have referred I find these ex- 
pressions used : ' That I will not shed the 
blood of a K. T. unlawfully ; ' ' the skull 
to be laid open, and all the brains to be ex- 
posed to the scorching rays of the sun ; ' 
with several other familiar expressions, 
which every Eoyal Arch Mason will read- 
ily recognize as appropriately wrought into 
Webb's Royal Arch degree. 

" From the foregoing facts, as well as 
others not stated, I infer that Thomas 
Smith Webb, with his co-advisers, Benja- 
min Hurd, Jr., and James Harrison, were 
the true authors of the Order ; that it dates 
from the 10th day of January, 1799, at 
which time it was adopted by the General 
Grand Chapter, and became a part of the 
constitutional regulations and requirements 
of Royal Arch Masonry so far as the au- 
thority of the General Grand Chapter ex- 
tended, and that it continued as such until 
the 19th day of September, 1853, when it 
was repealed, as before stated. 

"A thought or two further, and I will 
have done. Webb, in arranging the Order, 
evidently intended that it should be con- 
ferred as a part of the installation ceremo- 
nies of a High Priest ; and whether he ever 
conferred it at any other time or in any 
other manner I have been unable to learn, 
as I have never met with any one who 
claimed to have received the Order from 
him. At what time and by whom it was 
first conferred as a separate ceremonial is 
equally unknown to me. All I have yet 
been able to find upon this point is in 
Cross's Chart, where, in the edition of 1826, 
and it may also be in the earlier editions, 
I find it arranged as a separate ceremonial, 
and disconnected with the ceremonies of 
installation. 

" The earliest authentic record of the or- 
ganization of a Council of High Priests I 
have yet found is in the proceedings of the 
Grand Chapter of Ohio in 1828, where it 
appears that a Council was duly formed, 
rules adopted for its government, and a full 
list of officers elected, with Companion 
John Snow as President. 

"It is more than probable that the Order 
has always been conferred, west of the 
mountains, as a separate ceremonial, and 
never as a part of the installation ceremo- 
nies. It is well known that John Snow, 
who no doubt brought it with him when he 
came to the West, always so conferred it, 



and not then until the applicant had been 
regularly elected and installed as High 
Priest of his Chapter. I have also met 
with those who claimed to have received it 
from the celebrated Lorenzo Dow, of whom 
it is further alleged that he always required 
an election and installation as a prerequisite 
to the Order. With these facts before us, 
and I have no doubt of the truth of every 
word of them, I would ask of those who 
have attempted to heap such obloquy and 
derision upon the Order, as Dr. Mitchell 
and others who have followed him, to 
point us to any other single order or degree 
of Masonry that can be traced so success- 
fully to the source from whence it came ; 
that has in it more of the elements of sub- 
limity and impressiveness, and that is more 
scripturally and Mason ically appropriate 
for that for which it was intended, than has 
this much-maligned Order of High Priest- 
hood ; remembering also that it was estab- 
lished upon the constitutional authority of 
the General Grand Chapter of the United 
States, which is, and ever has been, the 
highest authority in Royal Arch Masonry 
in the United States. And again, among 
the names of those zealous companions who 
participated in its adoption stands that 
of the Honorable De Witt Clinton, for 
so many years the zealous and efficient 
General Grand High Priest. Then I say, 
when we take all these facts together, as 
they stand recorded before us, I think the 
question as to the origin and authenticity 
may be considered as fully settled." 

High Priest of the Jews. The 
important office of the High Priesthood 
was instituted by Moses after the comple- 
tion of the directions for erecting the taber- 
nacle, and was restricted to Aaron and his 
descendants, and was so confined until 
the time of the Asmonean dynasty, when it 
passed into the family of Judas Maccabseus. 
The High Priest was at the head not only 
of ecclesiastical but of civil affairs, presiding 
in the Sanhedrim and judging the people. 
He superintended the Temple, directing the 
mode of worship, and preserving the build- 
ing from profanation. He was inducted 
into his office by anointment and sacrifices, 
and was invested with a peculiar £ress. 
This dress, as the Rabbins describe it, con- 
sisted of eight parts, namely, the breast- 
plate, the ephod, with its curious girdle, 
the robe of the ephod, the mitre, the broid- 
ered coat, and the girdle. The materials 
of which these were composed were gold, 
blue, red, purple, and fine white linen. As 
these garments are to a certain extent rep- 
resented in the vestment of a High Priest 
of a Royal Arch Chapter, a brief descrip- 
tion of them may be expedient : 

The High Priest was first clothed in a 



HIGH 



HINDUSTAN 



341 



pair of linen drawers. Over this was a coat 
or shirt of fine linen reaching to his feet, 
and with sleeves extending to his wrists. 
Over this again was a robe of blue, called 
the coat of ephod. It was without sleeves, 
but consisted of two pieces, one before and 
another behind, having a large opening in 
the top for the passage of the head, and an- 
other on each side to admit the arms. It 
extended only to the middle of the legs, 
and its skirt was adorned with little golden 
bells and pomegranates. Above all these 
vestments was placed the ephod, which has 
already been described as a short garment 
coming down only to the breast before, but 
somewhat longer behind, without sleeves, 
and artificially wrought with gold, and 
blue, and purple, and scarlet, in embroidery 
of various figures. It was looped on the 
• shoulders with two onyx stones, on each of 
which was inscribed the names of six of the 
tribes. On the front of the ephod he wore 
the breastplate ; at solemn ministrations a 
mitre of fine linen of a blue color. This was 
wrapped in several folds, and worn about 
his head in the manner of a Turkish turban, 
except that it was without a crown, being 
open on top, and sitting on his head like a 
garland. In front of it there hung down 
upon his forehead a square plate of gold, 
called the plate of the golden crown, upon 
which were inscribed the words Holiness 
to the Lord, which were engraved in the 
ancient Hebrew or Samaritan characters. 
The vestments of a High Priest of a Eoyal 
Arch Chapter are intended to represent — 
though the representation is imperfect — 
the gorgeous apparel of the Jewish Pontiff. 
They are a mitre, breastplate, and a robe of 
four colors. To these the Masonic ritual- 
ists have ascribed a symbolic signification. 
The mitre teaches the High Priest the 
dignity of his office ; the breastplate, his 
responsibility to the laws and ordinances 
of the Institution, and that the honor and 
interest of the Chapter should be always 
near his heart ; and the robe, the different 
graces and virtues which are symbolized 
by the various colors of which it is corn- 



High Twelve. The hour of noon or 
twelve o'clock in the day, when the sun is 
high in the heavens, in contradistinction 
to low twelve, or midnight, when the sun is 
low down beneath the earth. The expres- 
sion is always used, in Masonic language, 
to indicate the hour of noon, at which time, 
as the tradition tells us, the Craft in the 
Temple were called from labor to refresh- 
ment. The phrase was used in the earliest 
rituals of the last century. The answer in 
the old catechisms to the question, " What's 
a clock ? " was always, " High Twelve." 

Hindustan, Mysteries of. Of all 



the ethnic religions, that of Hindustan is 
admitted to be the oldest, for its Vedas or 
sacred books claim an antiquity of nearly 
forty centuries. However Brahmanism 
may have been corrupted in more modern 
times, in its earliest state it consisted of a 
series of doctrines which embraced a belief 
in a Supreme Being and in the immortality 
of the soul. All primitive religions were 
more or less mystical, and that of India 
formed no exception to the rule. Oliver, 
in his History of Initiation, has given a 
very succinct account of the Brahmanical 
mysteries, collected from the most authen- 
tic sources, such as Maurice, Colebrook, 
Jones, and Faber. His description refers 
almost exclusively to the reception and 
advancement of a Brahman in his sacred 
profession ; for the initiations of India, like 
those of Egypt, were confined to the priest- 
hood. All Brahmans, it is true, do not 
necessarily belong to the sacerdotal order, 
but every Brahman who has been initiated, 
and thus been made acquainted with the 
formulas of worship, may at any time be- 
come an officiating priest. The ceremonies 
of initiation, as they have been described 
by Oliver, were celebrated in spacious cav- 
erns, the principal of which were Elephanta 
and Salsette, both situated near Bombay. 
The mysteries were divided into four de- 
grees, and the candidate' was permitted to 
perform the probation of the first at the 
early age of eight years. It consisted sim- 
ply in the investiture with the linen gar- 
ment and Zennar or sacred cord; of sacri- 
fices accompanied by ablutions ; and of an 
explanatory lecture. The aspirant was now 
delivered into the care of a Brahman, who 
thenceforth became his spiritual guide, and 
prepared him by repeated instructions and 
a life of austerity for admission into the 
second degree. To this, if found qualified, 
he was admitted at the requisite age. The 
probationary ceremonies of this degree con- 
sisted in an incessant occupation in pray- 
ers, fastings, ablutions, and the study of 
astronomy. Having undergone these aus- 
terities for a sufficient period, he was led at 
night to the gloomy caverns of initiation, 
which had been duly prepared for his re- 
ception. 

The interior of this cavern was brilliantly 
illuminated, and there sat the three chief 
hierophants, in the east, west, and south, 
representing the gods Brahma, Vishnu, and 
Siva, surrounded by the attendant mysta- 
gogues, dressed in appropriate vestments. 
After an invocation to the sun, the aspi- 
rant was called upon to promise that he 
would be obedient to his superiors, keep 
his body pure, and preserve inviolable 
secrecy on the subject of the mysteries. He 
was then sprinkled with water, an invoca- 



342 



HINDUSTAN 



HIKAM 



tion of the deity was whispered in his ear ; 
he was divested of his shoes, and made to 
circumambulate the cavern three times, in 
imitation of the course of the sun, whose 
rising was personated by the hierophant 
representing Brahma, stationed in the 
east, whose meridian height by the repre- 
sentative of Siva in the south, and whose 
setting by the representative of Vishnu 
in the west. He was then conducted 
through seven ranges of dark and gloomy 
caverns, during which period the wail- 
ing of Mahadeva for the loss of Siva 
was represented by dismal howlings. The 
usual paraphernalia of flashes of light, of 
dismal sounds and horrid phantoms, was 
practised to intimidate or confuse the aspi- 
rant. After the performance of a variety 
of other ceremonies, many of which we can 
only conjecture, the candidate reached the 
extremity of the seven caverns ; he was 
now prepared for enlightenment by requi- 
site instruction and the administration of a 
solemn oath. 

This part of the ceremonies being con- 
cluded, the sacred conch was blown, the 
folding-doors were suddenly thrown open, 
and the aspirant was admitted -into a spa- 
cious apartment filled with dazzling light, 
ornamented with statues and emblematical 
figures, richly decorated with gems, and 
scented with the most fragrant perfumes. 
This was a representation of Paradise. 

The candidate was now supposed to be 
regenerated, and he was invested by the 
chief Brahman with the white robe and 
tiara; a cross was marked upon his fore- 
head, and a tau upon his breast, and he 
was instructed in the signs, tokens, and 
lectures of the Order. He was presented 
with the sacred belt, the magical black 
stone, the talismanic jewel to be worn upon 
his breast, and the serpent stone, which, as 
its name imported, was an antidote against 
the bite of serpents. And, lastly, he was 
intrusted with the s&cred name, known 
only to the initiated. This ineffable name 
was AUM, which, in its triliteral form, was 
significant of the creative, preservative, 
and destroying power, that is, of Brahma, 
Vishnu, and Siva. It could not be pro- 
nounced, but was to be the subject of in- 
cessant silent contemplation. The symbols 
and the aporrheta, or secret things of the 
mysteries, were now explained. 

Here ended the second degree. The tbf rd 
took place when the candidate had grown 
old, and his children had all been provided 
for. This consisted in a total exclusion in 
the forest, where, as an anchorite, he occu- 
pied himself in ablutions, prayers, and sac- 
rifices. 

In the fourth degree he underwent still 
greater austerities, the object of which was 
to impart to the happy sage who observed 



them a portion of the divine nature, and 
to secure him a residence among the im- 
mortal gods. 

The object of the Indian mysteries ap- 
pears, says Oliver, to have been to teach 
the unity of God and the necessity of virtue. 
The happiness of our first parents, the sub- 
sequent depravity of the human race, and 
the universal deluge were described in a 
manner which showed that their knowledge 
must have been derived from an authentic 
source. 

Hinnom. A deep valley south of Mt. 
Moriah, known as Gehenna; in which Car- 
rion was cast as food for vultures. The holy 
valley of judgment, Jehoshaphat, has been 
improperly substituted for Hinnom. 

Hiram. The gavel, when wielded by 
the Master of the Lodge, is sometimes 
called the Hiram, because as the workmen 
at the Temple were controlled and directed 
by Hiram, the chief builder, so the Master 
preserves order in the Lodge by the proper 
use of the gavel. 

Hiram or Huram. In Hebrew, 
DTH or Dmn> meaning noble-born. The 
more correct pronunciation, according to 
the true value of the Hebrew letters, is 
Khuramox Khurum; but universal Masonic 
usage renders it now impossible, or, at least, 
inexpedient, to make the change. The name 
of the king of Tyre is spelled Hiram every- 
where in Scripture except in 1 Chronicles 
xiv. 1, where it occurs as Huram. In 1 
Chron. xiv. 1, the original Hebrew text has 
Hiram, but the Masorites in the margin 
direct it to be read Huram. In our author- 
ized version, the name is spelled Hiram, 
which is also the form used in the Vulgate 
and in the Targums; the Septuagint has 
Xeipdjx, or Cheiram. 

Hiram Abif. There is no character 
in the annals of Freemasonry whose life is 
so dependent on tradition as the celebrated 
architect of King Solomon's Temple. Pro- 
fane history is entirely silent in respect to 
his career, and the sacred records supply us 
with only very unimportant items. To fill 
up the space between his life and his death, 
we are necessarily compelled to resort to 
those oral legends which have been handed 
down from the ancient Masons to their suc- 
cessors. Yet, looking to their character, I 
should be unwilling to vouch for the au- 
thenticity of all ; most of them were prob- 
ably at first symbolical in their character ; 
the symbol in the lapse of time having been 
converted into a myth, and the myth, by con* 
stant repetition, having assumed the formal 
appearance of a truthful narrative. Such 
has been the case in the history of all nations. 
But whatever may have been their true 
character, to the Mason, at least, they are 
interesting, and cannot be altogether void 
of instruction. 



HIRAM 



HIRAM 



343 



When King Solomon was about to build 
a temple to- Jehovah, the difficulty of ob- 
taining skilful workmen to superintend and 
to execute the architectural part of the un- 
dertaking was such, that he found it neces- 
sary to request of his friend and ally, Hiram, 
King of Tyre, the use of some of his most 
able builders ; for the Tyrians and Sidonians 
were celebrated artists, and at that time 
were admitted to be the best mechanics in 
the world. Hiram willingly complied with 
his request, and despatched to his assistance 
an abundance of men and materials, to be 
employed in the construction of the Temple, 
and among the former, a distinguished 
artist, to whom was given the superinten- 
dence of all the workmen, both Jews and 
Tyrians, and who was in possession of all 
the skill and learning that were required to 
carry out, in the most efficient manner, all 
the plans and designs of the king of Israel. 

Of this artist, whom Freemasons recog- 
nize sometimes as Hiram the Builder, some- 
times as the Widow's Son, but more com- 
monly as Hiram Abif, the earliest account 
is found in the first Book of Kings (vii. 13, 
14,) where the passage reads as follows : 

" And King Solomon sent and fetched 
Hiram out of Tyre. He was a widow's 
son of the tribe of Naphtali, and his father 
was a man of Tyre, a worker in brass, and 
he was filled with wisdom and understand- 
ing, and cunning to work all works in brass. 
And he came to King Solomon and wrought 
all his work." 

He is next mentioned in the second Book 
of Chronicles, (ch. ii. 13, 14,) in the fol- 
lowing letter from Hiram of Tyre to King 
Solomon. 

" And now I have sent a cunning man, 
endued with understanding, of Huram my 
father's. The son of a woman of the 
daughters of Dan, and his father was a man 
of Tyre, skilful to work in gold and in sil- 
ver, in brass, in iron, in stone and in tim- 
ber, in purple, in blue and in fine linen and 
in crimson ; also to grave any manner of 
graving, and to find out every device which 
shall be put to him, with thy cunning men, 
and with the cunning men of my lord 
David, thy father." 

In reading these two descriptions, every 
one will be at once struck with an apparent 
contradiction in them in relation to the 
parentage of their subject. There is no 
doubt — for in this both passages agree — 
that his father was a man of Tyre ; but the 
discrepancy is in reference to the birth- 
place of his mother, who in one passage is 
said to have been " of the tribe of Naph- 
tali," and in the other, " of the daughters 
of Dan." Commentators have, however, 
met with no difficulty in reconciling the 
contradiction, and the suggestion of Bishop 



Patrick is now generally adopted on this 
subject. He supposes that she herself was 
of the tribe of Dan, but that her first hus- 
band was of the tribe of Naphtali, by whom 
she had this son ; and that when she was a 
widow, she married a man of Tyre, who is 
called Hiram's father because he bred him 
up and was the husband of his mother. 

Hiram Abif undoubtedly derived muchi 
of his knowledge in mechanical arts from 
that man of Tyre who had married his 
mother, and we may justly conclude that 
he increased that knowledge by assiduous 
study and constant intercourse with the 
artisans of Tyre, who were greatly distin- 
guished for their attainments in architec- 
ture. Tyre was one of the principal seats 
of the Dionysiac fraternity of artificers, a 
society engaged exclusively in the construc- 
tion of edifices, and living under a secret 
organization, which was subsequently imi- 
tated by the Operative Freemasons. Of this 
association, it is not unreasonable to sup- 
pose that Hiram Abif was a member, and 
that on arriving at Jerusalem he intro- 
duced among the Jewish workmen the same 
exact system of discipline which he had 
found of so much advantage in the Diony- 
siac associations at home, and thus gave, 
under the sanction of King Solomon, a pe- 
culiar organization to the Masons who were 
engaged in building the Temple. 

Upon the arrival of this celebrated artist 
at Jerusalem, which was in the year b. c. 
1012, he was at once received into the inti- 
mate confidence of Solomon, and intrusted 
with the superintendence of all the work- 
men, both Tyrians and Jew r s, w 7 ho were en- 
gaged in the construction of the building. 
He received the title of "Principal Con- 
ductor of the Works," an office which, pre- 
vious to his arrival, had been filled by Adoni- 
ram, and, according to Masonic tradition, 
formed with Solomon and King Hiram of 
Tyre, his ancient patron, the Supreme 
Council of Grand Masters, in which every 
thing was determined in relation to the 
construction of the edifice and the govern- 
ment of the workmen. 

The Book of Constitutions, as it w r as edited 
by Entick, (p. 19,) speaks of him in the 
following language : " This inspired master 
was, without question, the most cunning, 
skilful, and curious workman that ever 
lived; whose abilities were not confined to 
building only, but extended to all kinds of 
work, whether in gold, silver, brass or iron ; 
whether in linen, tapestry or embroidery; 
whether considered as architect, statuary, 
founder or designer, separately or together, 
he equally excelled. From his designs and 
under his direction, all the rich and splen- 
did furniture of the Tempte and its several 
appendages were begun, carried on, and 



344 



HIRAM 



HIRAM 



finished. Solomon appointed him, in his 
absence, to fill the Chair as Deputy Grand 
Master, and in his presence, Senior Grand 
Warden, Master of Work, and general over- 
seer of all artists, as well those whom 
David had formerly procured from Tyre 
and Sidon, as those Hiram should now 
send." 

This statement requires some correction. 
According to the most consistent systems 
and the general course of the traditions, 
there were three Grand Masters at the build- 
ing of the Temple, of whom Hiram Abif 
was one, and hence in our Lodges he al- 
ways receives the title of a Grand Master. 
We may, however, reconcile the assertion of 
Anderson, that he was sometimes a Deputy 
Grand Master, and sometimes a Senior 
Grand Warden, by supposing that the three 
Grand Masters were, among the Craft, pos- 
sessed of equal authority, and held in equal 
reverence, while among themselves there 
was an acknowledged subordination of sta- 
tion and power. But in no way can the as- 
sertion be explained that he was at any time 
a Senior Grand Warden, which would be 
wholly irreconcilable with the symbolism 
of the Temple. In the mythical Master's 
Lodge, supposed to have been held in the 
Temple, and the only one ever held before 
its completion, at which the three Grand 
Masters alone were present, the office of 
Junior Warden is assigned to Hiram Abif. 

According to Masonic tradition, which is 
in part supported by scriptural authority, 
Hiram was charged with all the architec- 
tural decorations and interior embellish- 
ments of the building. He cast the vari- 
ous vessels and implements that were to be 
used in the religious service of the Temple, 
as well as the pillars that adorned the porch, 
selecting as the most convenient and ap- 
propriate place for the scene of his oper- 
ations, the clay grounds which extend be- 
tween Succoth and Zaredatha ; and the old 
lectures state that the whole interior of the 
house, its posts and doors, its very floors 
and ceilings, which were made of the most 
expensive timber, and overlaid with plates 
of burnished gold, were, by his exquisite 
taste, enchased with magnificent designs 
and adorned with the most precious gems. 
Even the abundance of these precious 
jewels, in the decorations of the Temple, 
is attributed to the foresight and prudence 
of Hiram Abif; since a Masonic tradition, 
quoted by Dr. Oliver, informs us, that about 
four years before the Temple was begun, he, 
as the agent of the Tyrian king, purchased 
some curious stones from an Arabian mer- 
chant, who told him, upon inquiry, that 
they had been found by accident on an 
island in the Red Sea. By the permission 
of King Hiram, he investigated the truth 



of this report, and had the good fortune to 
discover many precious gems, and among 
the rest an abundance of the topaz. They 
were subsequently imported by the ships of 
Tyre for the service of King Solomon. 

In allusion to these labors of taste and 
skill displayed by the widow's son, our 
lectures say, that while the wisdom of 
Solomon contrived the fabric, and the 
strength of King Hiram's wealth and power 
supported the undertaking, it was adorned 
by the beauty of Hiram Abif's curious and 
cunning workmanship. 

In the character of the chief architect of 
the Temple, one of the peculiarities which 
most strongly attract attention, was the 
systematic manner in which he conducted 
all the extensive operations which were 
placed under his charge. In the classifica- 
tion of the workmen, such arrangements 
were made, by his advice, as to avoid any 
discord or confusion; and although about 
two hundred thousand craftsmen and labor- 
ers were employed, so complete were his 
arrangements, that the general harmony 
was never once disturbed. In the payment 
of wages, such means were, at his suggestion, 
adopted, that every one's labor was readily 
distinguished, and his defects ascertained, 
every attempt at imposition detected, and 
the particular amount of money due to 
each workman accurately determined and 
easily paid, so that, as Webb remarks, "the 
disorder and confusion that might other- 
wise have attended so immense an under- 
taking was completely prevented." It was 
his custom never to put off until to-morrow 
the work that might have been accomplished 
to-day, for he was as remarkable for his 
punctuality in the discharge of the most 
trifling duties, as he was for his skill in 
performing the most important. It was his 
constant habit to furnish the craftsmen 
every morning with a copy of the plans 
which he had, on the previous afternoon, 
designed for their labor in the couree of the 
ensuing day. As new designs were thus fur- 
nished by him from day to day, any neglect 
to provide the workmen with them on each 
successive morning would necessarily have 
stopped the labors of the whole body of the 
workmen for that day ; a circumstance that 
in so large a number must have produced 
the greatest disorder and confusion. Hence 
the practice of punctuality was in him a 
duty of the highest obligation, and one 
which could never for a moment have been 
neglected without leading to immediate ob- 
servation. Such is the character of this 
distinguished personage, whether mythical 
or not, that has been transmitted by the 
uninterrupted stream of Masonic tradition. 

The trestle-board used by him in drawing 
his designs is said to have been made, as 



HIRAM 



HIRAM 



345 



the ancient tablets were, of wood, and 
covered with a coating of wax. On this 
coating he inscribed his plans with a pen 
or stylus of steel, which an old tradition, 
preserved by Oliver, says was found upon 
him when he was raised, and ordered by 
King Solomon to be deposited in the centre 
of his monument. The same tradition in- 
forms us that the first time he used this 
stylus for any of the purposes of the Tem- 
ple was on the morning that the foundation- 
stone of the building was laid, when he 
drew the celebrated diagram known as the 
forty-seventh problem of Euclid, and which 
gained a prize that Solomon had offered on 
that occasion. But this is so evidently a 
mere myth, invented by some myth-maker 
of the last century, without even the excuse 
of a symbolic meaning, that it has been 
rejected or, at least, forgotten by the Craft. 

Another and more interesting legend has 
been preserved by Oliver, which may be 
received as a mythical symbol of the faith- 
ful performance of duty. It runs thus : 

" It was the duty of Hiram Abif to su- 
perintend the workmen, and the reports of 
his officers were always examined with the 
most scrupulous exactness. At the open- 
ing of the day, when the sun was rising in 
the east, it was his constant custom, before 
the commencement of labor, to go into the 
Temple, and offer up his prayers to Jeho- 
vah tor a blessing on the work ; and in like 
manner when the sun was setting in the 
west. And after the labors of the day were 
closed, and the workmen had left the Tem- 
ple, he returned his thanks to the Great 
Architect of the Universe for the harmo- 
nious protection of the day. Not content 
with this devout expression of his feelings, 
he always went into the Temple at the 
hour of high twelve, when the men were 
called off from labor to refreshment, to 
inspect the work, to draw fresh designs 
upon the trestle-board, if such were neces- 
sary, and to perform other scientific labors, 
— never forgetting to consecrate the duties 
by solemn prayer. These religious customs 
were faithfulty performed for the first six 
years in the secret recesses of his Lodge, 
and for the last year in the precincts of the 
most holy place." 

While assiduously engaged in the dis- 
charge of these arduous duties, seven years 
passed rapidly away, and the magnificent 
Temple at Jerusalem was nearly completed. 
The Fraternity were about to celebrate the 
cope-stone with the greatest demonstrations 
°f j°y >' but, in the language of the vener- 
able Book of Constitutions, "their joy was 
soon interrupted by the sudden death of 
their dear and worthy master, Hiram Abif." 
On the very day appointed for celebrating 
the cope-stone of the building, says one 
2 T 



tradition, he repaire'd to his usual place of 
retirement at the meridian hour, and did 
not return alive. On this subject we can 
say no more. This is neither the time nor 
the place to detail the particulars of his 
death. It is enough to say that the circum- 
stance filled the Craft with the most pro- 
found grief, which was deeply shared by 
his friend and patron, King Solomon, who, 
according to the Book of Constitutions, 
" after some time allowed to the Craft to 
vent their sorrow, ordered his obsequies to 
be performed with great solemnity and de- 
cency, and buried him in the Lodge near 
the Temple, — according to the ancient 
usages among Masons, — and long mourned 
his loss." 

Miramites. In the degree of Patri- 
arch Noachites, the legend is, that the Ma- 
sons of that degree are descended from Noah 
through Peleg. Distinguishing themselves, 
therefore, as Noachites, they call the Masons 
of the other degrees Hiramites, as being 
descended from Hiram Abif. The word is 
not elsewhere used. 

Hiram, King of Tyre, He was 
the son of Abibal, and the contemporary of 
both David and Solomon. In the begin- 
ning of the former's reign, he sent messen- 
gers to him, and Hiram supplied the 
Israelitish king with " cedar-trees, and car- 
penters, and masons : and they built David 
a house." (2 Sam. v. 11.) Nearly forty 
years afterwards, when Solomon ascended 
the throne and began to prepare for build- 
ing the Temple, he sent to the old friend 
of his father for the same kind of assist- 
ance. The king of Tyre gave a favorable 
response, and sent workmen and materials 
to Jerusalem, by the aid of which Solomon 
was enabled to carry out his great design. 
Historians celebrate the friendly intercourse 
of these monarchs, and Josephus says that 
the correspondence between them in respect 
to the building of the Temple was, in his 
days, preserved in the archives of the king- 
dom of Tyre. The answer of Hiram to the 
application of Solomon is given in the first 
Book of Kings (v. 8, 9,) in the following 
language : " I will do all thy desire con- 
cerning timber of cedar and timber of fir. 
My servants shall bring them down from 
Lebanon unto the sea ; and I will convey 
them by sea in floats unto the place that 
thou shalt appoint me, and will cause them 
to be discharged there, and thou shalt re- 
ceive them ; and thou shalt accomplish my 
desire in giving food for my household." 
In return for this kindness, Solomon gave 
Hiram 20,000 measures, or corim, of wheat 
and the same quantity of oil, which was 
nearly 200,000 bushels of one and 1,500,000 
gallons of the other; an almost incredible 
amount, but not disproportioned to the 



346 



HIRAM 



HO-HI 



magnificent expenditure of the Temple in 
other respects. After Solomon had finished 
his work, he presented the king of Tyre 
with twenty towns in Galilee; but when 
Hiram viewed these places, he was so dis- 
satisfied with their appearance that he called 
them the land of Cabul, — which signifies 
barren, desolate, — saying reproachfully to 
Solomon, "Are these, my brother, the 
towns which you have given me?" On 
this incident the Scottish Rite Masons have 
founded their sixth degree, or Intimate Sec- 
retary. 

Hiram appears, like Solomon, to have 
been disposed to mysticism, for Dius and 
Menander, two Greek historians, tell us 
that the two kings proposed enigmas to 
each other for solution. Dius says that 
Solomon first sent some to Hiram ; and that 
the latter king, being unable to solve them, 
paid a large sum of money as a forfeit, but 
that afterwards he explained them with the 
assistance of one Abdemon; and that he in 
turn proposed some to Solomon, who, not 
being able to solve them, paid a much 
greater sum to Hiram than he had himself 
received on the like occasion. 

The connection of the king of Tyre with 
king Solomon in the construction of the 
Temple has given him a great importance 
in the legendary history of Masonry. An- 
derson says, " The tradition is that King 
Hiram had been Grand Master of all Ma- 
sons ; but when the Temple was finished, 
Hiram came to survey it before its conse- 
cration, and to commune with Solomon 
about wisdom and art ; and finding that 
the Great Architect of the Universe had 
inspired Solomon above all mortal men, 
Hiram very readily yielded the pre-emi- 
nence to Solomon Jedediah, the beloved of 
God." He is called in the rituals one of 
our " Ancient Grand Masters," and when 
the mythical Master's Lodge was held in 
the Temple is supposed to have acted as 
the Senior Warden. It is said, too, that 
in the symbolic supports of Masonry he 
represented the pillar of strength, because 
" by his power and wealth he assisted the 
great undertaking" of constructing the 
Temple. He is reported, also, to have 
visited Jerusalem several times (a fact on 
which profane history is silent) for the 
purpose of consultation with Solomon and 
his great architect on the symbolism of the 
Word, and to have been present at the 
time of the death of the latter. Many 
other legends are related of him in the 
Master's degree and those connected with 
it, but he is lost sight of after the comple- 
tion of the first Temple, and is seldom heard 
of in the high degrees. 

Hiram the Builder. See Hiram 
Abif. 



Mirscliaii, Wilhelm von. The 

Abbot Wilhelm von Hirschau, Count Pal- 
atine of Scheuren, is said to have been the 
founder, at the close of the eleventh centu- 
ry, of the German Bauhutten. Having been 
previously the Master of the Bauhutte, or 
Lodge of St. Emmerau, in Ratisbon, when 
he became Abbot of Hirschau, he col- 
lected together in 1080-1091 the Masons 
for the purpose of enlarging the convent. 
He incorporated the workmen, says Findel, 
(Hist., p. 54,) with the monastery, as lay 
brethren, and greatly promoted their in- 
struction and general improvement. Their 
social life was regulated by special laws ; 
and the one most frequently inculcated by 
him was that brotherly concord should pre- 
vail, because only by working together and 
lovingly uniting all their strength would 
it be possible to accomplish such great 
works as were these undertakings for the 
public benefit. 

H.\ K..\ TV. The abbreviation of 
Hiram, King of Tyre. 

Ho-lai. A combination of the two He- 
brew pronouns *\f), ho, meaning "he," and 
*F7i #*» meaning "she;" thus mystically 
representing the twofold sex of the Creator, 
and obtained by a Kabbalistic transposition 
or inversion of the letters of the Tetragram- 
maton, HliT or IHOH. HO-HI, therefore, 
thus Kabbalistically obtained, denotes the 
male and female principle, the vis genitrix, 
the phallus and lingam", the point within the 
circle ; the notion of which, in some one 
form or another of this double gender, per- 
vades all the ancient systems as the repre- 
sentative of the creative power. 

Thus, one of the names given by the my- 
thological writers to the Supreme Jupiter 
was appevod^vg, the man-woman. In one 
of the Orphic hymns we find the following 
line : 

Zzvs npatjv, ytvno, Zev$ apfipoTos IxXtTO wpfprj- 
Jove is a male, Jove is an immortal virgin. 

And Plutarch, in his Isis and Osiris, says, 
"God, who is a male and female intelli- 
gence, being both life and light, brought 
forth another intelligence, the Creator of 
the world." All the Pagan gods and god- 
desses, however various their appellation, 
were but different expressions for the male 
and female principle. "In fact," says 
Russel, "they may all be included in the 
one great Hermaphrodite, the apfievodqlvQ, 
who combines in his nature all the ele- 
ments of production, and who continues to 
support the vast creation which originally 
proceeded from his will." And thus, too, 
may we learn something of the true mean- 
ing of the passage in Genesis, (i. 27,) where 
it is said, " So God created man in his own 



HOLINESS 



HOLY 



347 



(mage, in the image of God created lie him ; 
male and female created he them." 

For the suggestion of this working of 
Ho-hi out of Ih-ho, I was many years 
ago indebted to rny learned and lamented 
friend, George R. Gliddon, the great Egyp- 
tologist, who had obtained it from the writ- 
ings of Lanzi, the Italian antiquary. 

Holiness to the Lord. In Hebrew, 

rmh anp, kodesh layehovah. it 

was the ' inscription on the plate of gold 
that was placed in front of the high priest's 
mitre. The letters were in the ancient Sa- 
maritan character. 

Holland. See Netherlands. 

Holy Ghost, Knight of the. See 
Knight of the Holy Ghost. 

Holy Ground. A Masonic Lodge is 
said to be held on holy ground, according 
to the Prestonian lecture, because the first 
regularly constituted Lodge was held on 
that holy, consecrated ground wherein the 
first three grand offerings were made, which 
afterwards met with Divine approbation. 
See Ground-Floor of the Lodge. 

Holy Lodge. The old lectures of 
the last century taught symbolically that 
there were three Lodges opened at three 
different periods in Masonic history ; these 
were the Holy Lodge, the Sacred Lodge, 
and the Royal Lodge. The Holy Lodge 
was opened in the tabernacle in the wil- 
derness, and over it presided Moses, Aho- 
liab, and Bezaleel ; the Sacred Lodge was 
opened on Mount Moriah during the build- 
ing of the first Temple, and was presided 
over by Solomon, King of Israel, Hiram, 
King of Tyre, and Hiram the Builder ; the 
Royal Lodge was opened among the ruins 
of the first Temple, at the building of the 
second, and was presided over by Joshua, 
Zerubbabel, and Haggai. Though pre- 
sented as a tradition, it is really only a 
symbol intended to illustrate three impor- 
tant events in the progress of Masonic 
science. 

Holy jJTame. Freemasonry teaches, 
in all its symbols and rituals, a reverence 
for the name of God, which is emphatically 
called the " Holy Name." In the prayer 
" Ahabath Olam," first introduced by Der- 
mott, it is said, " because we trusted in thy 
holy, great, mighty, and terrible Name ; " 
and in the introductory prayer of the Royal 
Arch, according to the American system, 
similar phraseology is employed: "Teach 
us, we pray thee, the true reverence of thy 
great, mighty, and terrible Name." The 
expression, if not the sentiment, is bor- 
rowed from the Hebrew mysteries. 

Holy of Holies. Every student of 
Jewish antiquities knows, and every Mason 
who has taken the third degree ought to 
know, what was the peculiar construction, 



character, and uses of the Sanctum Sanc- 
torum or Holy of Holies in King Solomon's 
Temple. Situated in the western end of 
the Temple, separated from the rest of the 
building by a heavy curtain, and enclosed 
on three sides by dead walls without any 
aperture or window, it contained the sacred 
ark of the covenant, and was secluded and 
set apart from all intrusion save of the 
high priest, who only entered it on certain 
solemn occasions. As it was the most 
sacred of the three parts of the Temple, so 
has it been made symbolic of a Master's 
Lodge, in which are performed the most 
sacred rites of initiation in Ancient Craft 
Masonry. 

But as modern hierologists have found in 
all the Hebrew rites and ceremonies the 
traces of more ancient mysteries, from 
which they seem to have been derived, or 
on which they have been modified, whence 
we trace also to the same mysteries most of 
the Masonic forms which, of course, are 
more immediately founded on the Jewish 
Scriptures, so we shall find in the ancient 
Gentile temples the type of this same Sanc- 
tum Sanctorum or Holy of Holies, under 
the name of Adyton or Adytum. And what 
is more singular, we shall find a greater re- 
semblance between this Adytum of the 
Pagan temples and the Lodge of Master 
Masons, than we will discover between the 
latter and the Sanctum Sanctorum of the 
Solomonic Temple. It will be curious and 
interesting to trace this resemblance, and to 
follow up the suggestions that it offers in 
reference to the antiquity of Masonic rites. 

The Adytum was the most retired and 
secret part of the ancient Gentile temple, 
into which, as into the Holy of Holies of 
the Jewish Temple, the people were not 
permitted to enter, but which was acces- 
sible only to the priesthood. And hence the 
derivation of the word from the Greek 
Adoein, "not to enter," "that which it is 
not permitted to enter." Seclusion and 
mystery were always characteristic of the 
Adytum, and therefore, like the Holy of 
Holies, it never admitted of windows. i 

In the Adytum was to be found a taphos* 
or tomb, and some relic or image or statue 
of the god to whom the temple was dedicated. ' 
The tomb reminds us of the characteristic 
feature of the third degree of Masonry ; the 
image or statue of the god finds its analogue 
in the ark of the covenant and the over- 
shadowing cherubim. 

It being supposed that temples owed their 
first origin to the reverence paid by the 
ancients to their deceased friends, and as it 
was an accepted theory that the gods were 
once men who had been deified on account 
of their heroic virtues, temples were, per- 
t aps, in the beginning only stately monu- 



348 



HOLY 



HONORARY 



ments erected in honor of the dead. Hence 
the interior of the temple was originally 
nothing more than a cell or cavity, that is 
to say, a grave regarded as a place of de- 
posit for the reception of a person interred, 
and, therefore, in it was to be found the 
soros or coffin, and the taphos or tomb, or, 
among the Scandinavians, the barrow or 
mound grave. In time the statue or image 
of a god took the place of the coffin ; but 
the reverence for the spot, as one of peculiar 
sanctity, remained, and this interior part 
of the temple became among the Greeks 
the sekos or chapel, among the Romans 
the Adytum or forbidden place, and among 
the Jews the Jcodesh kodashim, or Holy of 
Holies. 

" The sanctity thus acquired," says Dud- 
ley in his Naology, (p. 393,) "by the cell 
of interment might readily and with pro- 
priety be assigned to any fabric capable of 
containing the body of the departed friend, 
or relic, or even the symbol of the presence 
or existence, of a divine personage." And 
thus it happened that there was in every 
ancient temple an Adytum or most holy 
place. 

There was in the Holy of Holies of the 
Jewish Temple, it is true, no tomb nor coffin 
containing the relics of the dead. But there 
was an ark of the covenant which was the 
recipient of the rod of Aaron, and the pot 
of manna, which might well be considered 
the relics of the past life of the Jewish 
nation in the wilderness. There was an 
analogy easily understood according to the 
principles of the science of symbolism. 
There was no statue or image of a god, but 
there were the sacred cherubim, and, above 
all, the Shekinah or Divine Presence, and 
the bathkol or voice of God. 

But when Masonry established its system 
partly on the ancient rites and partly on 
the Jewish ceremonies, it founded its third 
degree as the Adytum or holy of holies of 
all its mysteries, the exclusive place into 
which none but the most worthy — the 
priesthood of Masonry — the Masters in 
Israel — were permitted to enter ; and then 
going back to the mortuary idea of the an- 
cient temple, it recognized the reverence for 
the dead which constitutes the peculiar 
characteristic of that degree. And, there- 
fore, in every Lodge of Master Masons there 
should be found, either actually or alle- 
gorically, a grave, or tomb, and coffin, be- 
cause the third degree is the inmost sanc- 
tuary, the kodesh kodashim, the Holy of 
Holies of the Masonic temple. 

Holy Place. Called also the sanc- 
tuary. It was that part of the Temple of 
Solomon which was situated between the 
Porch and the Holy of Holies. It was ap- 
propriated to the purposes of daily worship, 



and contained the altars and utensils used 
in that service. It has no symbolic mean- 
ing in Masonry ; although really, as it 
occupied the ground-floor of the Temple, 
it might be properly considered as repre- 
sented by an Entered Apprentice's Lodge, 
that is to say, by the Lodge when occupied 
in the ceremonies of the first degree. 

Holy Sepulchre, Knight of the. 
See Knight of the Holy Sepulchre. 

Honorable. This was the title for- 
merly given to the degree of Fellow Craft. 

Honorarium. When a degree of 
Masonry is conferred honoris causa, that is, 
as a mark of respect, and without the pay- 
ment of a fee, it is said to be conferred as an 
honorarium. This is seldom done in An- 
cient Craft Masonry ; but it is not unusual 
in the high degrees of the Scottish Rite, 
which are sometimes bestowed by Inspect- 
ors on distinguished Masons as an honora- 
rium. 

Honorary Degrees. 1. The Mark 
Master's degree in the American system is 
called the " Honorary degree of Mark Mas- 
ter," because it is traditionally supposed to 
have been conferred in the Temple upon 
a portion of the Fellow Crafts as a mark 
of honor and of trust. The degrees of Past 
Master and of High Priesthood are also 
styled honorary, because each is conferred 
as an honorarium or reward attendant upon 
certain offices; that of Past Master upon 
the elected Master of a symbolic Lodge, 
and that of High Priesthood upon the 
elected High Priest of a Chapter of Royal 
Arch Masons. 

2. Those degrees which are outside of 
the regular series, and which are more com- 
monly known by the epithet " side degrees," 
are also sometimes called honorary degrees, 
because no fee is usually exacted for them. 

Honorary Masons. A schismatic 
body which arose soon after the revival in 
the beginning of the eighteenth century, 
the members of which rejected the estab- 
lished formula of an obligation, and bound 
themselves to secrecy and obedience by a 
pledge of honor only. Like the Gregorians 
and the Gormogons, who arose about the 
same time, they soon died a natural death. 
A song of theirs, preserved in Carey's Mu- 
sical Century, is almost the only record left 
of their existence. 

Honorary Members. It is a cus- 
tom in some Lodges to invest distinguished 
Masons with the rank and title of honorary 
membership. This confers upon them, as 
the by-laws may prescribe, sometimes all 
the rights of active membership and some- 
times only the right of speaking, but al- 
ways without the exaction of annual dues. 
Nor does honorary membership subject the 
person receiving it to the discipline of the 



HONORARY 



HONORS 



349 



Lodge further than to a revocation of the 
honor bestowed. The custom of electing 
honorary members is a usage of very mod- 
ern date, and has not the sanction of the 
old Constitutions. It is common in France ; 
less so, but not altogether unknown, in 
America and England. Oliver, in the title 
of one of his works, claimed honorary mem- 
bership in more than nine Lodges. It may 
be considered unobjectionable as a method 
of paying respect to distinguished merit and 
Masonic services, when it is viewed only 
as a local regulation, and does not attempt 
to interfere with Masonic discipline. A 
Mason who is expelled forfeits, of course, 
with his active membership in his own 
Lodge, his honorary membership in other 
Lodges. 

Honorary Thirty - Thirds. The 
Supreme Councils of the Ancient and Ac- 
cepted Scottish Eite in this country have, 
within a few years past, adopted the cus- 
tom of electing honorary members, who 
are sometimes called "Honorary Thirty- 
Thirds." They possess none of the rights 
of Inspectors General or Active Members, 
except that of being present at the meet- 
ings of the Council, and taking part to a 
limited extent in its deliberations. 

Honors, Grand. The Grand Honors 
of Masonry are those peculiar acts and ges- 
tures by which the Craft have always been 
accustomed to express their homage, their 
joy, or their grief on memorable occasions. 
In the Symbolic degrees of the American 
Rite, they are of two kinds, the private and 
public, which are used on different occa- 
sions and for different purposes. 

The private Grand Honors of Masonry 
are performed in a manner known only to 
Master Masons, since they can only be used 
in a Master's Lodge. They are practised 
by the Craft only on four occasions : when 
a Masonic hall is to be consecrated, a new 
Lodge to be constituted, a Master elect to 
be installed, or a Grand Master, or his 
Deputy, to be received on an official visita- 
tion to a Lodge. They are used at all these 
ceremonies as tokens of congratulation and 
homage. And as they can only be given 
by Master Masons, it is evident that every 
consecration of a hall, or constitution of a 
new Lodge, every installation of a Wor- 
shipful Master, and every reception of a 
Grand Master, must be done in the third 
degree. It is also evident, from what has 
been said, that the mode and manner of 
giving the private Grand Honors can only 
be personally communicated to Master Ma- 
sons. They are among the aporrheta — the 
things forbidden to be divulged. 

The public Grand Honors, as their name 
imports, do not partake of this secret char- 
acter. They are given on all public occa- 



sions, in the presence of the profane as well 
as the initiated. They are used at the lay- 
ing of corner-stones of public buildings, or 
in other services in which the ministra- 
tions of the Fraternity are required, and 
especially in funerals. They are given in 
the following manner: Both arms are 
crossed on the breast, the left uppermost, 
and the open palms of the hands sharply 
striking the shoulders ; they are then raised 
above the head, the palms striking each 
other, and then made to fall smartly upon 
the thighs. This is repeated three times, 
and as there are three blows given each 
time, namely, on the breast, on the palms 
of the hands, and on the thighs, making 
nine concussions in all, the Grand Honors 
are technically said to be given " by three 
times three." On the occasion of funerals, 
each one of these honors is accompanied 
by the words, "the will of God is accom- 
plished; so mote it be" audibly pronounced 
by the brethren. 

These Grand Honors of Masonry have 
undoubtedly a classical origin, and are but 
an imitation of the plaudits and acclama- 
tions practised by the ancient Greeks and 
Romans in their theatres, their senates, 
and their public games. There is abun- 
dant evidence in the writings of the an- 
cients, that in the days of the empire, the 
Romans had circumscribed the mode of 
doing homage to their emperors and great 
men when they made their appearance in 
public, and of expressing their approbation 
of actors at the theatre, within as explicit 
rules and regulations as those that govern 
the system of giving the Grand Honors in 
Freemasonry. This was not the case in the 
earlier ages of Rome, for Ovid, speaking of 
the Sabines, says that when they applauded, 
they did so without any rules of art : 

" In medio plausu, plausus tunc arte carebat." 

And Propertius speaks, at a later day, of 
the ignorance of the country people, who, 
at the theatres, destroyed the general har- 
mony by their awkward attempts to join 
in the modulated applauses of the more 
skilful citizens. 

The ancient Romans had carried their 
science on this subject to such an extent as 
to have divided these honors into three 
kinds, differing from each other in the 
mode in which the hands were struck 
against each other, and in the sound that 
thence resulted. Suetonius, in his life of 
Nero, (cap. xx.,) gives the names of these 
various kinds of applause, which he says 
were called bombi, imbrices, testce ; and Sen- 
eca, in his Naturales Qucestiones, gives a de- 
scription of the manner in which they were 
executed. The "bombi," or hums, were 
produced by striking the palms of the 



350 



HOODWINK 



HOSPITALLER 



hands together, while they were in a hol- 
low or concave position, and doing this at 
frequent intervals, but with little force, so 
as to imitate the humming sound of a swarm 
of bees. The "imbrices," or tiles, were 
made by briskly striking the flattened and 
extended palms of the hands against each 
other, so as to resemble the sound of hail 
pattering upon the tiles of a roof. The 
" testae," or earthen vases, were executed by 
striking the palm of the left hand, with the 
fingers of the right collected into one point. 
By this blow a sound was elicited which 
imitated that given out by an earthen vase 
when struck by a stick. 

The Romans, and other ancient nations, 
having invested this system of applauding 
with all the accuracy of a science, used it 
in its various forms, not only for the pur- 
pose of testifying their approbation of act- 
ors in the theatre, but also bestowed it, as 
a mark of respect or a token of adulation, 
on their emperors, and other great men, on 
the occasion of their making their appear- 
ance in public. Huzzas and cheers have, 
in this latter case, been generally adopted 
by the moderns, while the manual applause 
is only appropriated to successful public 
speakers and declaimers. The Freemasons, 
however,, have altogether preserved the 
ancient custom of applause, guarding and 
regulating its use by as strict, though dif- 
ferent rules as did the Romans ; and thus 
showing, as another evidence of the anti- 
quity of their Institution, that the "Grand 
Honors " of Freemasonry are legitimately 
derived from the "plausus," or applaud- 
ings, practised by the ancients on public 
occasions. 

In the higher degrees, and in other Rites, 
the Grand Honors are different from those 
of Ancient Craft Masonry in the American 
Rite. 

Hoodwink. A symbol of the secrecy, 
silence, and darkness in which the myste- 
ries of our art should be preserved from the 
unhallowed gaze of the profane. It has 
been supposed to have a symbolic reference 
to the passage in St. John's Gospel, (i. 5,) 
" And the light shineth in darkness ; and 
the darkness comprehended it not." But 
it is more certain that there is in the hood- 
wink a representation of the mystical dark- 
ness which always preceded the rites of the 
ancient initiations. 

Hope. The second round in the theo- 
logical and Masonic ladder, and symbolic 
of a hope in immortality. It is appropri- 
ately placed there, for, having attained the 
first, or faith in God, we are led by a belief 
in his wisdom and goodness to the hope of 
immortality. This is but a reasonable ex- 
pectation ; without it, virtue would lose its 
necessary stimulus and vice its salutary 



fear ; life would be devoid of joy, and the 
grave but a scene of desolation. The an- 
cients represented Hope by a nymph hold- 
ing in her hand a bouquet of opening flowers, 
indicative of the coming fruit ; but in mod- 
ern and Masonic iconology it is represent- 
ed by a virgin leaning on an anchor, the 
anchor itself being a symbol of hope. 

Hope Manuscript. A manuscript 
copy of the old Constitutions, which is in 
the possession of the Lodge of Hope at 
Bradford, in England. The parchment 
roll on which this Constitution is written is 
six feet long and six inches wide, and is 
defaced and worn away at the lower edge. 
It is considered a very important manu- 
script. Its date is supposed to be about 
1680. From a transcript in the possession 
of Bro. A. F. A. Woodford, whose correct- 
ness is certified to by the Master of the 
Lodge, Bro. Hughan first published it in 
his Old Charges of the British Freemasons. 

Horn of Plenty. The jewel of the 
Steward of a Lodge. See Cornucopia. 
Horns of the Altar. In the Jewish 
Temple, the altars of 
burnt-offering and of 
incense had each at 
the four corners four 
horns of shittim wood. 
Among the Jews, as 
well as all other an- 
cient peoples, the al- 
tar was considered 
peculiarly holy and 
privileged ; and hence, 
when a criminal, flee- 
ing, took hold of these horns, he found an 
asylum and safety. As the Masonic altar 
is a representation of the altar of the Solo- 
monic member, it should be constructed 
with these horns ; and Cross has very prop- 
erly so represented it in his Hieroglyphic 
Chart. 

Hosehea. The word of acclamation 
used by the French Masons of the Scottish 
Rite. In some of the Cahiers it is spelled 
Ozee. It is, I think, a corruption of the 
word huzza, which is used by the English 
and American Masons of the same Rite. 

Hospitality. This virtue has always 
been highly esteemed among Masons. 
Nothing is more usual in diplomas or cer- 
tificates than to recommend the bearer "to 
the hospitality of all the brethren where- 
soever dispersed over the globe ; " a recom- 
mendation that is seldom disregarded. All 
of the old Constitutions detail the practice 
of hospitality, as one of the duties of the 
Craft, in language like this: "Every Mason 
shall receive and cherish strange fellowes 
when they come over the countreye." 

Hospitaller, Knight. See Knight 
Hospitaller. 




HOSPITALLERS 



HU 



351 



Hospitallers of Jerusalem. In 

the middle of the eleventh century, some 
merchants of Amain, a rich city of the 
kingdom of Naples, while trading in Egypt, 
obtained from the Caliph Monstaser Billah 
permission to establish hospitals in the city 
of Jerusalem for the use of poor and sick 
Catholic pilgrims. A site was assigned to 
them close to the Holy Sepulchre, on which 
they erected a chapel dedicated to the Vir- 
gin, giving it the name of St. Mary ad Lat- 
inos, to distinguish it from those churches 
where the service was performed according 
to the Greek ritual. The building was 
completed in the year 1048 ; and at the 
same time two hospitals, one for either sex, 
were erected in the vicinity of the chapel 
for the reception of pilgrims. Subsequently 
each of these hospitals had a separate 
chapel annexed to it ; that for the men be- 
ing dedicated to St. John the Almoner, and 
that for the women to St. Mary Magdalen. 
Many of the pilgrims, who had experienced 
the kindness so liberaDy bestowed upon all 
wayfarers, abandoned all idea of returning 
to Europe, and formed themselves into a 
band of charitable assistants, and, without 
assuming any regular, religious profession, 
devoted themselves to the service of the 
hospital and the care of its sick inmates. 
The chief cities of the south of Europe 
subscribed liberally for the support of this 
institution; and the merchants of Amain* 
who were its original founders acted as the 
stewards of their bounty, which was greatly 
augmented from the favorable reports of 
grateful pilgrims who had returned home, 
and the revenues of the hospital were thus 
much increased. The associates assumed 
the name of Hospitallers of .Jerusalem. 
Afterwards, taking up arms for the protec- 
tion of the holy places against the Saracens, 
they called themselves Knights Hospital- 
lers, a title which they subsequently changed 
to that of Knights of Rhodes, and finally 
to that of Knights of Malta. 

Host, Captain of the. See Captain 
of the Host. 

Hour-Glass. An emblem used in the 
third degree, according to the Webb lec- 
tures, to remind us by the quick passage of 
its sands of the transitory nature of human 
life. As a Masonic symbol it is of com- 
paratively modern date, but the use of the 
hour-glass as an emblem of the passage 
of time is older than our oldest rituals. 
Thus, in a speech before Parliament, in 
1627, it is said : " We may dandle and play 
with the hour-glass that is in our power, but 
the hour will not stay for us ; and an op- 
portunity once lost cannot be regained." 
We are told in Notes and Queries, (1st Ser., 
v. 223,) that in the early part of the last cen- 
tury it was a custom to inter an hour-glass 



with the dead, as an emblem of the sand of 
life being run out. 

Hours, Masonic. The language of 
Masonry, in reference to the hours of labor 
and refreshment, is altogether symbolical. 
The old lectures contained a tradition that 
our ancient brethren wrought six days in 
the week and twelve hours in the day, 
being called off regularly at the hour of 
high twelve from labor to refreshment. In 
the French and German systems, the Craft 
were said to be called from labor at low 
twelve, or midnight, which is therefore the 
supposed or fictitious time at which a 
French or German Lodge is closed. But 
in the English and American systems the 
Craft are supposed to be called off at high 
twelve, and when called on again the time 
for recommencing labor is said to be "one- 
hour past high twelve : " all this refers to 
Ancient Craft Masonry. In some of the 
high degrees the hours designated for labor 
or rest are different. So, too, in the different 
Rites : thus, in the system of Zinnendorf, it 
is said that there are in a Mason's Lodge 
five hours, namely, twelve struck, noon, 
high noon, midnight and high midnight; 
which are thus explained. Twelve struck, 
is before the Lodge is opened and after it is 
closed; noon is when the Master is about to 
open the Lodge; high noon, when it is 
duly open ; midnight, when the Master is 
about to close it ; and high midnight, when 
it is closed and the uninitiated are permit- 
ted to draw near. 

Hours of Initiation. In Masonic 
Lodges, as they were in the Ancient Mys- 
teries, initiations are always at night. 
No Lodges ever meet in the daytime for 
that purpose, if it can be avoided. See 
Night. 

How go Squares ? The question was 
one of the earliest of the tests which were 
common in the eighteenth century. In the 
Grand Mystery, published in 1724, we find 
it in the following form : 

"Q. How go squares ? 

"A. Straight." 

It is noteworthy, that this phrase has an 
earlier date than the eighteenth century, 
and did not belong exclusively to the Ma- 
sons. In Thomas May's comedy of The 
Old Couple, published in 1658, (Act. iv., sc. 
i.,) will be found the following passage: 

"Sir Argent Scrape. Ha ! Mr. Frightful, 
welcome. How go squares ? What do you 
think of me to make a bridegroom? Do I 
look young enough? " See it in Dodsley's 
Collection of Old Plays, Vol. 10. 

H.\ R.\ I>.\ M.\ An abbreviation 
of Heredom or Herodem. 

Hu. The name of the chief god amoug 
the Druids, commonly called Hu Gadarn, 
or Hu the Mighty. ' He is thus described 



352 



HUMILITY 



HUND 



by one of the Welsh bards : " The smallest 
of the small, Hu is the mighty in the world's 
judgment; yet he is the greatest and Lord 
over us and our God of mystery. His 
course is light and swift, his car is a parti- 
cle of bright sunshine. He is great on 
land and sea, the greatest whom I shall be- 
hold, greater than the worlds. Offer not 
indignity to him, the Great and Beautiful." 
Bryant and Davies, in accordance with 
their arkite theory, think that he was Noah 
deified ; but the Masonic scholar will be re- 
minded of the Hi-hu eliminated by the 
Kabbalists out of the name of Jehovah. 

Humility. The Divine Master has 
said, " He that humbleth himself shall be 
exalted," (Luke xiv. 2,) and the lesson is 
emphatically taught by a portion of the 
ritual of the Royal Arch degree. Indeed, 
the first step towards the acquisition of 
truth is a humility of mind which teaches 
us our own ignorance and our necessity for 
knowledge, so that thus we may be prepared 
for its reception. Dr. Oliver has greatly 
erred in saying {Landmarks, ii. 471,) that 
bare feet are a Masonic symbol of humility. 
They are properly a symbol of reverence. 
The true Masonic symbol of humility is 
bodily prostration, and it is so exemplified 
in the Royal Arch degree. 

Hund,BaronYon. Carl Gotthhelf, 
Baron Von Hund, was born in Oberlausitz, 
in Germany, on the 11th of September, 1722. 
He was a nobleman and hereditary landed 
proprietor in the Lausitz. He is said to 
have been upright in his conduct, although 
beset by vanity and a love of adventure. 
But Findel is scarcely correct in character- 
izing him as a man of moderate understand- 
ing, since the position which he took among 
his Masonic contemporaries — many of 
whom were of acknowledged talent — and 
the ability with which he defended and 
maintained his opinions, would indicate the 
possession of very respectable intelligence. 
In religious faith he was a Protestant. 
That rare work, the Anti-Saint- Nicaise, 
contains in its first volume a brief biogra- 
phy of Von Hund, from which some de- 
tails of his personal appearance and char- 
acter may be obtained. He was of middling 
stature, but well formed; never dressed 
sumptuously, but always with taste and 
neatness ; and although himself a moderate 
liver, was distinguished for his hospitality, 
and his table was always well supplied for 
the entertainment of friends and visitors. 
The record that his servants were never 
changed, but that those who were employed 
in his domestic service constantly remained 
with him, is a simple but conclusive testi- 
mony to the amiability of his character. 

The scanty details of the life of Hund, 
which are supplied by Clavel in his His- 



toire Pittoresque ; by Thory, in the Acta 
Latamorum ; by Ragon, in his Orthodoxie 
Maconnique; by Robison, in his Proofs of 
a Conspiracy; by Lenning and Gadicke, in 
the Encyclopadie of each; by Oliver, in 
his Historical Landmarks ; and by Findel, 
in his History, vary so much in dates and 
in the record of events, that he who should 
depend on their conflicting authority for 
information would be involved in almost 
inextricable confusion in attempting to 
follow any connected thread of a narrative. 
As Thory, however, writes as an annalist, 
in chronological order, it may be presumed 
that his dates are more to be depended on 
than those of the looser compilers of his- 
torical essays. He, therefore, will furnish 
us with at least an outline of the principal 
Masonic events in the life of Hund, while 
from other writers we may derive the ma- 
terial facts which the brevity of Thory 
does not provide. But even Thory must 
sometimes be abandoned, where he has 
evidently neglected to note a particular 
circumstance, and his omission must be 
supplied from some other source. 

On the 20th of March, 1742, when still 
lacking some months of being twenty years 
of age, he was initiated into the mysteries 
of Freemasonry in the Lodge of the Three 
Thistles at Frankfort-on-the-Main. Fin- 
del places the date of his initiation in the 
year 1741 ; but, for the reason already as- 
signed, I prefer the authority of Thory, 
with whom Lenning concurs. The first 
and second degrees were conferred on the 
same day, and in due time his initiation 
into the symbolic degrees was completed. 

Soon after his initiation, the Baron Von 
Hund travelled through England and Hol- 
land, and paid a visit to Paris. Robison, 
who speaks of the Baron as " a gentleman 
of honorable character," and whose own 
reputation secures him from the imputation 
of wilful falsehood, although it could not 
preserve him from the effects of prejudice, 
says that Hund, while in Paris, became 
acquainted with the Earl of Kilmarnock 
and some other gentlemen, who were ad- 
herents of the Pretender, and received from 
them the new degrees, which had been in- 
vented, it is said, for political purposes by 
the followers of the exiled house of Stuart. 
Gadicke states that while there he also 
received the Order of the Mopses, which 
he afterwards attempted, but without suc- 
cess, to introduce into Germany. This 
must, however, be an error ; for the Order 
of the Mopses, an androgynous institution, 
which subsequently gave birth to the French 
Lodges of Adoption, was not established 
until 1776, long after the return of Hund to 
his native country. 

While he resided in Paris he received, 



HUND 



HUND 



353 



says Findel, some intimations of the exist- 
ence of the Order of Knights Templars in 
Scotland. The legend, which it is necessary 
to say has been deemed fabulous, is given 
to us by Clavel, (Hist. Pittor., 184,) who 
tells us that, after the execution of Jacques 
de Molay, Pierre d'Aumont, the Provincial 
Grand Master of Auvergne, accompanied 
by two Commanders and five Knights, es- 
caped to Scotland, assuming during their 
journey, for the purpose of concealment, 
the costume of Operative Masons. Having 
landed on one of the Scottish Islands, they 
met several other companions, Scottish 
Knights, with whom they resolved to con- 
tinue their existence of the Order, whose 
abolition had been determined by the Pope 
and the King of France. At a Chapter 
held on St. John's day, 1313, Aumont was 
elected Grand Master, and the Knights, to 
avoid in future the persecutions to which 
they had been subjected, professed to be 
Freemasons, and adopted the symbols of 
that Order. In 1361 the Grand Master 
transported his see to the city of Aberdeen, 
and from that time the Order of the Temple 
spread, under the guise of Freemasonry, 
throughout the British Islands and the 
Continent. 

The question is not now as to the truth 
or even the probability of this legend. It 
is sufficient for our present purpose to say, 
that the Baron Von Hund accepted it as a 
veritable historical fact. He was admitted, 
at Paris, to the Order of Knights Templars, 
Clavel says, by the Pretender, Charles 
Edward, who was the Grand Master of the 
Order. Of this we have no other evidence 
than the rather doubtful authority of Cla- 
vel. Robison intimates that he was in- 
ducted by the Earl of Kilmarnock, whose 
signature was attached to his diploma. G'a- 
dicke says that he travelled over Brabant 
to the French army, and was there made a 
Templar by high chiefs of the Order. And 
this statement might be reconciled with 
that of Robison, for the high chiefs (hohe 
Obere) of G'adicke were possibly the fol- 
lowers of the Pretender, some of whom 
were likely to have been with the French 
army. The point is not, however, worth 
the trouble of an investigation. Two things 
have been well settled, namely: That in 
1743 Von Hund was initiated as a Knight 
Templar, and that at the same time he re- 
ceived the appointment of a Provincial 
Grand Master, with ample powers to pro- 
pagate the Order in Germany. He re- 
turned to his native country, but does not 
appear to have been very active at first as 
a missionary of Templarism, although he 
continued to exhibit his strong attachment 
to Ancient Craft Masonry. In the year 
1749 he erected, at his own expense, a Lodge 
2U 23 



on his estates at Kittlitz, near Loban, to 
which he gave the name of the " Lodge of 
the Three Pillars." At the same time he 
built there a Protestant church, the corner- 
stone of which was laid by the brethren, 
with the usual Masonic ceremonies. 

I am compelled to suppose, from inci- 
dents in his life which subsequently oc- 
curred, that Hund must have visited Paris 
a second time, and that he was there in the 
year 1754. On the 24th of November in 
that year, the Chevalier de Bonneville, 
supported by some of the most distinguished 
Masons of Paris, instituted a Chapter of 
the High Degrees, which received the name 
of the "Chapter of Clermont," and into 
which he introduced the Templar system, 
that is, the system which finds the origin 
of Freemasonry in Templarism. In this 
Chapter Baron Von Hund, who was then 
in Paris, received the degrees of the Cler- 
mont system, and there, says Thory, he 
learned the doctrine upon which he subse- 
quently founded his new Rite of Strict Ob- 
servance. This doctrine was, that Free- 
masonry owes its existence to Knight Tem- 
plarism, of which it is the natural successor; 
and, therefore, that every Mason is a Tem- 
plar, although not entitled to all the privi- 
leges of the Order until he has attained the 
highest degree. 

Von Hund returned to Germany pos- 
sessed of powers, or a deputation granted 
to him in Paris by which he was author- 
ized to disseminate the high degrees in that 
country. He was not slow to exhibit these 
documents, and soon collected around him 
a band of adherents. He then attempted 
what he termed a reform in primitive Ma- 
sonry or the simple English system of the 
three symbolic degrees, which alone most 
of the German Lodges recognized. The 
result was the establishment of a new sys- 
tem, well known as the Rite of Strict Ob- 
servance. 

But here we again encounter the em- 
barrassments of conflicting authorities. 
The distinctive feature of the Rite of Strict 
Observance was, that Freemasonry is the 
successor of Templarism ; the legend of Au- 
mont being unhesitatingly accepted as au- 
thentic. The author of Anti- Saint- Nicaise, 
the book already referred to, asserted that 
between the years 1730 and 1740 there was 
already in Lusatia a Chapter of Templar ; 
that he knew one, at least, who had been 
there initiated before the innovation of the 
Baron Von Hund ; and that the dignities 
of Prior, Sub-prior, Prefect, and Com- 
mander, which he professed to introduce 
into Germany for the first time, had been 
known there at a long antecedent period. 

Ragon also asserts that the Templar sys- 
tem of Ramsay was known in Germany be- 



354 



HUND 



HUND 



fore the foundation of the Chapter of Cler- 
mont, whence Von Hund derived his infor- 
mation and his powers ; that it consisted 
of six degrees, to which Hund added a 
seventh; and that at the time of Von 
Hund's arrival in Germany this regime 
had Baron Von Marshall as its head, to 
whom Hund's superiors in Paris had re- 
ferred him. 

This seems to be the correct version of 
the affair ; and so the Rite of Strict Observ- 
ance was not actually established, but only 
reformed and put into more active opera- 
tion, by Von Hund. 

One of the peculiarities of this Rite was, 
that every member was called a Knight, or 
Eques; the classical Latin for a Roman 
knight being, by a strange inconsistency, 
adopted by these professed Templars, in- 
stead of the Mediaeval word Miles, which 
had been always appropriated to the mili- 
tary knights of chivalry. To this word was 
appended another, and the title thus formed 
was called the " characteristic name." Lists 
of these characteristic names, and of the 
persons whom they represented, are given 
in all the registers and lists of the Rite. 
Von Hund selected for himself the title of 
Eques ab Ense, or Knight of the Sword; 
and, to show the mixed military and IV^,- 
sonic character of his regime, chose for his 
seal a square and sword crossed, or, in 
heraldic language, saltierwise. 

Von Hund divided Europe into nine 
provinces, and called himself the Grand 
Master of the seventh province, which em- 
braced Lower Saxony, Prussian Poland, 
Livonia, and Courland. He succeeded in 
getting the Duke Ferdinand of Brunswick 
to place himself at the head of the Rite, 
and secured its adoption by most of the 
Lodges of Berlin and of other parts of 
Prussia. After this he retired into com- 
parative inactivity, and left the Lodges of 
his Rite to take care of themselves. 

But in 1763 he was aroused by the ap- 
pearance of one Johnson on the Masonic 
stage. This man, whose real name was 
Leucht, was a Jew, and had formerly been 
the secretary of the Prince of Anhalt- 
Bernburg, under the assumed name of 
Becker. But, changing his name again to 
that of Johnson, he visited the city of Jena, 
and proclaimed himself to the Masons 
there as possessed of powers far more ex- 
tensive than those of Von Hund, which 
he pretended to have received from " un- 
known Superiors " at Aberdeen, Scotland, 
the supposed seat of the Templar Order, 
which had been revived by Aumont. Von 
Hund at first admitted the claims of John- 
son, and recognized him as the Grand Prior 
of the Order. Ragon says that this recog- 
nition was a fraud on the part of Von 



Hund, who had really selected Johnson as 
his agent, to give greater strength to his 
Rite. I am reluctant to admit the truth 
of this charge, and am rather disposed to 
believe that the enthusiasm and credulity 
of Von Hund had made him for a time the 
victim of Johnson's ostentatious preten- 
sions. If this be so, he was soon unde- 
ceived, and, discovering the true character 
as well as the dangerous designs of John- 
son, he proclaimed him to be an adven- 
turer. He denied that Johnson had been 
sent as a delegate from Scotland, and as- 
serted anew that he alone was the Grand 
Master of the Order in Germany, with the 
power to confer the high degrees. Johnson, 
accused of abstracting the papers of a Lord 
of Courland, in whose service he had been, 
and of the forgery of documents, was ar- 
rested at Magdeburg through the influence 
of Von Hund, on the further charges of 
larceny and counterfeiting money, and died 
in 1775 in prison. 

Von Hund now renewed his activity as a 
Mason, and assembled a Congress of the 
Rite at Altenberg, where he was recognized 
as Grand Master of the Templars, and aug- 
mented his strength by numerous impor- 
tant initiations. His reappearance among 
the brethren exerted as much surprise as 
joy, and its good effects were speedily seen 
in a large increase of Chapters; and the 
Rite of Strict Observance soon became the 
predominating system in Germany. 

But dissatisfaction began to appear as a 
consequence of the high claims of the mem- 
bers of the Rite to the possession of supe- 
rior knowledge. The Knights looked haugh- 
tily upon the Masons who had been invested 
only with the primitive degrees, and these 
were offended at the superciliousness with 
which they were treated. A Mother Lodge 
was established at Frankfort, which recog- 
nized and worked only the three degrees. 
Other systems of high degrees also arose 
as rivals of the Rite, and Von Hund's 
regime began to feel sensibly the effects of 
this compound antagonism. 

Hitherto the Rite of Strict Observance 
had been cosmopolitan in its constitution, 
admitting the believers in all creeds to its 
bosom, and professing to revive only the 
military and chivalric character of the an- 
cient Templars, without any reference to 
their religious condition. But in 1767, Von 
Starck, the rector at Wismar, proposed to 
engraft upon the Rite a new branch, to be 
called the clerical system of Knights Tem- 
plars. This was to be nominally spiritual 
in character ; and, while announcing that 
it was in possession of secrets not known to 
the chivalric branch of the Order, demand- 
ed, as preliminary to admission, that every 
candidate should be a Roman Catholic, and 



HUND 



HUTCHINSON 



355 



have previously received the degrees of the 
Strict Observance. 

Starck wrote to Von Hund, proposing a 
fusion of the two branches ; and he, " be- 
cause," to borrow the language of Findel, 
" himself helpless and lacking expedients, 
eagerly stretched out his hand to grasp the 
offered assistance, and entered into connec- 
tion with the so-called clergy." He even, 
it is said, renounced Protestantism and be- 
came a Catholic, so as to qualify himself, 
for admission. 

In 1774, a Congress assembled at Kohlo, 
the object of which was to reconcile the 
difference between these two branches of 
the Rite. Here Von Hund appears to have 
been divested of some portion of his dig- 
nities, for he was appointed only Provin- 
cial Superior of Upper and Lower Alsace, 
of Denmark and of Courland, while the 
Grand Mastership of the Rite was con- 
ferred on Frederick, Duke of Brunswick. 

Another Congress was held in 1775, at 
Brunswick, where Hund again appeared. 
Here Findel, who seems to have no friendly 
disposition towards Von Hund, charges him 
with " indulgence in his love of outward 
pomp and show," a charge that is not con- 
sistent with the character given him by 
other writers, who speak of his modesty of 
demeanor. The question of the Superiores 
Incogniti, or Unknown Superiors, from whom 
Von Hund professed to derive his powers, 
came under consideration. His replies 
were not satisfactory. He denied that he 
was bound to give any explanations at all, 
and asserted that his oath precluded him 
from saying ariything more. Confidence 
in him now declined, and the Rite to which 
he was so much attached, and of which he 
had been the founder and the chief sup- 
porter, began to lose its influence. The 
clerical branch of the Rite seceded, and 
formed an independent Order, and the 
Lodges of Strict Observance thenceforward 
called themselves the "United German 



With his failure at Brunswick, the func- 
tions of Von Hund ceased. He retired 
altogether from the field of Masonic labor, 
and died, in the fifty-fifth year of his age, on 
the 8th of November, 1776, at Meiningen, 
in Prussia. The members of the Lodge 
Minerva, at Leipsic, struck a medal in com- 
memoration of him, which contains on the 
obverse an urn encircled by a serpent, the 
symbol of immortality, and on the reverse 
a likeness of him, which is said to be ex- 
ceedingly accurate. A copy of it may be 
found in the Taschenbuche der Freimaurerei, 
and in the American Quarterly Review of 
Freemasonry. 

For this amiable enthusiast, as he cer- 
tainly was — credulous but untiring in his 



devotion to Masonry ; deceived but enthu- 
siastic ; generous and kind in his disposi- 
tion ; whose heart was better than his head 
— we may not entertain the profoundest 
veneration ; but we cannot but feel an emo- 
tion of sympathy. We know not how 
much the antagonism and contests of years, 
and final defeat and failure, may have em- 
bittered his days or destroyed his energy ; 
but we do know that he ceased the warfare 
of life while still there ought to have been 
the promise of many years of strength and 
vigor. 

Hungary. Masonry was introduced 
into Hungary about the middle of the 
eighteenth century. In 1760, a Lodge, ac- 
cording to Hund's Templar system, was 
instituted at Presburg. Smith says [Use 
and Abuse, p. 219,) that there were several 
Lodges there in 1783, but none working 
under the English Constitution. Most 
probably they received their Warrants from 
Germany. In 1870, there were seven 
Lodges in Hungary. On the 30th of Jan- 
uary in that year these Lodges met in con- 
vention at Pesth, and organized the Grand 
Lodge of Hungary. 

Hutchinson, William. Of all the 
Masonic writers of the last century there 
was no one who did more to elevate the 
spirit and character of the Institution than 
William Hutchinson of Barnard Castle, in 
the county of Durham, England. To him 
are we indebted for the first philosophical 
explanation of the symbolism of the Order, 
and his Spirit of Masonry still remains a 
priceless boon to the Masonic student. 

Hutchinson was born in 1732, and died 
April 7, 1814, at the ripe age of eighty-two 
years. He was by profession a solicitor; 
but such was his literary industry, that a- 
very extensive practice did not preclude 
his devotion to more liberal studies. He 
published several works of fiction, which, 
at the time, were favorably received. His 
first contribution to literature was The 
Hermitage, a British Story, which was pub- 
lished in 1772. This was followed, in 1773, 
by a descriptive work, entitled An Excur- 
sion to the Lakes of Westmoreland and Cum- 
berland. In 1775, he published The Doubt- 
ful Marriage, and in 1776 A Week in a Cot- 
tage, and A Romance after the Fashion of 
the Castle of Otranto. In 1778, he com- 
menced as a dramatic writer, and besides 
two tragedies, Pygmalion, King of Tyre and 
The Tyrant of Onia, which were never acted, 
he also wrote The. Princess of Zanfara, which 
was successfully performed at several of the 
provincial theatres. 

Hutchinson subsequently devoted him- 
self to archaeological studies, and became a 
prominent member of the Royal Society of 
Antiquaries. His labors in this direction 



556 



HUTCHINSON 



HUTCHINSON 



were such as to win for him from Nichols 
the title of " an industrious antiquary." 
He published in 1776 A View of Northum- 
berland, in two volumes ; in 1785, 1787, and 
1794, three consecutive quarto volumes of 
The History and Antiquities of the County 
Palatinate of Durham ; and in 1794, in two 
quarto volumes, A History of Cumberland, 
— works which are still referred to by schol- 
ars as containing valuable information on 
the subjects of which they treat, and are 
an evidence of the learning and industry 
of the author. 

But it is as a Masonic writer that Hutch- 
inson has acquired the most lasting reputa- 
tion, and his labors as such have made his 
name a household word in the Order. He 
was for some years the Master of Barnard 
Castle Lodge, where he sought to instruct 
the members by the composition and deliv- 
ery of a series of Lectures and Charges, 
which were so far superior to those then in 
use as to attract crowds of visitors from 
neighboring Lodges to hear him and to 
profit by his instructions. Some of these 
were from time to time printed, and won so 
much admiration from the Craft that he was 
requested to make a selection, and publish 
them in a permanent form. 

Accordingly, he applied in 1774, for per- 
mission to publish, to the Grand Lodge, — 
which then assumed to be a rigid censor of 
the Masonic press, — and, having obtained 
it, he gave to the Masonic world the first 
edition of his now celebrated treatise en- 
titled, The Spirit of Masonry, in Moral and 
Elucidatory Lectures; but the latter part of 
the title was omitted in all the subsequent 
editions. The sanction for its publication, 
prefixed to the first edition, has an almost 
supercilious sound, when we compare the 
reputation of the work — which at once 
created a revolution in Masonic literature 
— with that of those who gave the sanction, 
and whose names are preserved only by the 
official titles which were affixed to them. 
The sanction is in these words : 

" Whereas, Brother William Hutchinson 
has compiled a book, entitled The Spirit of 
Masonry, and has requested our sanction 
for the publication thereof; we, having 
perused the said book and finding it will be 
of use to this Society, do recommend the 
same." This is signed by the Grand Mas- 
ter and his Deputy, by the Grand Wardens, 
and the Grand Treasurer and Secretary. 
But their judgment, though tamely ex- 
pressed, was not amiss. A centurv has 
since shown that the book of Hutchinson 
has really been " of use to the Society." It 
opened new thoughts on the symbolism 
and philosophy of Masonry, which, worked 
out by subsequent writers, have given to 
Masonry the high rank it now holds, and 



has elevated it from a convivial association, 
such as it was in the beginning of the 
eighteenth century, to that school of reli- 
gious philosophy which it now is. To the 
suggestions of Hutchinson, Hemming un- 
doubtedly owed that noble definition, that 
" Freemasonry was a science of morality 
veiled in allegory, and illustrated by sym- 
bols." 

The first edition of The Spirit of Mason- 
ry was published in 1775, the second in 
1795, the third in 1802, the fourth in 1813, 
the fifth in 1814, and the sixth in 1815, all 
except the last in the lifetime of the au- 
thor. Several subsequent editions have 
been published both in this country and in 
Great Britain. In 1780 it was translated 
into German, and published at Berlin un- 
der the title of Her Geist der Freimaurerei, 
in moralischen und erlduternden Vortragen. 

Of this great work the Craft never appear 
to have had but one opinion. It was re- 
ceived on its first appearance with enthu- 
siasm, and its popularity among Masonic 
scholars has never decreased. Dr. Oliver 
says of it : " It was the first efficient attempt 
to explain, in a rational and scientific man- 
ner, the true philosophy of the Order. Dr. 
Anderson and the writer of ; the Gloucester 
sermon indicated the mine, Calcott opened 
it, and Hutchinson worked it. In this 
book he gives to the science its proper value. 
After explaining his design, he enters copi- 
ously on the rites, ceremonies, and institu- 
tions of ancient nations. Then he dilates 
on the Lodge, with its ornaments, furniture, 
and jewels; the building of the Temple; 
geometry ; and after explaining the third 
degree with a minuteness which is highly 
gratifying, he expatiates on secrecy, char- 
ity, and brotherly love ; and sets at rest all 
the vague conjectures of cowans and unbe- 
lievers, by a description of the occupations 
of Masons and a masterly defence of our 
peculiar rites and ceremonies." 

The peculiar theory of Hutchinson in 
reference to the symbolic design of Mason- 
ry is set forth more particularly in his ninth 
lecture, entitled " The Master Mason's Or- 
der." His doctrine was that the lost word 
was typical of the lost religious purity, 
which had been occasioned by the corrup- 
tions of the Jewish faith. The piety which 
had planted the Temple at Jerusalem had 
been expunged, and the reverence and 
adoration due to God had been buried in 
the filth and rubbish of the world, so that 
it might well be said " that the guide to 
heaven was lost, and the master of the 
works of righteousness was smitten." In 
the same way he extends the symbolism. 
" True religion," he says, " was fled. Those 
who sought her through the wisdom of 
the ancients were not able to raise her, 



HUTCHINSON 



IATRIC 



357 



She eluded the grasp, and their polluted 
hands were stretched forth in vain for her 
restoration. Those who sought her by the 
old law were frustrated, for death had step- 
ped between, and corruption defiled the 
embrace." 

Hence the Hutchinsonian theory is, that 
the third degree of Masonry symbolizes the 
new law of Christ, taking the place of 
the old law of Judaism, which had become 
dead and corrupt. With him, Hiram or 
Huram is only the Greek huramen, "we 
have found it," and Acacia, from the same 
Greek, signifies freedom from sin; and 
" thus the Master Mason represents a man, 
under the Christian doctrine, saved from 
the grave of iniquity and raised to the faith 
of salvation." 

Some of Hutchinson's etymologies are 
unquestionably inadmissible; as, when he 
derives Tubal Cain from a corruption of the 
Greek, tumbon choeo, "I prepare my sepul- 
chre," and when he translates the substitute 
word as meaning " I ardently wish for life." 
But fanciful etymologies are the besetting 
sin of all antiquaries. So his theory of 
the exclusive Christian application of the 
third degree will not be received as the 
dogma of the present day. But such was 
the universally recognized theory of all his 



contemporaries. Still, in his enlarged and 
elevated views of the symbolism and philo- 
sophy of Masonry as a great moral and 
religious science, he was immeasurably in 
advance of his age. 

In his private life, Hutchinson was greatly 
respected for his cultivated mind and exten- 
sive literary acquirements, while the suavity 
of his manners and the generosity of his 
disposition secured the admiration of all 
who knew him. He had been long married 
to an estimable woman, whose death was 
followed in only two days by his own, 
and they were both interred in the same 
grave. 

Hutte. A word equivalent among the 
Stone-masons of Germany, in the Middle 
Ages, to the English word Lodge. Findel 
defines it as "a booth made of boards, 
erected near the edifice that was being 
built, where the stone-cutters kept their 
tools, carried on their work, assembled, and 
most probably occasionally eat and slept." 
These hutten accord exactly with the 
Lodges which Wren describes as having 
been erected by the English Masons around 
the edifice they were constructing. 

Huzza. The acclamation in the Scot- 
tish Bite. In the old French rituals it is 
generally written Hoschea. 



I 



I. A. A. T. Reghellini (i. 29,) says 
that the Bose Croix Masons of Germany 
and Italy always wear a ring of gold or 
silver, on which are engraved these letters, 
the initials of Ignis, Aer, Aqua, Terra, in 
allusion to the Egyptian mystical doctrine 
of the generation, destruction, and regen- 
eration of all things by the four elements, 
fire, air, water, and earth ; which doctrine 
passed over from the Egyptians to the 
Greeks, and was taught in the philosophy 
of Empedocles. But these Bose Croix 
Masons, I think, must have borrowed their 
doctrine from the Gnostics. 

I Am that I Am. The name which 
the Grand Architect directed Moses to use, 
(Exod. iii. 14,) that he might identify 
himself to the Israelites as the messenger 
sent to them by God. It is one of the 
modifications of the Tetragrammaton, and 
as such, in its Hebrew form of HJ£>N (TH^ 
rrn^, eheyeh asher eheyeh, (the e pro- 
nounced like a in fate,) has been adopted 
as a significant word in the high degrees of 



the York, American, and several other 
Rites. The^ original Hebrew words are act- 
ually in the future tense, and grammati- 
cally mean I will be what 1 will be; but all 
the versions give a present signification. 
Thus, the Vulgate has it, I am who am; the 
Septuagint, I am he who exists; and the 
Arabic paraphrase, / am the Eternal who 
passes not away. The expression seems in- 
tended to point out the eternity and self- 
existence of God, and such is the sense in 
which it is used in Masonry. See Eheyeh 
asher eheyeh. 

latric Masonry. From 'larpm?), the 
art of medicine. Bagon, in his Orthodoxie 
Magonnique, (p. 450,) says that this system 
was instituted in the eighteenth century, 
and that its adepts were occupied in the 
search for the universal medicine. It must 
therefore have been a Hermetic Bite. Ba- 
gon knew very little of it, and mentions 
only one degree, called the " Oracle of Cos." 
The island of Cos was the birthplace of 
Hippocrates, the father of medicine, and 



358 



IDIOT 



ILLINOIS 



to him the degree is dedicated. The Order 
or Rite has, I suppose, no longer an exist- 
ence. 

Idiot. Idiocy is one of the mental dis- 
qualifications for initiation. This does not, 
however, include a mere dulness of intel- 
lect and indocility of apprehension. These 
amount only to stupidity, and " the judg- 
ment of the heavy or stupid man," as Dr. 
Good has correctly remarked, " is often as 
sound in itself as that of the man of more 
capacious comprehension." The idiot is 
defined by Blackstone as " one that hath 
had no understanding from his nativity; 
and therefore is by law presumed never 
likely to attain any." A being thus men- 
tally imperfect is incompetent to observe 
the obligations or to appreciate the instruc- 
tions of Freemasonry. It is true that the 
word does not occur in any of the old Con- 
stitutions, but from their general tenor it is 
evident that idiots were excluded, because 
"cunning," or knowledge and skill, are 
everywhere deemed essential qualifications 
of a Mason. But the ritual law is explicit 
on the subject. 

Idolatry. The worship paid to any 
created object. It was in some one of its 
forms the religion of the entire ancient 
world except the Jews. The forms of idol- 
atry are generally reckoned as four in num- 
ber. 1. Fetichism, the lowest form, con- 
sisting in the worship of animals, trees, 
rivers, mountains, and stones. 2. Sabian- 
ism or Sabaism, the worship of the sun, 
moon, and stars. 3. Sintooism, or the wor- 
ship of deceased ancestors or the leaders 
of a nation. 4. Idealism, or the worship 
of abstractions or mental qualities. Oli- 
ver and his school have propounded the 
theory that among the idolatrous nations 
of antiquity, who were, of course, the de- 
scendants, in common with the monotheis- 
tic Jews, of Noah, there were the remains 
of certain legends and religious truths 
which they had received from their com- 
mon ancestor, but which had been greatly 
distorted and perverted in the system which 
they practised. This system, taught in the 
Ancient Mysteries, he called " the Spurious 
Freemasonry" of antiquity. 

Iconology. The science which teaches 
the doctrine of images and symbolic repre- 
sentations. It is a science collateral with 
Masonry, and is of great importance to the 
Masonic student, because it is engaged in 
the consideration of the meaning and his- 
tory of the symbols which constitute so 
material a part of the Masonic system. 

Idaho. One of the United States very 
recently settled. In 1867 there were four 
Lodges in what was then the Territory, 
three chartered by the Grand Lodge of Ore- 
gon, and one by the Grand Lodge of Wash- 
ington Territory. In that year these 



Lodges met in convention and organized 
the Grand Lodge of Idaho. The Grand 
Lodge is migratory, holding its sessions on 
the first Monday in October, at such place 
as may be determined at the previous ses- 
sion. 

Igne Efatura Renovatur Inte- 
gra. By fire, nature is perfectly renewed. 
See b. N.\ B.\ I.: 

Ignorance. The ignorant Freema- 
son is a drone and an incumbrance in the 
Order. He who does not study the nature, 
the design, the history, and character of the 
Institution, but from the hour of his initia- 
tion neither gives nor receives any ideas 
that could not be shared by a profane, is of 
no more advantage to Masonry than Ma- 
sonry is to him. The true Mason seeks 
light that darkness may be dispelled, and 
knowledge that ignorance may be removed. 
The ignorant aspirant, no matter how 
.loudly he may have asked for light, is still 
a blind groper in the dark. 

Ili-IIo. The Kabbalistic mode of read- 
ing Ho-hi, one of the forms of the Tetra- 
grammaton. See Ho-Hi. 

I. H. S. A monogram, to which va- 
rious meanings have been attached. Thus, 
these letters have been supposed to be the 
initials of In hoc signo, words which sur- 
rounded the cross seen by Constantine. 
But that inscription was in Greek ; and be- 
sides, even in a Latin translation, the letter 
V, for vinces, would be required to complete 
it. The Church has generally accepted the 
monogram as containing the initials of 
Jesus Hominum Salvator, Jesus the Saviour 
of Men; a sense in which it has been 
adopted by the Jesuits, who have taken it 

1" 
in this form, I. H. S., as the badge of their 

society. So, too, it is interpreted by the 
Masonic Templars, on whose banners it 
often appears. A later interpretation is ad- 
vocated by the Cambridge Camden So- 
ciety in a work published by them on the 
subject. In this work they contend that 
the monogram is of Greek origin, and is 
the first three letters of the Greek name, 
IH20Y2, Jesus. But the second of these 
interpretations is the one most generally 
received 

Ijar. *y»J$. The eighth month of 
the Hebrew civil year. It corresponds to 
a part of the months of April and May. 

Illinois. The first Grand Lodge es- 
tablished in this State was in the year 1822 ; 
but this body yielded in a few years to the 
storm of anti-Masonry which swept over 
the country, and ceased to exist. Subse- 
quently, Lodges were chartered by the 
Grand Lodges of Kentucky and other juris- 
dictions, and on the 20th January, 1840, a 
convention of six Lodges was held in the 
pity of Jackson, which organized the Grand 



ILLITERACY 



ILLUMINATI 



359 



Lodge of Illinois. The seat of the Grand 
Lodge is Springfield. A Grand Chapter, 
Grand Council, and Grand Commandery 
were subsequently established. 

Illiteracy. The word illiteracy, as 
signifying an ignorance of letters, an inca- 
pability to read and write, suggests the in- 
quiry whether illiterate persons are quali- 
fied to be made Masons. There can be no 
doubt, from historic evidence, that at the 
period when the Institution was operative 
in its character, the members for the most 
part — that is, the great mass of the Fra- 
ternity — were unable to read or write. At 
a time when even kings made at the foot 
of documents the sign of the cross, "pro 
ignorantia literarum," because they could 
not write their names, it could hardly be 
expected that an Operative Mason should 
be gifted with a greater share of education 
than his sovereign. But the change of the 
society from Operative to Speculative gave 
to it an intellectual elevation, and the phi- 
losophy and science of symbolism which 
was then introduced could hardly be under- 
stood by one who had no preliminary edu- 
cation. Accordingly, the provision in all 
Lodges, that initiation must be preceded 
by a written petition, would seem to indi- 
cate that no one is expected or desired to 
apply for initiation unless he can comply 
with that regulation, by writing, or at 
least signing, such a petition. The Grand 
Lodge of England does not leave this prin- 
ciple to be settled by implication, but in 
express words requires that a candidate 
shall know how to write, by inserting in its 
Constitution the provision that a candidate, 
" previous to his initiation, must subscribe 
his name at full length to a declaration." 
The official commentary on this, in an ac- 
companying note, is, that " any individual 
who cannot write is consequently ineligible 
to be initiated into the Order," and this is 
now the very generally accepted law. The 
ne varietur in Masonic diplomas, which fol- 
lows the signature in the margin, indicates 
that the holder is required to know how to 
sign his name. 

Illuminated Theosophists. A 
modification of the system of Pernetty in- 
stituted at Paris by Benedict Chastanier, 
who subsequently succeeded in introducing 
it into London. It consisted of nine de- 
grees, for an account of which see Chastanier. 

Illuminati. This is a Latin word, 
signifying the enlightened, and hence often 
applied in Latin diplomas as an epithet of 
Freemasons. 

Illumiiiati of Bavaria. A secret 
society, founded on May 1, 1776, by Adam 
Weishaupt, who was professor of canon law 
at the University of Ingoldstadt. Its found- 
er at first called it the Order of the Per- 



fectibilists ; but he subsequently gave it the 
name by which it is now universally known. 
Its professed object was, by the mutual assist- 
ance of its members, to attain the highest 
possible degree of morality and virtue, and 
to lay the foundation for the reformation 
of the world by the association of good men 
to oppose the progress of moral evil. To 
give to the Order a higher influence, Weis- 
haupt connected it with the Masonic insti- 
tution, after whose system of degrees, of 
esoteric instruction, and of secret modes of 
recognition, it was organized. It has thus 
become confounded by superficial writers 
with Freemasonry, although it never could 
be considered as properly a Masonic Rite. 
Weishaupt, though a reformer in religion 
and a liberal in politics, had originally 
been a Jesuit ; and he employed, therefore, 
in the construction of his association, the 
shrewdness and subtlety which distinguish- 
ed the disciples of Loyola ; and having been 
initiated in 1777 in a Lodge at Munich, he 
also borrowed for its use the mystical or- 
ganization which was peculiar to Freema- 
sonry. In this latter task he was greatly 
assisted by the Baron Von Knigge, a zeal- 
ous and well- instructed Mason, who joined 
the Illuminati in 1780, and soon became a 
leader, dividing with Weishaupt the con- 
trol and direction of the Order. 

In its internal organization the Order of 
Illuminati was divided into three great 
classes, namely, 1. The Nursery ; 2. Sym- 
bolic Freemasonry ; and 3. The Mysteries ; 
each of which was subdivided into several 
degrees, making ten in all, as in the follow- 
ing table : 

I. Nursery. 

After a ceremony of preparation it began : 

1. Novice. 

2. Minerval. 

3. Illuminatus Minor. 

II. Symbolic Freemasonry. 

The first three degrees were communi- 
cated without any exact respect to the di- 
visions, and then the candidate proceeded : 

4. Illuminatus Major, or Scottish Nov- 

ice. 

5. Illuminatus Dirigens, or Scottish 

Knight. 

III. The Mysteries. 

This class was subdivided into the Les- 
ser and the Greater Mysteries. 
The Lesser Mysteries were : 

6. Presbyter, Priest, or Epopt. 

7. Prince, or Regent. 
The Greater Mysteries were : 

8. Magus. 

9. Rex, or King. 



360 



ILLUMINATI 



IMMANUEL 



Any one otherwise qualified could be 
received into the degree of Novice at the 
age of eighteen ; and after a probation of 
not less than a year he was admitted to the 
second and third degrees, and so on to the 
higher degrees ; though but few reached the 
ninth and tenth degrees, in which the in- 
most secret designs of the Order were con- 
tained, and, in fact, it is said that these 
last degrees were never thoroughly worked 
up. 

The Illuminati selected for themselves 
Order names, which were always of a classi- 
cal character. Thus, Weishaupt called him- 
self Spartacus, Knigge was Philo, and 
Zwack, another leader, was known as Cato. 
They gave also fictitious names to coun- 
tries. Ingoldstadt, where the Order origi- 
nated, was called Eleusis; Austria was 
Egypt, in reference to the Egyptian darkness 
of that kingdom, which excluded all Ma- 
sonry from its territories; Munich was 
called Athens, and Vienna was Eome. The 
Order had also its calendar, and the months 
were designated by peculiar names; as, 
Dimeh for January, and Bemeh for Feb- 
ruary. They had also a cipher, in which 
the official correspondence of the members 
was conducted. The character □ , now so 
much used by Masons to represent a Lodge, 
was invented and first used by the Illumi- 
nati. 

The Order was at first very popular, and 
enrolled no less than two thousand names 
upon its registers, among whom were some 
of the most distinguished men of Germany. 
It extended rapidly into other countries, 
and its Lodges were to be found in France, 
Belgium, Holland, Denmark, Sweden, Po- 
land, Hungary, and Italy. 

The original design of Illuminism was 
undoubtedly the elevation of the human 
race. . Knigge, who was one of its most 
prominent working members, and the au- 
thor of several of its degrees, was a religious 
man, and would never have united with it 
had its object been, as has been charged, to 
abolish Christianity. But it cannot be de- 
nied, that in process of time abuses had 
crept into the Institution, and that by the 
influence of unworthy men the system be- 
came corrupted ; yet the coarse accusations 
of such writers as Barruel and Robison 
are known to be exaggerated, and some of 
them altogether false. The Conversations- 
Lexicon, for instance, declares that the 
society had no influence whatever on the 
French Revolution, which is charged upon 
it by these as well as other writers. 

But Illuminism came directly and pro- 
fessedly in conflict with the Jesuits and 
with the Roman Church, whose tendencies 
were to repress the freedom of thought. 
The priests became, therefore, its active 



enemies, and waged war so successfully 
against it, that on June 22, 1784, the Elec- 
tor of Bavaria issued an edict for its sup- 
pression. Many of its members were fined 
or imprisoned, and some, among whom 
was Weishaupt, were compelled to flee the 
country. The edicts of the Elector of Ba- 
varia were repeated in March and August, 
1785, and the Order began to decline, so 
that by the end of the last century it had 
ceased to exist. Adopting Masonry only 
as a means of its own more successful 
propagation, and using it only as inci- 
dental to its own organization, it exercised 
while in prosperity no favorable influence 
on the Masonic institution, nor any un- 
favorable effect on it by its dissolution. 

Illuminati of Avignon. See Avig- 
non. 

Illuminati of Stockholm. An 
Order but little known ; mentioned by Ra- 
gon in his Catalogue as having been insti- 
tuted for the propagation of Martinism. 

Illuminism. The system or Rite 
practised by the German Illuminati is so 
called. 

Illustrious. A title given in the 
Ancient and Accepted Scottish Rite to all 
those who possess the thirty-second or 
thirty-third degree. 

Illustrious Elect of the Fifteen. 
The title now generally given to the Elect 
of Fifteen, which see. 

Imitative Societies. A title some- 
times given to those secret societies which, 
imitating the general organization of Free- 
masonry, differ from it entirely in their 
character and object. Such, in the last 
century, when at one time they abounded, 
were the Bucks, the Sawyers, the Gormo- 
gons, and the Gregorians ; and, in the pres- 
ent century, the Odd Fellows, the Good 
Templars, and the Knights of Pythias. 
Most of them imitate the Masons in their 
external appearance, such as the wearing 
of aprons, collars, and jewels, and in calling 
their places of meeting, by a strange mis- 
nomer, Lodges. But in these points is their 
only resemblance to the original Institu- 
tion. 

Immanuel. A Hebrew word signi- 
fying "God with us," from "Oft^, immanu, 
" with us," and Sx, el, " God." It was the 
symbolical name given by the prophet Isa- 
iah to the child who was announced to 
Ahaz and the people of Judah as the sign 
which God would give of their deliverance 
from their enemies, and afterwards applied 
by the Apostle Matthew to the Messiah 
born of the Virgin. As one of the appel- 
lations of Christ, it has been adopted as a 
significant word in modern Templarism, 
where, however, the form of Emanuel is 
most usually employed. 



IMMORTALITY 



IMPOSTORS 



361 



Immortality of the Soul. Very 

wisely has Max Muller said, [Chips, i. 45,) 
that " without a belief in personal immor- 
tality, religion is surely like an arch resting 
on one pillar, like a bridge ending in an 
abyss ; " and he cites passages from the 
Vedas to show that to the ancient Brah- 
mans the idea was a familiar one. Indeed, 
almost all the nations of the earth with 
whose religious faith we are acquainted 
recognize the dogma, although sometimes 
in vague and, perhaps, materialistic forms. 
It was the professed teaching of the An- 
cient Mysteries, where, in the concluding 
rites of their initiation, the restoration of 
the hero of their legend was a symbol of 
the immortal life. So, too, the same doc- 
trine is taught by a similar legendary and 
symbolic method in the third degree of 
Masonry. 

Archdeacon Mant thus describes the dif- 
ferences, in the teaching of this doctrine of 
immortality, between what he calls, after 
the school of Oliver, the spurious and the 
true Freemasonry : 

" Whereas the heathens had taught this 
doctrine only by the application of a fable 
to their purpose, the wisdom of the pious 
Grand Master of the Israe^itish Masons 
took advantage of a real circumstance, 
which would more forcibly impress the 
sublime truths he intended to inculcate 
upon the minds of all brethren." 

It will be doubted by some of our modern 
sceptics whether the Hiramic myth is enti- 
tled to more authenticity as an historic 
narrative than the Osiric or the Diony- 
sian ; but it will not be denied that, while 
they all taught the same dogma of immor- 
tality, the method of teaching by symbolism 
was in all the same. 

Immovable Jewels. See Jewels of 
a Lodge. 

Implements. The Operative Free- 
masons of the Middle Ages gave to certain 
of their implements — the most important 
of which were the square, the compasses, 
the stone-hammer, or gavel, and the foot- 
rule — a special symbolic meaning. When 
the Operative Institution was merged in the 
Speculative, the custom of thus spiritual- 
izing, as it was called, these implements 
was continued ; but the system of symbolic 
instruction has been so greatly enlarged 
and improved as to constitute, in fact, the 
characteristic feature of modern Freema- 
sonry, — a feature which widely distinguishes 
it from all other societies, whether secret or 
open. Thus, the twenty-four inch gauge 
and gavel are bestowed upon the Entered 
Apprentice because these are the imple- 
ments used in the quarries in hewing the 
stones and fitting them for the builder's use, 
an occupation which, for its simplicity, is 
2 V 



properly suited to the unskilled apprentice. 
The square, level, and plumb are employed 
in the still further preparation of these 
stones and in adjusting them to their proper 
positions. This is the labor of the crafts- 
men, and hence to the Fellow Craft are 
they presented. But the work is not com- 
pleted until the stones thus adjusted have 
been accurately examined by the master 
workman, and permanently secured in their 
places by cement. This is accomplished 
by the trowel, and hence this implement is 
intrusted to the Master Mason. Thus, the 
tools attached to each degree admonish the 
Mason, as an Apprentice, to prepare his 
mind for the reception of the great truths 
which are hereafter to be unfolded to him ; 
as a Fellow Craft, to mark their importance 
and adapt them to their proper uses ; and 
as a Master, to adorn their beauty by the 
practice of brotherly love and kindness, the 
cement that binds all Masons in one com- 
mon fraternity. 

There is no doubt, as Findel says, [Hist., 
68,) that the stone-masons were not the 
first who symbolized the implements of 
their craft. But they had reason, above all 
other gilds, for investing them with a far 
higher worth, and associating them with a 
spiritual meaning, on account of the sacred 
calling to which they were devoted. By 
the erection of churches, the Master Mason 
not only perpetuated his own name, but as- 
sisted in giving glory to God, in spreading 
the knowledge of Christianity, and in 
stimulating to the practice of the Christian 
virtues. And hence the church-building 
Masons naturally gave a more sacred sig- 
nification in their symbolism to the imple- 
ments employed in such holy purposes. 
And thus it was that they transmitted to 
their successors, the Speculative Masons, 
the same sacred interpretation of their 
symbols. Modern Freemasonry has been 
derived from an association of church 
architects, and this accounts for the reli- 
gious character of its symbolism. Had it 
been the offspring of the Templars, as 
Ramsay contends, its symbolism would 
have been undoubtedly military, somewhat 
like that employed by St. Paul in hio 
epistle to the Ephesians. 

Impostors. Impostors in Masonry 
may be either profanes who, never having 
been initiated, yet endeavor to pass them- 
selves for regular Freemasons, or Masons 
who, having been expelled or suspended 
from the Order, seek to conceal the fact and 
still claim the privileges of members in 
good standing. The false pretensions of 
the former class are easily detected, be- 
cause their real ignorance must after a 
proper trial become apparent. The latter 
class, having once been invested with the 



362 



W 



INCORPORATION 



proper instructions, can stand the test of an 
examination ; and their true position must 
be discovered only by information derived 
from the Lodges which have suspended or 
expelled them. The Tiler's oath is in- 
tended to meet each of these cases, because 
it requires every strange visitor to declare 
that he has been lawfully initiated, and 
that he is in good standing. But .perjury 
added to imposture will easily escape this 
test. Hence the necessity for the utmost 
caution, and therefore the Charges of 1722 
say, "You are cautiously to examine- a 
strange brother in such a method as pru- 
dence shall direct you, that you may 
not be imposed on by an ignorant, false, 
pretender, whom you are to reject with con- 
tempt and derision, and beware of giving 
him any hints of knowledge." The Ma- 
sonic rule is, that it is better that ninety 
and nine true brethren be rejected than 
that one impostor be admitted. 

In Activity. When a Lodge is per- 
forming all its duties and functions, and is 
regularly represented in the Grand Lodge, 
it is said to be in activity, in contradistinc- 
tion to a Lodge which has ceased to work 
or hold communications, which is said to 
be dormant. 

Inauguration. A word applied by 
the ancient Romans to the ceremony by 
which, after the augurs had been consulted, 
some thing or person was solemnly conse- 
crated. The consecration of a Master of a 
Lodge to his office, which is equivalent to 
the ancient inauguration of a priest or 
king, is in Masonic language called an In- 
stallation, which see. 

Incense. The use of incense as a 
part of the divine worship was common to 
all the nations of antiquity. Among the 
Hebrews, the Egyptians, and the Hindus it 
seems to have been used for no other pur- 
poses ; but the Persians burnt it also before 
the king. The Roman Catholic Church has 
borrowed the usage from the ancients ; and 
the burning of incense in certain sacred 
rites is also practised in Masonry, especially 
in the high degrees. In Scripture, incense 
is continually spoken of, both in the Old 
and the New Testaments, as a symbol of 
prayer. Thus the Psalmist says, (cxli. 2,) 
" Let my prayer be set before thee as in- 
cense." It has in Masonry a similar signi- 
fication ; and hence the pot of incense has 
been adopted as a symbol in the third de- 
gree, typifying the pure heartfrom which 
prayers and aspirations arise, as incense 
does from the pot or incensorium, as an 
acceptable sacrifice to the Deity. 

Inchoate Lodges. From the Latin, 
inchoatus, unfinished, incomplete. Lodges 
working under the dispensation of the 
Grand Master are said to be " inchoate " or 



incomplete, because they do not possess all 
the rights and prerogatives that belong to 
a Lodge working under the Warrant of 
constitution of a Grand Lodge. The same 
term is applied to Chapters which work 
under the dispensation of a Grand High 
Priest. See Lodges under Dispensation. 

Incommunicable. The Tetra- 
grammaton, so called because it was not 
common to, and could not be bestowed" 
upon, nor shared by, any other being. It 
was proper to the true God alone. Thus 
Drusius (Tetragrammaton, sive de Nomine 
Dei proprio, p. 108,) says, "Nomen quatuor 
literarum proprie et absolute non tribui 
nisi Deo vero. Unde doctores catholici di- 
cunt incommunicabile [not common] * esse 
creaturae." 

That is: "The name of four letters, 
which is not to be attributed, properly and 
absolutely, except to the true God. Whence 
the Catholic doctors say that it is incom- 
municable, not common to or to be shared 
by any creature." Oliver, in his Symbolic 
Dictionary, commits a curious blunder in 
supposing that the Incommunicable Name 
is the Name not to be communicated to or 
pronounced by any one; thus incorrectly 
confounding $ie words incommunicable and 
ineffable. Although the two epithets are 
applied to the same name, yet the qualities 
of incommunicability and ineffability are 
very different. 

Incorporation. By an act of in- 
corporation, the supreme legislature of a 
country creates a corporation or body poli- 
tic, which is defined by Mr. Kyd ( Corp., i. 
13,) to be " a collection of many individuals 
united in one body, under a special denomi- 
nation, having perpetual succession under 
an artificial form, and vested by the policy 
of the law with a capacity of acting in several 
respects as an individual, particularly of 
taking and granting property, contracting 
obligations, and of suing and being sued ; 
of enjoying privileges and immunities in 
common, and of exercising a variety of po- 
litical rights." Some Grand Lodges in this 
country are incorporated by act of the Gen- 
eral Assembly of their respective States ; 
others are not, arid these generally hold 
their property through Trustees. In 1768, 
an effort was made in the Grand Lodge of 
England to petition Parliament for incor- 
poration, and after many discussions the 
question was submitted to the Lodges; a 
large majority of whom having agreed to 
the measure, a bill was introduced in Par- 
liament by the Deputy Grand Master, but, 
being approved on its second reading, at 
the request of several of the Fraternity, 
who had petitioned the House against it, 
it was withdrawn by the mover, and thus 
the design of an incorporation fell to the 



INDEFEASIBLE 



INDUCTOR 



363 



ground. Perhaps the best system of Ma- 
sonic, incorporation in existence is that of 
the Grand Lodge of South Carolina. There 
the act, by which the Grand Lodge was in- 
corporated, in 1817, delegates to that body 
the power of incorporating its subordi- 
nates ; so that a Lodge, whenever it receives 
from the Grand Lodge a Warrant of con- 
stitution, acquires thereby at once all the 
rights of a corporate body, which it ceases 
to exercise whenever the said Warrant is 
revoked by the Grand Lodge. 

Objections have been made to the incor- 
poration of Lodges in consequence of some 
of the legal results which would follow. 
An incorporated Lodge becomes subject to 
the surveillance of the courts of law, from 
which an unincorporated Lodge is exempt. 
Thus, a Mason expelled by an unincorpo- 
rated Lodge must look for his redress to the 
Grand Lodge alone. But if the Lodge be 
incorporated, he may apply to the courts 
for a restoration of his franchise as a mem- 
ber. Masonic discipline would thus be 
seriously affected. The objection to incor- 
poration is, I think, founded on good rea- 
sons. 

Indefeasible. Unavoidable, that 
which cannot be voided or taken away. 
The word is thus used in the second of 
the Charges of 1722, where, speaking of a 
brother who has been guilty of treason or 
rebellion, it is said that he cannot for this 
cause be expelled from the Lodge, and that 
" his relation to it remains indefeasible." It 
is a law term, which is usually applied to 
an estate or right which cannot be defeated. 

Indelibility. The indelibility of the 
Masonic character, as expressed in the 
often repeated maxim, "once a Mason, 
always a Mason," is universally admitted. 
That is to say, no voluntary or even forced 
withdrawal from the Order can cancel cer- 
tain obligations which have been contracted, 
and place the person withdrawing in pre- 
cisely the same relative position towards 
the Institution that he had occupied before 
his initiation. 

Indented Tarsel. In the old rituals 
these words were used for what is now called 
the tessellated border. See Tarsel. 

Indented Tessel. The ornamented 
border which surrounds the Mosaic pave- 
ment. See Tessellated Border. 

India. In 1728, Lord Kingston, Grand 
Master of England, granted a Deputation 
to George Pomfret, Esq., for Bengal, in the 
East Indies, but no action seems to have 
been taken, under that authority, until 
1740, in which year the Lodge Star in the 
East, No. 70 on the English Begister, was 
established at Calcutta; and this may there- 
fore be considered as the era of the intro- 
duction of Freemasonry into India. In 



Hutchinson's List of Lodges we find the 
next established at Madras in 1752 ; a third 
at Bombay in 1757 ; and a fourth at Cal- 
cutta in 1761. From that time Masonry 
made rapid progress in India, and in 1779 
there was scarcely a town of importance 
in Hindustan in which there was not a 
Lodge. The dissensions of the Ancients 
and the Moderns, which commenced in 
England in 1738, unhappily spread to In- 
dia, and an Ancient York Lodge was estab- 
lished on the coast of Coromandel. This 
subsequently voluntarily surrendered its 
Warrant, and all differences were reconciled 
in 1787, by the establishment of a Provin- 
cial Grand Lodge, of which Brigadier-Gen- 
eral Home was appointed Provincial Grand 
Master by the Duke of Cumberland. Tem- 
plarism and Boyal Arch Masonry were sub- 
sequently introduced, and Lodges, Chap- 
ters, and Commanderies are now in success- 
ful operation. 

Indiana. Freemasonry was intro- 
duced into the State of Indiana in 1807, 
by the establishment of Vincennes Lodge, 
No. 15, at Vincennes, under a Warrant 
granted by the Grand Lodge of Kentucky. 
Five other Lodges were subsequently char- 
tered by the same authority. On Dec. 3, 

1817, a convention assembled at Corydon, 
at which were present the representatives 
of six chartered Lodges, and two under dis- 
pensation from Kentucky, and one under 
dispensation from Ohio. The convention, 
having taken the preliminary steps, ad- 
journed to meet at Madison on Jan. 12, 

1818, on which day the Grand Lodge was 
organized. 

The Grand Chapter was established in 
1845 ; the Grand Commandery on May 16, 
1854, and the Grand Council of Boyal and 
Select Masters on Dec. 11, 1855. 

Indifferent^. A secret society of 
men and women established in Paris, in 
1738, in imitation of Freemasonry. The 
object of the society was to protect its 
members from the influence of love, and 
hence it wore, as an appropriate device, a 
jewel representing an icicle. 

Indnetion. 1. The Master of a 
Lodge, when installed into office, is said to 
be inducted into the Oriental Chair of King 
Solomon. The same term is applied to 
the reception of a candidate into the Past 
Master's degree. The word is derived from 
the language of the law, where the giving a 
clerk or parson possession of his benefice is 
called his induction. 2. Induction is also 
used to signify initiation into the degree 
called Thrice Illustrious Order of the 
Cross. 

Induetor. The Senior and Junior 
Inductors are officers in a Council of the 
Thrice Illustrious Order of the Cross, cor- 



364 



INDUSTKY 



INHERENT 



responding to the Senior and Junior Dea- 
cons. 

Industry. A virtue inculcated 
amongst Masons, because by it they are 
enabled not only to support themselves 
and families, but to contribute to the re- 
lief of worthy distressed brethren. "All. 
Masons," say the Charges of 1722, " shall 
work honestly on working days that they 
may live creditably on holy days." The 
Masonic symbol of industry is the beehive, 
which is used in the third degree. 

Ineffable Degrees. From the Latin 
word, ineffabilis, that which cannot or ought 
not to be spoken or expressed. The de- 
grees from the fourth to the fourteenth 
inclusive of the Ancient and Accepted Scot- 
tish Eite, and are so called because they 
are principally engaged in the investigation 
and contemplation of the Ineffable name. 

Ineffable Name. It was forbidden 
to the Jews to pronounce the Tetragramma- 
ton or sacred name of God ; a reverential 
usage which is also observed in Masonry. 
Hence the Tetragrammaton is called the 
Ineffable Name. As in Masonry, so in all 
the secret societies of antiquity, much mys- 
tery has been attached to the Divine Name, 
which it was considered unlawful to pro- 
nounce, and for which some other word 
was substituted. Adonai was among the 
Hebrews the substitute for the Tetragram- 
maton. 

Ineligible. Wh o are and who are not 
ineligible for initiation into the mysteries 
of Freemasonry is treated of under the 
head of Qualifications, which see. 

Information, Lawful. One of the 
modes of recognizing a stranger as a true 
brother, is from the " lawful information " 
of a third party. No Mason can lawfully 
give information of another's qualifications 
unless he has actually tested him by the 
strictest trial and examination, or knows 
that it has been done by another. But it 
is not every Mason who is competent to give 
"lawful information." Ignorant and un- 
skilful brethren cannot do so, because they 
are incapable of discovering truth or of de- 
tecting error. A " rusty Mason " should 
never attempt to examine a stranger, and 
certainly, if he does, his opinion as to the 
result is worth nothing. If the informa- 
tion given is on the ground that the party 
who is vouched for has been seen sitting 
in a Lodge, care must be taken to inquire 
if it was a "just and legally constituted 
Lodge of Master Masons." A person may 
forget from the lapse of time, and vouch 
for a stranger as a Master Mason, when the 
Lodge in which he saw him was only 
opened in the first or' second degree. In- 
formation given by letter, or through a 
third party, is irregular. The person giving 



the information, the one receiving it, and 
the one of whom it is given, should all be 
present at the same time, for otherwise 
there would be no certainty of identity. 
The information must be positive, not 
founded on belief or opinion, but derived 
from a legitimate source. And, lastly, it 
must not have been received casually, but 
for the very purpose of being used for 
Masonic purposes. For one to say to an- 
other, in the course of a desultory conver- 
sation, " A. B. is a Mason," is not sufficient. 
He may not be speaking with due caution, 
under the expectation that his words will 
be considered of weight. He must say 
something to this effect : " I know this man 
to be a Master Mason, for such or such 
reasons, and you may safely recognize him 
as such." This alone will ensure the neces- 
sary care and proper observance of pru- 
dence. 

Inherent Rights of a Grand 
Master. This has been a subject of fer- 
tile discussion among Masonic jurists, al- 
though only a few have thought proper to 
deny the existence of such rights. Upon 
the theory which, however recently con- 
troverted, has very generally been recog- 
nized, that Grand Masters existed before 
Grand Lodges were organized, it must be 
evident that the rights of a Grand Master 
are of two kinds — those, namely, which 
he derives from the Constitution of a Grand 
Lodge of which he has been made the pre- 
siding officer, and those which exist in the 
office independent of any Constitution, be- 
cause they are derived from the landmarks 
and ancient usages of the Craft. The rights 
and prerogatives which depend on and arc 
prescribed by the Constitution may be 
modified or rescinded by that instrument. 
They differ in different jurisdictions, be- 
cause one Grand Lodge may confer more 
or less power upon its presiding officer than 
another ; and they differ at different times, 
because the Constitution of every Grand 
Lodge is subject, in regard to its internal 
regulations, to repeated alteration and 
amendment. These may be called the acci- 
dental rights of a Grand Master, because they 
are derived from the accidental provisions 
of a Grand Lodge, and have in them noth- 
ing essential to the integrity of the office. 
It is unnecessary to enumerate them, be- 
cause they may be found in varied modifi- 
cations in the Constitutions of all Grand 
Lodges. . But the rights and prerogatives 
which Grand Masters are supposed to have 
possessed, not as the presiding officers of 
an artificial body, but as the rulers of the 
Craft in general, before Grand Lodges came 
into existence, and which are dependent, 
not on any prescribed rules which may be 
enacted to-day and repealed to-morrow, 



IN 



INNOVATIONS 



365 



but on the long- continued usages of the 
Order and the concessions of the Craft from 
time out of mind, inhere in the office, and 
cannot be augmented or diminished by 
the action of any authority, because they 
are landmarks, and therefore unchangeable. 
These are called the inherent rights of a 
Grand Master. They comprise the right 
to preside over the Craft whenever assem- 
bled, to grant dispensations, and, as a part 
of that power, to make Masons at sight. 

In Hoc Sign© Vinces. On the 
Grand Standard of a Commandery of 
Knights Templars these words are inscribed 
over " a blood-red Passion Cross," and they 
constitute in part the motto of the Ameri- 
can branch of the Order. Their meaning, 
" by this sign thou shalt conquer/' is a sub- 
stantial, but not literal, translation of the 
original Greek, sv tgvtg) vina. For the ori- 
gin of the motto, we must go back to a 
well-known legend of the church, which 
has, however, found more doubters than 
believers among the learned. Eusebius, 
who wrote a life of Constantine, says that 
while the emperor was in Gaul, in the year 
312, preparing for war with his rival, Max- 
entius, about the middle hours of the day, 
as the sun began to verge towards its set- 
ting, he saw in the heavens, with his own 
eyes, the sun surmounted with the trophy 
of the cross, which was composed of light, 
and a legend annexed, which said " by this 
conquer" This account Eusebius affirms to 
be in the words of Constantine. Lactan- 
tius, who places the occurrence at a later 
date and on the eve of a battle with Max- 
entius, in which the latter was defeated, 
relates it not as an actual occurrence, but 
as a dream or vision ; and this is now the 
generally received opinion of those who do 
not deem the whole legend a fabrication. 
On the next day Constantine had an image 
of this cross made into a banner, called the 
labarum, which he ever afterwards used as 
the imperial standard. Eusebius describes 
it very fully. It was not a Passion Cross, 
such as is now used on the modern Tem- 
plar standard, but the monogram of Christ. 
The shaft was a very long spear. On the 
top was a crown composed of gold and pre- 
cious stones, and containing the sacred 
symbol, namely, the Greek letter rho or P, 
intersected by the chi or X, which two let- 
ters are the first and second of the name 
XPI2T02, or CHRIST. If, then, the Tem- 
plars retain the motto on their banner, they 
should, for the sake of historical accuracy, 
discard the Passion Cross, and replace it 
with the Constantinian Chronogram, or 
Cross of the Labarum. But the truth is, 
that the ancient Templars used neither the 
Passion Cross, nor that of Constantine, nor 
yet the motto in hoc signo vinces on their 



standard. Their only banner was the black 
and white Beauseant, and at the bottom of 
it was inscribed their motto, " Non nobis 
Domine, non nobis, sed nomini tuo da glo- 
riam," — not unto us, Lord, not unto us, 
but unto thee give the glory. This was the 
song or shout of victory sung by the Tem- 
plars when triumphant in battle. 

In Memoriam. Lat. As a memo- 
rial. Words frequently placed at the heads 
of pages in the transactions of Grand 
Lodges on which are inscribed the names 
of brethren who have died during the past 
year. The fuller phrase, of which they are 
an abbreviated form, is " In perpetuam rei 
memoriam," As a perpetual memorial of the 
event. Words often inscribed on pillars 
erected in commemoration of some person 
or thing. 

Initiate. (Initiatus.) 1. The fifth and 
last degree of the Order of the Temple ; 2. 
The eleventh degree of the Rite of Philale- 
thes ; 3. The candidate in any of the de- 
grees of Masonry is called an Initiate. 

Initiated Knight and Brother 
of Asia. The thirty-second degree of the 
Order of Initiated Brothers of Asia. See 
Asia, Brothers of. 

Initiate in the Egyptian Se- 
crets. The second degree in the Rite of 
African Architects. 

Initiate in the Mysteries. The 
twenty- first degree in the Metropolitan 
Chapter of France. 

Initiate in the Profonnd Mys- 
teries. The sixty-second degree of the 
collection of the Metropolitan Chapter of 
France. 

Initiation. A term used by the Ro- 
mans to designate admission into the mys- 
teries of their sacred and secret rites. It 
is derived from the word initia, which sig- 
nifies the first principles of a science. Thus 
Justin (Lib. xi., c. 7, ) says of Mida, king of 
Phrygia, that he was initiated into the 
mysteries by Orpheus. " Ab Orpheo sacro- 
rum solemnibus initiatus." The Greeks 
used the term Mverayoyia, from /uvcttjplov, a 
mystery. From the Latin, the Masons 
have adopted the word to signify a recep- 
tion into their Order. It is sometimes spe- 
cially applied to a reception into the first 
degree, but he who has been made an En- 
tered Apprentice is more correctly said to 
be Entered. See Mysteries. 

Inner Guard. An officer of a Lodge, 
according to the English system, whose 
functions correspond in some particulars 
with those of the Junior Deacon in the 
American Rite. His duties are to admit 
visitors, to receive candidates, and to obey 
the commands of the Junior Warden. This 
officer is unknown in the American system. 

Innovations. There is a well-known 



366 



INNOVATIONS 



L\ N.\ B.\ I. 



maxim of the law which says Omnis inno- 
vatio plus novitate perturbat quam utililate 
prodest, that is, every innovation occasions 
more harm and disarrangement by its nov- 
elty than benefit by its actual utility. This 
maxim is peculiarly applicable to Freema- 
sonry, whose system is opposed to all in- 
novations. Thus Dr. Dalcho says, in his 
Ahiman Eezon, (p. 191,) "Antiquity is 
dear to a Mason's heart; innovation is 
treason, and saps the venerable fabric of 
the Order." In accordance with this sen- 
timent, we find the installation charges of 
the Master of a Lodge affirming that " it is 
not in the power of any man or body of 
men to make innovations in the body of 
Masonry." 

By the " body of Masonry " is here meant, 
undoubtedly, the landmarks, which have 
always been declared to be unchangeable. 
The non-essentials, such as the local and 
general regulations and the lectures, are 
not included in this term. The former are 
changing every day, accordingly as experi- 
ence or caprice suggests improvement or 
alteration. The most important of these 
changes in this country has been the aboli- 
tion of the Quarterly Communications of 
the Grand Lodge, and the substitution for 
them, except, perhaps, in a single State, of 
an Annual Communication. But, after all, 
this is, perhaps, only a recurrence to first 
usages ; for, although Anderson says that in 
1717 the Quarterly Communications " were 
revived," there is no evidence extant that 
before that period the Masons ever met 
except once a year in their " General As- 
sembly." If so, the change in 1717 was an 
innovation, and not that which has almost 
universally prevailed in America. 

The lectures, which are but the commen- 
taries on the ritual and the interpretation 
of the symbolism, have been subjected, from 
the time of Anderson to the present day, to 
repeated modifications. 

But notwithstanding the repugnance of 
Masons to innovations, a few have occurred 
in the Order. Thus, in the schism which 
took place in the middle of the eighteenth 
century, and which resulted in the forma- 
tion of the Grand Lodge of Ancients, as 
they called themselves in contradistinction 
to the regular Grand Lodge of England, 
which was styled the Grand Lodge of 
Moderns, the former body, to prevent the 
intrusion of the latter upon their meetings, 
made changes in some of the modes of re- 
cognition, — changes which, although Dal- 
cho has said that they amounted to no 
more than a dispute " whether the glove 
should be placed first upon the right hand 
or on the left," (Ahim. Rez., 193,) were 
among the causes of continuous acrimony 
among the two bodies, which was only 



healed, in 1813, by a partial sacrifice of 
principle on the part of the legitimate 
Grand Lodge, and have perpetuated differ- 
ences which still exist among the English 
and American and the continental Freema- 
sons. 

But the most important innovation which 
sprang out of this unfortunate schism is 
that which is connected with the Royal 
Arch degree. On this subject there have 
been two theories : One, that the Royal 
Arch degree originally constituted a part 
of the Master's degree, and that it was dis- 
severed from it by the Ancients ; the other, 
that it never had any existence until it was 
invented by Ramsay, and adopted by Der- 
mott for his Ancient Grand Lodge. If the 
first, which is the most probable and the 
most generally received opinion, be true, 
then the regular or Modern Grand Lodge 
committed an innovation in continuing the 
disseverance at the union in 1813. If the 
second be the true theory, then the Grand 
Lodge equally perpetuated an innovation 
in recognizing it as legal, and declaring, as 
it did, that " Ancient Craft Masonry con- 
sists of three degrees, including the Holy 
Royal Arch." But however the innovation 
may have been introduced, the Royal Arch 
degree has now become, so far as the York 
and American Rites are concerned, well 
settled and recognized as an integral part 
of the Masonic system. 

About the same time there was another 
innovation attempted in France. The ad- 
herents of the Pretender, Charles Edward, 
sought to give to Masonry a political bias 
in favor of the exiled house of Stuarts, 
and, for this purpose, altered the interpre- 
tation of the great legend of the third de- 
gree, so as to make it applicable to the exe- 
cution or, as they called it, the martyrdom 
of Charles the First. But this attempted 
innovation was not successful, and the sys- 
tem in which this lesson was practised has 
ceased to exist, although its workings are 
now and then seen in some of the high de- 
grees, without, however, any manifest evil 
effect. 

On the whole, the spirit of Freemasonry, 
so antagonistic to innovation, has been suc- 
cessfully maintained; and an investigator 
of the system as it prevailed in the year 
1717, and as it is maintained at the present 
day, will not refrain from wonder at the 
little change which has been brought about 
by the long cycle of one hundred and fifty 
years. 

I.\ W.\ R.\ I. - . The initials of the 
Latin sentence which was placed upon the 
cross : Jesus Nazarenus Rex Judceorum. The 
Rosicrucians used them as the initials of 
one of their hermetic secrets : Igne Natura 
Renovatur Integra, " By fire, nature is per- 



INSIGNIA 



INTEGRITY 



867 



fectly renewed." They also adopted them 
to express the names of their three ele- 
mentary principles — salt, sulphur, and mer- 
cury — by making them the initials of the 
sentence, Igne Nitrum Boris Invenitur. Ra- 
gon finds in the equivalent Hebrew letters 
i^yi the initials of the Hebrew names of 
the ancient elements: laminim, water; 
Nour, fire ; Ruach, air ; and Iebschah, earth. 
Insignia. See Jewels of Office. 
Inspector. See Sovereign Grand In- 
spector General. 

Installation. The act by which an 
officer is put in possession of the place he 
is to fill. In Masonry it is, therefore, ap- 
plied to the induction of one who has been 
elected into his office. The officers of a 
Lodge, before they can proceed to discharge 
their functions, must be installed. The 
officers of a new Lodge are installed by the 
Grand Master, or by some Past Master 
deputed by him to perform the ceremony. 
Formerly, the Master was installed by the 
Grand Master, the Wardens by the Grand 
Wardens, and the Secretary and Treasurer 
by the Grand Secretary and Treasurer ; but 
now this custom is not continued. At the 
election of the officers of an old Lodge, the 
Master is installed by his predecessor or 
some Past Master present, and the Master 
elect then installs his subordinate officers. 
No officer after his installation can resign. 
At his installation, the Master receives the 
degree of Past Master. It is a law of Ma- 
sonry that all officers hold on to their re- 
spective offices until their successors are 
installed. It is installation only that gives 
the right to exercise the franchises of an 
office. 

The ceremony is an old one, and does not 
pertain exclusively to Masonry. The an- 
cient Eomans installed their priests, their 
kings, and their magistrates ; but the cere- 
mony was called inauguration, because per- 
formed generally by the augurs. The word 
installation is of comparatively modern ori- 
gin, being Mediaeval Latin, and is com- 
pounded of in and stallum, a seat. Priests, 
after ordination or reception into the sacer- 
dotal order, were installed into the churches 
or parishes to which they were appointed. 
The term as well as the custom is still in 
use. 

Installation as a Masonic ceremony was 
early used. We find in the first edition of 
Anderson's Constitutions, a form of " Con- 
stituting a New Lodge," which was practised 
by the Duke of Wharton, who was Grand 
Master in 1723. It was probably prepared 
by Desaguliers, who was Deputy, or by An- 
derson, who was one of the Wardens, and 
perhaps by both. It included the cere- 
mony of installing the new Master and 
Wardens. The words " Shall, in due form, 



install them " are found in this document. 
The usage then was for the Grand Master, 
or some brother for him, to install the Mas- 
ter, and for the Master to install his War- 
dens ; a usage which still exists. 

Installed Masters, Board of. 
An expression used in England to desig- 
nate a committee of Masters to whom " the 
Master elect is presented that he may re- 
ceive from his predecessor the benefit of 
installation." It is the same as the emer- 
gent Lodge of Past Masters assembled in 
this country for the same purpose. 

Installing Officer. The person who 
performs the ceremony of installation is 
thus called. He should be of the same 
official dignity at least ; although necessity 
has sometimes permitted a Grand Master 
to be installed by a Past Deputy, who in 
such case acts as locum tenens of a Grand 
Master. The Masonic rule is that any one 
who has been installed into an office may 
install others into similar or inferior offices. 
In this it agrees with the old Kabbinical 
law as described by Maimonides, (Stat, de 
Sanhed., c. 4,) who says : " Formerly, all 
Rabbis who had been installed, hasmocha- 
chim, could install others ; but since the 
time of Hillel the faculty can be exercised 
only by those who have been invested with 
it by the Prince of the Grand Sanhedrim ; 
nor then, unless there be two witnesses 
present, for an installation cannot be per- 
formed by less than three." So the strict 
Masonic rule requires the presence of three 
Past Masters in the complete installation 
of a Master and his investiture with the 
Past Master's degree. 

The first Master of a new Lodge can be 
installed only by the Grand Master, or by a 
Past Master especially appointed by him 
and acting as his proxy. 

Instruction. It is the duty of the 
Master of the Lodge to give the necessary 
instruction to the candidate on his initia- 
tion. In some of the higher and in the 
continental Rites these instructions are 
imparted by an officer called the Orator; 
but the office is unknown in the English 
and American systems of Ancient Craft 
Masonry. 

Instruction, Lodge of. See Lodge 
of Instruction. 

Instructive Tongue. See Tongue, 
the Instructive. 

Instrumental Masonry. Oliver 
by this term defines a species of Masonry 
which is engaged in the study of mechani- 
cal instruments. But I find no authority in 
any other writer for the use of the term, nor 
can I perceive its necessity or relevancy. 

Integrity. Integrity of purpose and 
conduct is symbolized by the plumb, which 



368 



INTEMPERANCE 



IONIC 



Intemperance. This is a vice which 
is wholly incompatible with the Masonic 
character, and the habitual indulgence in 
which subjects the offender to the penalty of 
expulsion from the Order. See Temperance. 

Intendant of the Building. [In- 
tendant du Bailment. ) This degree is some- 
times called " Master in Israel." It is the 
eighth in the Ancient and Accepted Scot- 
tish Rite. Its emblematic color is red ; and 
its principal officers, according to the old 
rituals, are a Thrice Puissant, representing 
Solomon; a Senior Warden, representing 
the illustrious Tito, one of the Harodim ; 
and a Junior Warden, representing Adoni- 
ram the son of Abda. But in the present 
rituals of the two Supreme Councils of the 
United States the three chief officers repre- 
sent Adoniram, Joabert, and Stolkin ; but 
in the working of the degree the past officer 
assumes the character of Solomon. The 
legend of the degree is, that it was insti- 
tuted to supply the place of the chief archi- 
tect of the Temple. 

Intention. The obligations of Ma- 
sonry are required to be taken with an 
honest determination to observe them ; and 
hence the Mason solemnly affirms that in 
assuming those responsibilities he does so 
without equivocation, secret evasion, or 
mental reservation. 

Internal Preparation. See Pre- 
paration of Candidates. 

Internal Qualifications. Those 
qualifications of a candidate which refer 
to a condition known only to himself, and 
which are not patent to the world, are called 
internal qualifications. They are : 1st. That 
he comes forward of his own free-will and 
accord, and unbiassed by the solicitations 
of others. 2d. That he is not influenced 
by mercenary motives; and, 3d, That he 
has a disposition to conform to the usages 
of the Order. The knowledge of these can 
only be obtained from his own statements, 
and hence they are included in the pre- 
liminary questions which are proposed be- 
fore initiation. See Questions to Candidates. 

Intimate Initiate. (Intimus Initia- 
tus.) Lat. The fourth degree of the Order 
of the Temple. 

Intimate Secretary. (Secretaire in- 
time.) The sixth degree in the Ancient 
and Accepted Scottish Eite. Its emblem- 
atic color is black, strewed with tears ; and 
its collar and the lining of the apron are 
red. Its officers are only three: Solomon, 
King of Israel ; Hiram, King of Tyre ; and 
a Captain of the Guards. Its history records 
an instance of unlawful curiosity, the pun- 
ishment of which was only averted by the 
previous fidelity of the offender. The legend 
in this degree refers to the cities in Galilee 
which were presented by Solomon to Hiram, 



King of Tyre ; and with whose character 
the latter was so displeased that he called 
them the land of Cabul. 
Introductor and Introduc- 

tress. Officers in a Lodge of Adoption, 
whose functions resemble those of a Master 
of Ceremonies. 

Intrusting. That portion of the cere- 
mony of initiation which consists in com- 
municating to the candidate the modes of 
recognition. 

Investiture. The presentation of the 
apron to a candidate in the ceremony of 
initiation. 

Invincible. The degree of Knights 
of the Christian Mark, formerly conferred 
in this country, was called the Invincible 
Order, and the title of the presiding officer 
was Invincible Knight. 

In wood, Jethro. The Eev. Jethro 
Inwood was curate of St. Paul's at Dept- 
ford, in England. He was born about the 
year 1767, and initiated into Masonry in 
1785 as a lewis, according to Oliver. He 
was soon after appointed Chaplain of the 
Provincial Grand Lodge of Kent, an office 
which he held for more than twenty years, 
during which time he delivered a great 
number of sermons on festival and other 
occasions. A volume of these sermons was 
published in 1799, with a portrait of the 
author, under the title of Sermons, in which 
are explained and enforced the religious, 
moral, and political virtues of Freemasonry, 
preached upon several occasions before the 
Provincial Grand Officers and Brethren in 
the Counties of Kent and Essex. An edition 
of these sermons was published by Oliver, 
in 1849, in the fourth volume of his Golden 
Remains. These sermons are written, to 
use the author's own expression, " in a lan- 
guage that is plain, homely, and search- 
ing;" but, in Masonic character, surpass 
the generality of sermons called Masonic, 
simply because they have been preached 
before the Craft. Dr. Oliver describes him 
as "an assiduous Mason, who permitted no 
opportunity to pass unimproved of storing 
his mind with useful knowledge, or of im- 
parting instruction to those who needed it." 

Ionic Order. One of the three Gre- 
cian orders, and the one that takes the 
highest place in Masonic symbolism. Its 
distinguishing characteristic is the volute 
of its capital, and the shaft is cut into 
twenty flutes separated by fillets. It is 
more delicate and graceful than the Doric, 
and more simply majestic than the Corin- 
thian. The judgment and skill displayed 
in its construction, as combining the 
strength of the former with the beauty of 
the latter, has caused it to be adopted in 
Masonry as the symbol of Wisdom, and 
being placed in the east of the Lodge it is 



IOWA 



IKELAND 



369 



referred to as represented by the Worship- 
ful Master. 

Iowa. Freemasonry was introduced 
into Iowa on Nov. 20, 1840, by the forma- 
tion of a Lodge at Burlington, under a 
Warrant from the Grand Lodge of Missouri. 
Of this Lodge, Bro. Theodore S. Parvin, 
since a Past Grand Master of the State, was 
one of the founders, and James R. Hart- 
sock, another Past Grand Master, was the 
first initiate. A second Lodge was formed 
at Bloomington, now Muscatine, Feb. 4, 
1841 ; a third a*t Dubuque, Oct. 20, 1841 ; 
and a fourth in Iowa City, Oct. 10, 1842. 
A convention was held on Jan. 2, 1844, 
and a Grand Lodge organized ; Oliver Cock 
being elected Grand Master. 

The Grand Chapter was organized June 
8, 1854; the Grand Council in 1857, and 
the Grand Commandery, June 6, 1864. 
The Ancient and Accepted Scottish Rite 
has also been introduced into the State, and 
there is a Grand Consistory and several 
subordinate bodies. 

Ireland. The early history of Free- 
masonry in Ireland is involved in the deep- 
est obscurity. It is vain to look in Ander- 
son, in Preston, Smith, or any other Eng- 
lish writer of the last century, for any ac- 
count of the organization of Lodges in that 
kingdom anterior to the establishment of 
a Grand Lodge. In none of the published 
registers is there any reference to an Irish 
Lodge. The late Bro. Michael Furnel, Pro- 
vincial Grand Master of Munster, says, in 
a Calendar published by him in 1850, that 
there are irrefutable records and data which 
show the existence of several self-designated 
Grand Lodges in past centuries, and that 
Lodge No. 1, on the present registry, claims 
an uninterrupted descent from an indepen- 
dent Lodge which existed from time im- 
memorial, and retains many quaint docu- 
ments in her archives. But I fear that the 
evidence intended to support these asser- 
tions is not such as would now satisfy any 
student of Masonic history. The statement 
in the Irish Book of Constitutions, (first 
edition, Anno 1730,) that "about three 
hundred and seventy years before the birth 
of Christ, the four sons of Milesius the 
Spaniard, subdued the kingdom, settled 
themselves in several parts of it, planted 
colonies and erected Lodges," is, of course, 
utterly fabulous and mythical. The list of 
" curious and stately buildings " erected by 
Masons at various periods only proves the 
existence of Operative Masons there as in 
other countries of Europe. 

Furnel says that the books of the Pro- 
vincial Grand Lodge of Munster show that 
that body was in existence in 1726, and 
that the Hon. Col. James O'Brien was 
Grand Master. I should be inclined, had 
2W ' 24- 



I no other authority than conjecture, to 
place credence in this statement, notwith- 
standing the doubt of Findel, " because we 
find no official documents to confirm the 
report." This might be properly attributed 
to the well-known scantiness and inaccu- 
racy of the records of that period. And, 
indeed, in 1869, Bro. W. J. Hughan, in a 
communication to the London Freemason, 
says: "Bro. J. G. Findel wrote me some- 
time since respecting the ' Grand Lodge of 
Munster/ and stated there were some val- 
uable papers, consisting of records of its 
transactions, in the possession of a brother 
in Ireland, of about 1726 to 1729." So that 
the German historian may have seen cause 
to modify to some extent his opinion ex- 
pressed in 1865. This Provincial Grand 
Lodge is the only organized body of Masons 
in Ireland of which we hear until 1730, and 
its existence has now been clearly estab- 
lished as an historical fact by the testimony 
of that distinguished Irish Mason, Dr. J. 
F. Townsend, who, in a letter to Bro. Al- 
bert Pike, writes as follows : 

" The earliest records (written) that I am 
aware of, are the transactions of what ap- 
peared to be then the head or governing 
body in Ireland, called the Grand Lodge of 
Munster, as it is on the old seal. This 
body was established in Cork. The date 
of the earliest entry is 1721. It is a record 
of a Lodge meeting, and is signed by the 
Earl of Kingston, G. M., and, what may be 
interesting to you, by Springett Penn, as 
Deputy Grand Master. This Penn was the 
eldest son of the celebrated William Penn. I 
find that William Penn married the daugh- 
ter of Sir Wm. Springett, an English baro- 
net, hence the name of his son. Penn got 
grants of considerable property in lands in 
the county of Cork, which are now vested 
in his descendant, a young man, Penn 
Gaskell. He is a member of No. 1 Lodge, 
Cork ; and was much gratified when I 
showed him Springett Penn's signature, 
and told him what I now write. In a few 
years after, this Lodge or Grand Lodge was, 
as was natural, transferred to Dublin, the 
metropolis, and then commenced the issuing 
of Warrants according to the Grand Lodge 
system established in or about 1717. No. 1 
Warrant was granted to Cork ; and it is still 
there, a flourishing Blue Lodge, very proud 
of its ancient charter. I have been always 
a member of it, and am still, as many of 
my family had been for a century back. 
No. 2 granted to Dublin, No. 3 to Cork, 
No. 4 to Dublin, and so on. The Provin- 
cial Grand Lodge of Munster seems to be 
the successor of that old body. I was Pro* 
vincial Grand Master for many years be- 
fore I came to reside in Dublin. It holds 
the ancient records still." 



370 



IRELAND 



IRISH 



In the year 1730, a Grand Lodge was or- 
ganized, by whom it is not stated, at Dub- 
lin. The brief account of this event in the 
Irish Book of Constitutions is in these 
words : " At last the ancient Fraternity of 
the Free and Accepted Masons in Ireland, 
being duly assembled in their Grand Lodge 
at Dublin, chose a Noble Grand Master, in 
imitation of their brethren." The Grand 
Master so chosen was Lord Viscount King- 
ston, who' the year preceding had been 
Grand Master of England. He introduced 
the English Constitutions and usages, and 
in the same year "The Constitutions of 
the Freemasons, containing the History, 
Charges, Regulations, etc., of that most 
Ancient and Right Worshipful Fraternity. 
For the use of the Lodges," was published 
at Dublin. A second edition was published 
in 1744, and a third, in 1751. 

In 1749, the "Grand Master's Lodge" 
was instituted, which still exists; a singular 
institution, possessing several unusual privi- 
leges, among which are that its members 
are members of the Grand Lodge without 
the payment of dues, that the Lodge takes 
precedence of all other Lodges, and that 
any candidates nominated by the Grand 
Master are to be initiated without ballot. 

In 1772, the Grand Lodge of Ireland re- 
cognized the schismatic Grand Lodge of 
Ancient Masons, and entered into an alli- 
ance with it, which was also done in the 
same year by the Grand Lodge of Scotland. 
This does not appear to have given any of- 
fence to the regular Grand Lodge of Eng- 
land; for when that body, in 1777, passed a 
vote of censure on the Lodges of Ancient 
Masons, it specially excepted from the cen- 
sure the Lodges of Ireland and Scotland. 

In 1779, an application was made to the 
Mother Kilwinning Lodge of Scotland, by 
certain brethren in Dublin, for a charter 
empowering them to form a Lodge to be 
called the '* High Knights Templars," that 
they might confer the Templar degree. The 
Kilwinning Lodge granted the petition for 
the three Craft degrees only, but at a later 
period this Lodge became, says Findel, the 
source of the Grand Encampment of Ire- 
land. 

To Bro. Townsend's interesting letter am 
I indebted for an account of the working 
system in Ireland. The Grand Lodge holds 
jurisdiction over all the Blue Lodges. The 
Duke of Leinster, who has been Grand Mas- 
ter for sixty years, having been elected in 
1813, is also head of all the degrees worked 
in Ireland. The Mark degree is worked 
under the Grand Royal Arch Chapter. 
Next comes the Royal Arch, which formerly 
consisted of three degrees, the Excellent, 
Super- Excellent, and Royal Arch — the first 
two being nothing more than passing the 



first two veils with each a separate obliga- 
tion. But that system was abolished some 
years ago, and a new ritual framed some- 
thing like the American, except that the 
King and not the High Priest is made the 
Presiding Officer. The next degrees are 
the fifteenth, sixteenth, and seventeenth, 
which are under the jurisdiction of the 
Templar Grand Conclave, and are given to 
the candidate previous to his being created 
a Knight Templar. Some change will here 
have now to be made in consequence of the 
recent alliance of the Templars of England 
and Ireland, and their abolition of connec- 
tion with all Masonry except the Craft de- 
grees. Next to the Templar degree in the 
Irish system comes the eighteenth or Rose 
Croix, which is under the jurisdiction of 
the Grand Chapter of Prince Masons or 
Council of Rites, composed of the first 
three officers of all the Rose Croix Chap- 
ters, the Supreme Council having some 
years ago surrendered its authority over 
the degree. The twenty-eighth degree or 
Knight of the Sun is the next conferred, 
and then the thirtieth or Kadosh in a body 
over which the Supreme Council has no 
control except to grant certificates to its 
members. The Supreme Council confers 
the thirty-first, thirty-second, and thirty- 
third degrees, there being no Grand Con- 
sistory. 

The Supreme Council of the Ancient and 
Accepted Scottish Rite for Ireland was 
established by a Patent from the Supreme 
Council of the United States, at Charles- 
ton, dated Aug. 13, 1824, by which the 
Duke of Leinster, John Fowler, and Thomas 
McGill were constituted a Supreme Council 
for Ireland, and under that authority it 
continues to work. 

Whence the high degrees came into Ire- 
land is not clearly known. Bro. Townsend 
says they came "by piecemeal, in a dis- 
jointed, irregular way." The Rose Croix 
and Kadosh degrees existed in Ireland long 
before the establishment of the Supreme 
Council. I have in my library a copy of 
Dalcho's Orations, republished at Dublin, 
in 1808, by " the Illustrious College of 
Knights of K. H., and the Original Chapter 
of Prince Masons." It is probable that 
these degrees were received from Bristol, 
England, where are preserved the earliest 
English records of the Rose Croix. 

The Grand Lodge of Ireland practises 
the simplest form of Masonry, that of the 
York Rite, which with its Constitutions it 
received in 1730 from England. 

Irish Chapters. These Chapters 
existed in Paris about the year 1730 to 
1740, and were thence disseminated through 
France. They consisted of degrees, such 
as Irish Master, Perfect Irish Master, and 



IRISH 



ITALY 



371 



Sublime Irish Master, which, it is said, 
were invented by the adherents of the 
house of Stuart when they sought to make 
Freemasonry a political means of restoring 
the exiled family to the throne of England. 
Ramsay, when he assumed his theory of 
the establishment of Freemasonry in Scot- 
land by the Templars, who had fled thither 
under d'Aumont, took possession of these 
degrees, (if he did not, as some suppose, in- 
vent them himself, ) and changed their name, 
in deference to his theory, from Irish to 
Scottish, calling, for instance, the degree 
of Maitre Irlandais or Irish Master, the 
Maitre Ecossais or Scottish Master. 

Irish Colleges. The Irish Chapters 
are also called by some writers Irish Col- 



Irish Degrees. See Irish Chapters. 

Iron Tools. The lectures teach us 
that at the building of King Solomon's 
Temple there was not heard the sound of 
axe, hammer, or other metallic tool. But 
all the stones were hewn, squared, and 
numbered in the quarries ; and the timbers 
felled and prepared in the forest of Leb- 
anon, whence they were brought on floats 
by sea to Joppa, and thence carried by 
land to Jerusalem, where, on being put up, 
each part was found to fit with such exact 
nicety that the whole, when completed, 
seemed rather the handiwork of the Grand 
Architect of the Universe than of mere hu- 
man hands. This can hardly be called a 
legend, because the same facts are substan- 
tially related in the first Book of Kings ; 
but the circumstance has been appropri- 
ated in Masonry to symbolize the entire 
peace and harmony which should prevail 
among , Masons when laboring on that 
spiritual temple of which the Solomonic 
Temple was the archetype. 

Isaae and Ishmael. The sons of 
Abraham by Sarah and Hagar. They are 
recognized, from the conditions of their 
mothers, as the free born and the bondman. 
According to Oliver, the fact that the in- 
heritance which was bestowed upon Isaac, 
the son of his free-born wife, was refused 
to Ishmael, the son of a slave woman, gave 
rise to the Masonic theory which constitutes 
a landmark that none but the free born are 
entitled to initiation. 

Ish Chotzeh. 2^\1 &^N Liter- 
ally, " men of hewing," i. e., " hewers." 
The phrase was first used by Anderson in 
the first edition of the " Constitutions," but 
is not found in the original Hebrew, 1 
Kings v. 18, to which he refers, where it 
is said that Solomon had fourscore " hewers 
in the mountains," chotzeb bahar. But ish 
chotzeb is properly constructed according 
to the Hebrew idiom, and is employed by 
Anderson to designate the hewers who, with 



the " Giblim," or stone-cutters, and the 
"Bonai," or builders, amounted to eighty 
thousand, all of whom he calls, in his sec- 
ond edition, " bright Fellow Crafts." But 
he distinguishes them from the thirty thou- 
sand who cut wood on Mount Lebanon 
under Adoniram.j 

IshSabal. 7nD £"K- Men of bur- 
den. Anderson thus designates the 70,000 
laborers who, in the original Hebrew, are 
(1 Kings v. 18,) called noshe sabal, bear- 
ers of burdens. Anderson says " they were 
of the remains of the old Canaanites, and, 
being bondmen, are not to be reckoned 
among Masons." But in Webb's system 
they constitute the Apprentices at the build- 
ing of the Temple. 

Ish Nodi. Corruptly, Ish Soudy. This 
expression is composed of the two Hebrew 
words, &\ ISH, and 1*10, SOD. The first 
of these words, ISH, means a man, and SOD 
signifies primarily a couch on which one 
reclines. Hence ISH SODI would mean, 
first, a man of my couch, one who reclines 
with me on the same seat, an indication 
of great familiarity and confidence. Thence 
followed the secondary meaning given to 
SOD, of familiar intercourse, consultation, 
or intimacy. Job (xix. 19) applies it in 
this sense, when, using MATI, a word sy- 
nonymous with ISH, he speaks of MATI 
SODI in the passage which the common 
version has translated thus : " all my in- 
ivard friends abhorred me," but which the 
marginal interpretation has more correctly 
rendered, " all the men of my secret." Ish 
Sodi, therefore, in this degree, very clearly 
means a man of my intimate counsel, a man 
of my choice, one selected to share with me 
a secret task or labor. Such was the posi- 
tion of every Select Master to King Solo- 
mon, and in this view those are not wrong 
who have interpreted Ish Sodi as meaning 
a Select Master. 

Isis. The sister and the wife of Osiris, 
and worshipped by the Egyptians as the 
great goddess of nature. Her mysteries 
constituted one of the degrees of the ancient 
Egyptian initiation. See Egyptian Mysteries 
and Osiris. 

Italy. In the year 1733, Freemasonry 
was introduced into Italy, by the establish- 
ment of a Lodge , at Florence, by Charles 
Sackville, Duke of Dorset. Thory, and after 
him Findel, calls him Duke of Middlesex ; 
but there was at that time no such title in 
the peerage of England. A medal was 
struck on this occasion. It is not known 
under what authority the Duke of Dorset 
established this Lodge, but most probably 
under that of the Grand Lodge of England. 
The initiation of the Grand Duke of Tus- 
cany had a favorable influence on the pros- 
pects of the Order, and in 1735 Lodges were 



372 



ITALY 



JACOBINS 



established at Milan, Verona, Padua, Vin- 
cenza, Venice, and Naples. In 1737, John 
Gaston, the last duke of the house of the 
Medicis, prohibited Freemasonry, but dy- 
ing soon after, the Lodges continued to 
meet. His successor, the Grand Duke of 
Lorraine, declared himself the protector of 
the Order, and many new Lodges were 
established under his auspices. In 1738, 
Pope Clement XIV. issued his bill forbid- 
ding all congregations of Freemasons, which 
was followed in January, 1739, by the edict 
of Cardinal Firrao, which inflicted the pen- 
alty of death and confiscation of goods on 
all who should contravene the Papal order. 
Several arrests were made at Florence by 
the Inquisition, but, through the interces- 
sion of the Grand Duke, the persons who 
had been arrested were set at liberty. 

For many years Freemasonry held but a 
precarious existence in Italy, the persecu- 
tions of the church preventing any healthy 
growth. The Masons continued to meet, 
although generally in secret. The Masons 
of Rome struck a medal, in 1746, in honor 
of Martin Folkes ; and the author of Anti- 
Saint- Nicaise says that there was a Grand 
Lodge at Naples in 1756, which was in 
correspondence with the Lodges of Ger- 
many. Naples, indeed, seems to have been 
for a long time the only place where the 
Lodges Were in any kind of activity. In 
1776, Queen Caroline exerted her interest 
in behalf of the Order. Smith, writing in 
1783, [Use and Abuse, p. 211,) says, " At 
present most of the Italian nobles and dig- 
nified ecclesiastics are Freemasons, who 
hold their meetings generally in private 
houses, though they have established 
Lodges at Naples, Leghorn, Venice, Vero- 



na, Turin, Messina, in the island of Sicily, 
Genoa, and Modena." 

In 1805 a Supreme Council of the An- 
cient and Accepted Rite was established at 
Milan by Count de Grasse-Tilly, and Prince 
Eugene accepted the offices of Grand Com- 
mander of the Council and Grand Master 
of the Grand Orient. 

When, by the defeat of Napoleon in 
1814, the liberal policy of France was with- 
drawn from Italy, to be again substituted 
by the ignorance of the Bourbon dynasty 
and the bigotry of the Roman Church, 
Italian Masonry ceased any longer to have 
an existence, nor did it revive until 1860. 
But the centralization of Italy, and the 
political movements that led to it, restored 
Italy to freedom and intelligence, and Free- 
masonry has again found, even beneath the 
shadow of the Vatican, a congenial soil. 

A Lodge was established at Turin in 
1859, and a Grand Lodge in 1861. A Grand 
Orient was subsequently established by 
Garibaldi, who adopted the system of the 
Scottish Rite. A Supreme Council was also 
formed at Naples. Internal dissensions, 
however, unfortunately took place. The 
Grand Orient was removed from Turin to 
Florence, when many resignations took 
place, and a recusant body was formed. But 
peace at length prevails, and at a Constit- 
uent Assembly held at Rome on April 28/ 
1873, " the fundamental bases of Italian Ma- 
sonic Fraternity" were adopted; and "the 
Grand Lodge of Freemasons of Italy and 
its Masonic Colonies " is now in success- 
ful operation. There is also a Supreme 
Council of the Scottish Rite. 

Izabnd. A corruption of Zabud, 
which see. 



J. 



Jaeliin. |\D\ Hence called by Dud- 
ley and some other writers, who reject the 
points, ichin. It is the name of the right- 
hand pillar that stood at the porch of King 
Solomon's Temple. It is derived from two 
Hebrew words, TV, jah, "God," and |.\D» 
iachin, " will establish." It signifies, there- 
fore, "God will establish," and is often 
called "the pillar of establishment." 

Jactiinai. A Gallic corruption of 
Shekinah, to be found only in the French 
Cahiers of the high degrees. 

Jacobins. A political sect that sprang 
up in the beginning of the French Revolu- 
tion, and which gave origin to the Jacobin 
clubs, so well known as having been the 



places where the leaders of the Revolution 
concocted their plans for the abolition of 
the monarchy and the aristocracy. Lieber 
says that it is a most surprising phenome- 
non, that " so large a body of men could be 
found uniting rare energy with execrable 
vice, political madness, and outrageous cru- 
elty, committed always in the name of vir- 
tue." Barruel, in his Histoire de Jacobinisme, 
and Robison, in his Proofs of a Conspiracy, 
both endeavor to prove that there was a 
coalition of the revolutionary conspirators 
with the Illuminati and the Freemasons 
which formed the Jacobin clubs, those bod- 
ies being, as they contend, only Masonic 
Lodges in disguise. The falsity of these 



JACOB'S 



JACOB'S 



373 



charges will be evident to any one who 
reads the history of French Masonry dur- 
ing the Revolution, and more especially 
during that part of the period known as 
the " Reign of Terror," when the Jacobin 
clubs were in most vigor. The Grand 
Orient, in 1788, declared that a politico- 
Masonic work, entitled Les Jesuites chassts 
de la Magonnerie et leur Poignard brise par 
les Mdgons, was the production of a perverse 
mind, prepared as a poison for the destruc- 
tion of Masonry, and ordered it to be 
burned. During the Revolution, the Grand 
Orient suspended its labors, and the Lodges 
in France were dissolved ; and in 1793, the 
Duke of Orleans, the head of the Jacobins, 
who was also, unfortunately, Grand Master 
of the French Masons, resigned the latter 
position, assigning as a reason that he did 
not believe that there should be any mys- 
tery nor any secret society in a republic. 
It is evident that the Freemasons, as an 
Order, held themselves aloof from the po- 
litical contests of that period. 

Jacob's ^Ladder. The introduction 
of Jacob's ladder into the symbolism of 
Speculative Masonry is to be traced to the 
vision of Jacob, which is thus substantially 
recorded in the twenty-eighth chapter of 
the Book of Genesis : When Jacob, by the 
command of his father Isaac, was jour- 
neying towards Padan-aram, while sleeping 
one night with the bare earth for his couch 
and a stone for his pillow, he beheld the 
vision of a ladder, whose foot rested on the 
earth and whose top reached to heaven. 
Angels were continually ascending and de- 
scending upon it, and promised him the 
blessing of a numerous and happy posterity. 
When Jacob awoke, he was filled with pious 
gratitude, and consecrated the spot as the 
house of God. 

This ladder, so remarkable in the history 
of the Jewish people, finds its analogue in 
all the ancient initiations. Whether this 
is to be attributed simply to a coincidence — 
a theory which but few scholars would be 
willing to accept — or to the fact that these 
analogues were all derived from a common 
fountain of symbolism, or whether, as sug- 
gested by Oliver, the origin of the symbol 
was lost among the practices of the Pagan 
rites, while the symbol itself was retained, 
it is, perhaps, impossible authoritatively to 
determine. It is, however, certain that the 
ladder as a symbol of moral and intellec- 
tual progress existed almost universally in 
antiquity, presenting itself either as a suc- 
cession of steps, of gates, of degrees, or in 
some other modified form. The number of 
the steps varied; although the favorite one 
appears to have been seven, in reference, 
apparently, to the mystical character almost 
everywhere given to that number. 



Thus, in the Persian mysteries of Mi- 
thras, there was a ladder of seven rounds, 
the passage through them being symbolical 
of the soul's approach to perfection. These 
rounds were called gates, and, in allusion 
to them, the candidate was made to pass 
through seven dark and winding caverns, 
which process was called the ascent of the 
ladder of perfection. Each of these cav- 
erns was the representative of a world, or 
state of existence through which the soul 
was supposed to pass in its progress from 
the first world to the last, or the world of 
truth. Each round of the ladder was said 
to be of metal of increasing purity, and 
was dignified also with the name of its pro- 
tecting planet. Some idea of the con- 
struction of this symbolic ladder may be 
obtained from the following table : 

7 Gold, Sun, Truth. [Blessed. 

6 Silver, Moon, Mansion of the 

5 Iron, Mars, World of Births. 

4 Tin, Jupiter, Middle World. 

3 Copper, Venus, Heaven. [ence. 

2 Quicksilver, Mercury, World of Pre-exist- 

1 Lead, Saturn, First World. 

In the mysteries of Brahma we find the 
same reference to the ladder of seven steps. 
The names of these were not different, and 
there was the same allusion to the symbol 
of the universe. The seven steps were em- 
blematical of the seven worlds which con- 
stituted the Indian universe. The lowest 
was the Earth; the second, the World 
of Pre-existence ; the third, Heaven; the 
fourth, the Middle World, or interme- 
diate region between the lower and upper 
worlds ; the fifth, the World of Births, in 
which souls are again born ; the sixth, the 
Mansion of the Blessed ; and the seventh, 
or topmost round, the Sphere of Truth, and 
the abode of Brahma. Dr. Oliver thinks 
that in the Scandinavian mysteries the tree 
Yggrasil was the representative of the mys- 
tical ladder. But although the ascent of 
the tree, like the ascent of the ladder, was 
a change from a lower to a higher sphere — 
from time to eternity, and from death to 
life — yet the unimaginative genius of the 
North seems to have shorn the symbolism 
of many of its more salient features. 

Among the Kabbalists, the ladder was 
represented by the ten Sephiroths, which, 
commencing from the bottom, were the 
Kingdom, Foundation, Splendor, Firmness, 
Beauty, Justice, Mercy, Intelligence, Wis- 
dom, and the Crown, by which we arrive 
at the En Soph, or the Infinite. 

In the higher Masonry we find the ladder 
of Kadosh, which consists of seven steps, 
thus commencing from the bottom : Justice, 
Equity, Kindness, Good Faith, Labor, 
Patience, and Intelligence. The arrange- 



374 



JACOB'S 



JACOB'S 



ment of these steps, for which we are in- 
debted to modern ritualism, does not seem 
to be perfect ; but yet the idea of intellec- 
tual progress to perfection is carried out by- 
making the topmost round represent Wis- 
dom or Understanding. 

The Masonic ladder which is presented 
in the symbolism of the first degree ought 
really to consist of seven steps, which thus 
ascend: Temperance, Fortitude, Prudence, 
Justice, Faith, Hope, and Charity ; but the 
earliest examples of it present it only with 
three, referring to the three theological 
virtues, whence it is called the theological 
ladder. It seems, therefore, to have been 
settled by general usage that the Masonic 
ladder has but three steps. 

As a symbol of progress, Jacob's ladder 
was early recognized. Picus of Mirandola, 
who wrote in the sixteenth century, in his 
oration, "De Hominis Dignitate," says that 
Jacob's ladder is a symbol of the progressive 
scale of intellectual communication betwixt 
earth and heaven; and upon the ladder, as 
it were, step by step, man is permitted with 
the angels to ascend and descend until the 
mind finds blissful and complete repose in 
the bosom of divinity. The highest step 
he defines to be theology, or the study and 
contemplation of the Deity in his own ab- 
stract and exalted nature. 

Other interpretations have, however, been 
given to it. The Jewish writers differ very 
much in their expositions of it. Thus, a 
writer of one of the Midrashes or Com- 
mentaries, finding that the Hebrew words 
for Ladder and Sinai have each the same 
numerical value of letters, expounds the 
ladder as typifying the giving of the law 
on that mount. Aben Ezra thought that 
it was a symbol of the human mind, and 
that the angels represented the sublime 
meditations of man. Maimonides supposed 
the ladder to symbolize nature in its oper- 
ations ; and, citing the authority of a Mi- 
drash which gives to it four steps, says that 
they represent the four elements ; the two 
heavier, earth and water, descending by 
their specific gravity, and the two lighter, 
fire and air, ascending from the same cause. 
Abarbanel, assuming the Talmudic theory 
that Luz, where Jacob slept, was Mount 
Moriah, supposes that the ladder, resting on 
the spot which afterwards became the holy 
of holies, was a prophetic symbol of the 
building of the Temple. And, lastly, Ra- 
phael interprets the ladder, and the ascent 
and the descent of the angels, as the prayers 
of man and the answering inspiration of 
God. Fludd, the hermetic philosopher, in 
his Philosophia Mosaica, (1638,) calls the 
ladder the symbol of the triple world, moral, 
physical, and intellectual ; and Nicolai says 
that the ladder with three steps was, among 



the Rosicrucian Freemasons in the seven- 
teenth century, a symbol of the knowledge 
of nature. Finally, Krause says in his 
drei altestenten Kwisturkunden, (ii. 481,) 
that a Brother Keher of Edinburgh, whom 
he describes as a skilful and truthful Ma- 
son, had in 1802 assured the members of a 
Lodge at Altenberg that originally only one 
Scottish degree existed, whose object was 
the restoration of James II. to the throne 
of England, and that of that restoration 
Jacob's ladder had been adopted by them 
as a symbol. Of this fact he further said 
that an authentic narrative was contained 
in the archives of the Grand Lodge of Scot- 
land. Notwithstanding Lawrie's silence 
on the subject, Krause is inclined to believe 
the story, nor is it in all its parts alto- 
gether without probability. It is more than 
likely that the Chevalier Ramsay, who 
was a warm adherent of the Stuarts, trans- 
ferred the symbol of the mystical ladder 
from the Mithraic mysteries, with which he 
was very familiar, into his Scottish degrees, 
and that thus it became a part of the sym- 
bolism of the Kadosh system. In some of 
the political Lodges instituted under the 
influence of the Stuarts to assist in the res- 
toration of their house, the philosophical 
interpretation of the symbol may have been 
perverted to a political meaning, and to 
these Lodges it is to be supposed that Ke- 
her alluded ; but that the Grand Lodge of 
Scotland had made any official recognition 
of the fact is not to be believed. Lawrie's 
silence seems to be conclusive. 

In the Ancient Craft degrees of the York 
Rite, Jacob's ladder was not an original 
symbol. It is said to have been introduced 
by Dunckerley when he reformed the lec- 
tures. This is confirmed by the fact that 
it is not mentioned in any of the early rit- 
uals of the last century, nor even by 
Hutchinson, who had an excellent oppor- 
tunity of doing so in his lecture on the 
Nature of the Lodge, where he speaks of 
the covering of the Lodge, but says nothing 
of the means of reaching it, which he would 
have done, had he been acquainted with 
the ladder as a symbol. Its first appear- 
ance is in a Tracing Board, on which the 
date of 1776 is inscribed, which very well 
agrees with the date of Dunckerley's im- 
provements. In this Tracing Board, the 
ladder has but three rounds ; a change from 
the old seven-stepped ladder of the mys- 
teries; which, however, Preston corrected 
when he described it as having many 
rounds, but three principal ones. Dunc- 
kerley, I think, was indebted for this sym- 
bol to Ramsay, from whom he liberally 
borrowed on several other occasions, taking 
from him his Royal Arch, and learning from 
him to eliminate the Master's Word from the 



JACQUES 



JAMBLICHUS 



375 



third degree, where it had been placed by 
his predecessors. 

As to the modern Masonic symbolism of 
the ladder, it is, as I have already said, a 
symbol of progress, such as it is in all the 
old initiations. Its three principal rounds, 
representing Faith, Hope, and Charity, 
present us with the means of advancing 
from earth to heaven, from death to life — 
from the mortal to immortality. Hence 
its foot is placed on the ground-floor of the 
Lodge, which is typical of the world, and 
its top rests on the covering of the Lodge, 
which is symbolic of heaven. 

In the Prestonian lecture, which was 
elaborated out of Dunckerley's system, the 
ladder is said to rest on the Holy Bible, 
and to reach to the heavens. This sym- 
bolism is thus explained. 

" By the doctrines contained in the Holy 
Bible we are taught to believe in the divine 
dispensation of Providence, which belief 
strengthens our Faith, and enables us to as- 
cend the first step. 

" That Faith naturally creates in us a 
Hope of becoming partakers of some of the 
blessed promises therein recorded, which 
Hope enables us to ascend the second step. 

"But the third and last being Charity 
comprehends the whole, and he who is 
possessed of this virtue in its ample sense, 
is said to have arrived to the summit of his 
profession, or, more metaphorically, into an 
ethereal mansion veiled from the mortal 
eye by the starry firmament." 

In the modern lectures, the language is 
materially changed, but the idea and the 
symbolism are retained unaltered. 

The delineation of the ladder with three 
steps only on the Tracing Board of 1776, 
which is a small one, may be attributed to 
notions of convenience. But the fact that 
Dunckerley derived his symbol from Ram- 
say ; that Ramsay's ladder had seven steps, 
being the same as the Kadosh symbol ; that 
in all the old initiations the number seven 
was preserved ; and lastly, that Preston de- 
scribes it as having "many rounds or 
staves, which point out as many moral vir- 
tues, but three principal ones, namely, 
Faith, Hope, and Charity," irresistibly lead 
us to the conclusion that the Masonic lad- 
der should properly have seven steps, which 
represent the four cardinal and the three 
theological virtues. 

Jacques de Molay. See Molay. 

Jab. In Hebrew, pp. Maimonides 
calls it the " two-lettered name," and de- 
rives it from the Tetragrammaton, of which 
he says it is an abbreviation. Others have 
denied this, and assert that Jah is a name 
independent of Jehovah, but expressing 
the same idea of the Divine Essence. It 
is uniformlv translated in the author- 



I ized version of the Bible by the word 
i Lord, being thus considered as synony- 
| mous with Jehovah, except in Psalm lxviii. 
\ 4, where the original word is preserved : 
J "Extol him that rideth upon the heavens 
by his name JAH," upon which the Tar- 
gum comment is : " Extol him who sitteth 
on the throne of glory in the ninth heaven ; 
YAH is his name." It seems, also, to have 
been well known to the Gentile nations as 
the triliteral name of God; for, although 
biliteral among the Hebrews, it assumed 
among the Greeks the triliteral form, as 
IA£2. Macrobius, in his Saturnalia, says 
that this was the sacred name of the Su- 
preme Deity ; and the Clarian Oracle being 
asked which of the gods was Jao, replied, 
"The initiated are bound to conceal the 
mysterious secrets. Learn thou that IA& 
is the Great God Supreme who ruleth over 
all." See Jehovah. 

Jainblichus. It is strange that the 
old Masons, when inventing their legend, 
which gave so prominent a place to Pythag- 
oras as " an ancient friend and brother," 
should have entirely forgotten his biogra- 
pher, Jamblichus, whose claims to their es- 
teem and veneration are much greater than 
those of the Samian sage. Jamblichus was 
a Xeoplatonic philosopher, who was born 
at Chalcis, in Calo, Syria, and flourished 
in the fourth century. He was a pupil of 
Porphyry, and was deeply versed in the 
philosophic systems of Plato and Pythag- 
oras, and, like the latter, had studied the 
mystical theology of the Egyptians and 
Chaldeans, whose divine origin and truth 
he attempts to vindicate. He maintained 
that man, through theurgic rites and cere- 
monies, might commune with the Deity; 
and hence he attached great importance to 
initiation as the means of inculcating truth. 
He carried his superstitious veneration for 
numbers and numerical formula to a far 
j greater extent than did the school of Py- 
| thagoras ; so that all the principles of his 
| philosophy can be represented by numbers. 
Thus, he taught that one, or the mcnad, 
was the principle of all unity as well as di- 
versity ; the duad, or two, was the intellect; 
three, the soul ; four, the principle of uni- 
versal harmony ; eight, the source of mo- 
tion ; nine, perfection ; and ten, the result 
of all the emanations of the to en. It will 
thus be seen that Jamblichus, while adopt- 
ing the general theory of numbers that 
distinguished the Pythagorean school, dif- 
| fered very materially in his explanations. 
He wrote many philosophical works on the 
basis of these principles, and was the au- 
thor of a Life of Pythagoras, and a Treatise 
of the Mysteries. Of all the ancient phil- 
osophers, his system assimilates him most 
— if not in its details, at least in its spirit 



376 



JANITOR 



JEHOVAH 



— to the mystical and symbolic character 
of the Masonic philosophy. 

Janitor. A door-keeper. The word 
Sentinel, which in a Eoyal Arch Chapter is 
the proper equivalent of the Tiler in a 
Lodge, is in some jurisdictions replaced by 
the word Janitor. There is no good author- 
ity for the usage. 

Japan. Freemasonry was introduced in 
Japan by the establishment at Yokohama, 
in 1868, of a Lodge by the Grand Lodge of 
England. A Masonic hall was built at 
Yokohama, in 1869. 

Japhet. Heb., n£*« T ne eldest son 
of Noah. It is said that the first ark — the 
ark of safety, the archetype of the taberna- 
cle — was constructed by Shem, Ham, and 
Japhet under the superintendence of Noah. 
Hence these are significant words in the 
Eoyal Arch degree. 

Jasper. Heb., l£DC* A precious 
stone of a dullish green color, which was 
the last of the twelve inserted in the high 
priest's breastplate, according to the au- 
thorized version; but the Vulgate trans- 
lation more correctly makes it the third 
stone of the second row. It represented 
the tribe of Zebulun. 

Jehusite. See Oman. 

Jedadiah. A special name given to 
King Solomon at his birth. It signifies 
"beloved of God." 

Jehoshaphat. East of Jerusalem, be- 
tween Mount Zion and the Mount of Olives, 
lies the Valley of Jehoshaph at. In the most 
recent rituals this word has lost its signifi- 
cance, but in the older ones it played an 
important part. There was in reality no 
such valley in ancient Judea, nor is there 
any mention of it in Scripture, except once 
by the prophet Joel. The name is alto- 
gether modern. ' But, as the Hebrew means 
the judgment of God, and as the prophecy 
of Joel declared that God would there judge 
the heathen for their deeds against the 
Israelites, it came at last to be believed by 
the Jews, which belief is shared by the 
Mohammedans, that the Valley of Jehosha- 
phat is to be the place of the last judgment. 
Hence it was invested with a peculiar de- 
gree of sanctity as a holy place. The idea 
was borrowed by the Masons of the last 
century, who considered it as the symbol 
of holy ground. Thus, in the earliest rit- 
uals we find this language : 

" Where does the Lodge stand ? 

" Upon holy ground, or the highest hill 
or lowest vale, or in the Valley of Jehosha- 
phat, or any other secret place." 

This reference to the Valley of Jehosha- 
phat as the symbol of the ground-floor of 
the Lodge was in this country retained 
until a very recent period ; and the expres- 
sion which alludes to it in the ritual of the 



second degree has only within a few years 
past been abandoned. Hutchinson referred 
to this symbolism, when he said that the 
Spiritual Lodge was placed in the Valley 
of Jehoshaphat to imply that the principles 
of Masonry are derived from the knowl- 
edge of God, and are established in the 
judgments of the Lord. 

Jehovah. Jehovah is, of all the sig- 
nificant words of Masonry, by far the most 
important. Reghellini very properly calls 
it " the basis of our dogma and of our mys- 
teries." In Hebrew it consists of four fet- 
ters, niiT, and hence is called the Tetra- 
grammaton, or four-lettered name ; and be- 
cause it was forbidden to a Jew, as it is to 
a Mason, to pronounce it, it is also called 
the Ineffable or Unpronounceable name. 
For its history we must refer to the sixth 
chapter of Exodus, (verses 2, 3.) When 
Moses returned discouraged from his first 
visit to Pharaoh, and complained to the 
Lord that the only result of his mission 
had been to incense the Egyptian king, and 
to excite him to the exaction of greater 
burdens from the oppressed Israelites, God 
encouraged the patriarch by the promise 
of the great wonders which he would per- 
form in behalf of his people, and confirmed 
the promise by imparting to him that sub- 
lime name by which he had not hitherto 
been known : "And God," says the sacred 
writer, "spake unto Moses, and said unto 
him, I am Jehovah : and I appeared unto 
Abraham, unto Isaac, and unto Jacob as 
El Shaddai, but by my name Jehovah 
was I not known unto them." 

This Ineffable name is derived from the 
substantive verb ("PH? hayah, to be; and 
combining, as it does, in its formation the 
present, past, and future significations of 
the verb, it is considered as designating 
God in his immutable and eternal exist- 
ence. This idea is carried by the Eabbins 
to such an extent, that Menasseh Ben 
Israel says that its four letters may be so ar- 
ranged by permutations as to form twelve 
words, every one of which is a modification 
of the verb to be, and hence it is called the 
nomen substantial vet essential, the name of 
his substance or existence. 

The first thing that attracts our atten- 
tion in the investigation of this name is 
the ancient regulation, still existing, by 
which it was made unlawful to pronounce 
it. This, perhaps, originally arose from a 
wish to conceal it from the surrounding 
heathen nations, so that they might not 
desecrate it by applying it to their idols. 
Whatever may have been the reason, the 
rule was imperative among the Jews. The 
Talmud, in one of its treatises, the " San- 
hedrim," which treats of the question, Who 
of the Israelites shall have future life and 



JEHOVAH 



JEHOVAH 



377 



who shall not? says: "Even he who thinks 
the name of God with its true letters for- 
feits his future life." Abraham Ben David 
Halevi, when discussing the names of God, 
says: "But the name HIPP we are not 
allowed to pronounce. In its original mean- 
ing it is conferred upon no other being, and 
therefore we abstain from giving any ex- 
planation of it." We learn from Jerome, 
Origen, and Eusebius that in their time 
the Jews wrote the name in their copies of 
the Bible in Samaritan instead of Hebrew 
letters, in order to veil it from the inspec- 
tion of the profane. Capellus says that the 
rule that the holy name was not to be pro- 
nounced was derived fiom a tradition, 
based on a passage in Leviticus, (xxiv. 
16,) which says that he who blasphemeth 
the name of Jehovah shall be put to death ; 
and he translates this passage, " whosoever 
shall pronounce the name Jehovah shall 
suffer death," because the word nokeb, here 
translated "to blaspheme," means also "to 
pronounce distinctly, to call by name." 
Another reason for the rule is to be found 
in a rabbinical misinterpretation of a pas- 
sage in Exodus. 

In the third chapter of that book, when 
Moses asks of God what is his name, he re- 
plies "I Am that I Am; and he said, 
Thus shalt thou say unto the children of 
Israel, I AM hath sent me unto you," and 
he adds, " this is my name forever." Now, 
the Hebrew word I AM is rPnK> Ehyeh. 
But as Mendelsohn has correctly observed, 
there is no essential difference between 
n^HNj i n the sixth chapter and Hlrl* m the 
third, the former being the first person sin- 
gular, and the latter the third, person of the 
same verb, (the future used in the present 
sense of the verb to be;) and hence what 
was said of the name Ehyeh was applied 
by the Rabbins to the name Jehovah. But 
of Ehyeh God had said, "this is my name 
forever." Now the word forever is repre- 
sented in the original by nbyb, Polam; 
but the Rabbins, says Capellus, by the 
change of a single letter, made rolam, for- 
ever, read as if it had been written Valam, 
which means "to be concealed," and hence 
the passage was translated " this is my 
name to be concealed," instead of " this is 
my name forever." And thus Josephus, in 
writing upon this subject, uses the follow- 
ing expressions: "Whereupon God de- 
clared to Moses his holy name, which had 
never been discovered to men before ; con- 
cerning which it is not lawful for me to say 
any more." In obedience to this law, when- 
ever the word Jehovah occurs to a Jew in 
reading, he abstains from pronouncing it, 
and substitutes in its place the word *31N> 
Adonai. Thus, instead of saying "holi- 
ness to Jehovah," as it is in the original, 
2X 



he would say " holiness to Adonai." And 
this same reverential reticence has been 
preserved by our translators in the author- 
ized version, who, wherever Jehovah oc- 
curs, have, with a few exceptions, trans- 
lated it by the word " Lord," the very pas- 
sage just quoted, being rendered " holiness 
to the Lord." 

Maimonides tells us that the knowledge 
of this word was confined to the hachamin 
or wise men, who communicated its true 
pronunciation and the mysteries connected 
with it only on the Sabbath day, to such 
of their disciples as were found worthy ; 
but how it was to be sounded, or with what 
vocal sounds its four letters were to be 
uttered, was utterly unknown to the people. 
Once a year, namely, on the day of atone- 
ment, the holy name was pronounced with 
the sound of its letters and with the utmost 
veneration by the high priest in the Sanc- 
tuary. The last priest who pronounced it, 
says Rabbi Bechai, was Simeon the Just, 
and his successors used in blessing only the 
twelve- lettered name. After the destruc- 
tion of the city and Temple by Vespasian, 
the pronunciation of it ceased, for it was 
not lawful to pronounce it anywhere except 
in the Temple at Jerusalem, and thus the 
true and genuine pronunciation of the 
name was entirely lost to the Jewish people. 
Nor is it now known how it was originally 
pronounced. The Greeks called it Jao ; 
the Romans, Jo VA ; the Samaritans always 
pronounced it Jahve. 

The task is difficult to make one unac- 
quainted with the peculiarities of the He- 
brew language comprehend how the pro- 
nunciation of a word whose letters are pre- 
served can be wholly lost. It may, how- 
ever, be attempted. The Hebrew alphabet 
consists entirely of consonants. The vowel 
sounds were originally supplied by the 
reader while reading, he being previously 
made acquainted with the correct pronun- 
ciation of each word ; and if he did not 
posless this knowledge, the letters before 
him could not supply it, and he was, of 
course, unable to pronounce the word. 
Every Hebrew, however, knew from prac- 
tice the vocal sounds with which the con- 
sonants were pronounced in the different 
words, in the same manner as every Eng- 
lish reader knows the different sounds of 
a in hat , hate, far, was, and that knt is pro- 
nounced knight. The words " God save the 
republic," written in the Hebrew method, 
would appear thus : " Gd sv th rpblc." 
Now, this incommunicable name of God 
consists of four letters, Yod, He, Vau, 
and He, equivalent in English to the com- 
bination JHVH. It is evident that these 
four letters cannot, in our language, be 
pronounced, unless at least two vowels be 



378 



JEHOVAH 



JEHOVAH 



supplied. Neither can they in Hebrew. 
In other words, the vowels were known to 
the Jew, because he heard the words con- 
tinually pronounced, just as we know that 
Mr. stands for Mister, because we contin- 
ually hear this combination so pronounced. 
But the name of God, of which these four 
letters are symbols, was never pronounced, 
but another word, Adonai, substituted for 
it; and hence, as the letters themselves 
have no vocal power, the Jew, not knowing 
the implied vowels, was unable to supply 
them, and thus the pronunciation of the 
word was in time entirely lost. 

Hence some of the most learned of the 
Jewish writers even doubt whether Jehovah 
is the true pronunciation, and say that the 
recovery of the name is one of the mys- 
teries that will be revealed only at the 
coming of the Messiah. They attribute 
the loss to the fact that the Masoretic or 
vowel points belonging to another word were 
applied to the sacred name, whereby in time 
a confusion occurred in its vocalization. 

In the ineffable degrees of the Scottish 
Rite, there is a tradition that the pronun- 
ciation varied among the patriarchs in 
different ages. Methuselah, Lamech, and 
Noah pronounced it Juha; Shem, Arphaxad, 
Selah, Heber, and Peleg pronounced it 
Jeva; Eeu, Serug, Nahor, Terah, Abraham, 
Isaac, and Judah, called it Jova; by Hez- 
rom and Ram it was pronounced Jevo; by 
Aminadab and Nasshon, Jevah; by Salmon, 
Boaz, and Obed, Johe; by Jesse and David, 
Jehovah. And they imply that none of 
these was the right pronunciation, which 
was only in the possession of Enoch, Jacob, 
and Moses, whose names are, therefore, not 
mentioned in this list. In all these words 
it must be noticed that the J is to be pro- 
nounced as Y, the a as in father, and the 
e as a in fate. Thus, Je-ho-vah would be 
pronounced Yay-ho-vah. 

The Jews believed that this holy name, 
which they held in the highest veneration, 
was possessed of unbounded powers. * He 
who pronounces it," said they, " shakes 
heaven and earth, and inspires the very 
angels with astonishment and terror. There 
is a sovereign authority in this name: it 
governs the world by its power. The other 
names and surnames of the Deity are 
ranged about it like officers and soldiers 
about their sovereigns and generals : from 
this king-name they receive their orders, 
and obey." 

It was called the Shem hamphorash, the 
explanatory or declaratory name, because it 
alone, of all the divine names, distinctly 
explains or declares what is the true essence 
of the Deity. 

Among the Essenes, this sacred name, 
which was never uttered aloud, but always 
in a whisper, was one of the mysteries of 



their initiation, which candidates were 
bound by a solemn oath never to divulge. 

It is reported to have been, under a modi- 
fied form, a password in the Egyptian mys- 
teries, and none, says Schiller, dare enter 
the temple of Serapis who did not bear on 
his breast or forehead the name Jao or Je- 
ha-ho ; a name almost equivalent in sound 
to that of Jehovah, and probably of iden- 
tical import ; and no name was uttered in 
Egypt with more reverence. 

The Rabbins asserted that it was engraved 
on the rod of Moses, and enabled him to 
perform all his miracles. Indeed, the Tal- 
mud says that it was by the utterance of 
this awful name, and not by a club, that he 
slew the Egyptian ; although it fails to tell 
us how he got at that time his knowledge 
of it. 

That scurrilous book of the Jews of the 
Middle Ages, called the Toldoth Jeshu, at- 
tributes all the wonderful works of Jesus 
Christ to the potency of this incommunica- 
ble name, which he is said to have abstract- 
ed from the Temple, and worn about him. 
But it would be tedious and unprofitable to 
relate all the superstitious myths that have 
been invented about this name. 

And now as to the grammatical signifi- 
cation of this important word. Gesenius 
( Thesaur., ii. 577,) thinks — and many mod- 
ern scholars agree with him — that the 
word is the future form of the Hiphil con- 
jugation of the verb to be, pronounced Ya- 
vah, and therefore that it denotes "He who 
made to exist, called into existence," that 
is, the Creator. The more generally ac- 
cepted definition of the name is, that it ex- 
presses the eternal and unchangeable exist- 
ence of God in respect to the past, the pre- 
sent, and the future. The word Hi IT i s 
derived from the substantive verb n*j"|, 
hayah, to be, and in its four letters combines 
those of the past, present, and future of the 
verb. The letter * in the beginning, says 
Buxtorf, (de Nomine, v,) is a characteristic 
of the future ; the *) in the middle, of the 
participle or present time; and the |f at 
the end, of the past. Thus, out of jllif* we 
get j"V(N h e was; HliT he is; and J"Vn*> 
he will be. Hence, among other titles it re- 
ceived that oinomen essentia}, because it shows 
the essential nature of God's eternal exist- 
ence. The other names of God define his 
power, wisdom, goodness, and other quali- 
ties ; but this alone defines his existence. 

It has been a controverted point whether 
this name was made known for the first 
time to Moses, or whether the patriarchs had 
been previously acquainted with it. The 
generally recognized opinion now is, and 
the records of Genesis and Exodus sustain 
it, that the name was known to the patri- 
archs, but not in its essential meaning, into 
which Moses was the first to be initiated. 



JEHOVAH 



JEHOVAH 



379 



In the language of Aben Ezra, " Certainly 
the name was already known to the patri- 
archs, but only as an uncomprehended and 
unmeaning noun, not as a descriptive, ap- 
pellative one, indicative of the attributes 
and qualities of the Deity." " It is mani- 
fest," says Kallisch, {Coram, on Ex.,) "that 
Moses, in being initiated into the holy and 
comprehensive name of the Deity, obtains 
a superiority over the patriarchs, who, al- 
though perhaps from the beginning more 
believing than the long- wavering Moses, 
lived more in the sphere of innocent, child- 
like obedience than of manly, spiritual en- 
lightenment." This, too, is the Masonic 
doctrine. In Freemasonry the Holy Name 
is the representative of the Word, which is 
itself the symbol of the nature of God. To 
know the Word is to know the true nature 
and essence of the Grand Architect. 

When the pronunciation of the name 
was first interdicted to the people is not 
certainly known. Leusden says it was a 
rabbinical prohibition, and was probably 
made at the second Temple. The state- 
ment of the Eabbi Bechai, already cited, 
tljat the word was pronounced for the last 
time by Simeon, before the spoliation by 
the Eoman emperor Vespasian, would 
seem to indicate that it was known at the 
second Temple, although its utterance was 
forbidden, which would coincide with the 
Masonic tradition that it was discovered 
while the foundations of the second Tem- 
ple were being laid. But the general opin- 
ion is, that the prohibition commenced in 
the time of Moses, the rabbinical writers 
tracing it to the law of Leviticus, already 
cited. This, too, is the theory of Masonry, 
which also preserves a tradition that the 
prohibition would have been removed at 
the first Temple, had not a well-known oc- 
currence prevented it. But this is not to 
be viewed as an historic statement, but only 
as a medium of creating a symbol. 

The Jews had four symbols by which 
they expressed this Ineffable name of God : 
the first and most common was two Yods, 
with a Sheva and the point Kametz under- 
neath, thus, » x »; the second was three 

points in a radiated form like a diadem, 
thus, \j/, to represent, in all probability, the 
sovereignty of God ; the third was a Yod 
within an equilateral triangle, which the 
Kabbalists explained as a ray of light, 
whose lustre was too transcendent to be 
contemplated by human eyes; and the 
fourth was the letter ty, which is the ini- 
tial letter of Shadai, " the Almighty," and 
was the symbol usually placed upon their 
phylacteries. Buxtorf mentions a fifth 
method, which was by three Yods, with a 
Kametz underneath * * \ inclosed in a circle. 



In Freemasonry, the equilateral triangle, 
called the delta, with or without a Yod in 
the centre, the Yod alone, and the letter G, 
are recognized as symbols of the sacred and 
Ineffable name. 

The history of the introduction of this 
word into the ritualism of Freemasonry 
would be highly interesting, were it not so 
obscure. Being in almost all respects an 
esoteric symbol, nearly all that we know 
of its Masonic relations is derived from 
tradition ; and as to written records on the 
subject, we are compelled, in general, to 
depend on mere intimations or allusions, 
which are not always distinct in their mean- 
ing. In Masonry, as in the Hebrew mys- 
teries, it was under the different appellations 
of the Word, the True Word, or the Lost 
Word, the symbol of the knowledge of Di- 
vine Truth, or the true nature of God. 

That this name, in its mystical use, was 
not unknown to the Mediaeval Freemasons 
there can be no doubt. Many of their ar- 
chitectural emblems show that they pos- 
sessed this knowledge. Nor can there be 
any more doubt that through them it 
came to their successors, the Freemasons 
of the beginning of the eighteenth cen- 
tury. No one can read Dr. Anderson's 
Defence of Masonry, written in 1730, with- 
out being convinced that this prominent 
actor in the revival was well acquainted 
with this name; although he is, of course, 
careful to make no very distinct reference 
to it, except in one instance. " The occa- 
sion," he says, "of the brethren searching 
so diligently for their Master was, it seems, 
to receive from him the secret Word of Ma- 
sonry, which should be delivered down to 
their posterity in after ages." 

It is now conceded, from indisputable 
evidence, that the holy name was, in the 
earlier years, and, indeed, up to the middle 
of the last century, attached to the third 
degree, and then called the Master's Word. 
I have now lying before me two tracing- 
boards of that degree, one an Irish one of 
the date of 1769, the other a continental 
one of 1778 ; but both, apparently, copies 
of some earlier one. Among the emblems 
displayed is a coffin, on which is inscribed, 
in capital letters, the word JEHOVAH. 
Hutchinson, who wrote in 1774, makes no 
reference whatever to the Eoyal Arch, al- 
though that system had, by that time, been 
partially established in England ; but in his 
lectures to Master Masons and on the third 
degree refers to " the mystic word, the Tet- 
ragrammaton." Oliver tells us distinctly 
that it was the Master's Word until Dunck- 
erley took it out of the degree and trans- 
ferred it to the Royal Arch. That it was 
so on the Continent, we have the unmis- 
takable testimony of Guillemain de St. 



380 



JEHOVAH 



JEHOVAH 



Victor, who says, in his Adonhiramite Ma- 
sonry, that Solomon placed a medal on the 
tomb of Hiram, " on which was engraved 
Jehova, the old Master's Word, and which 
signifies the Supreme Being." 

So far, then, these facts appear to be es- 
tablished: that this Ineffable name was 
known to the Operative Freemasons of the 
Middle Ages; that it was derived from 
them by the Speculative Masons, who, in 
1717, revived the Order in England; that 
they knew it as Master Masons ; and that 
it continued to be the Master's Word until 
late in that century, when it was removed 
by Dunckerley into the Royal Arch. 

Although there is, perhaps, no point in 
the esoteric system of Masonry more clearly 
established than that the Tetragrammaton 
is the true omnific word, yet innovations 
have been admitted, by which, in some 
jurisdictions in this country, that word has 
been changed into three others, which sim- 
ply signify Divine names in other lan- 
guages, but have none of the sublime sym- 
bolism that belongs to the true name of 
God. It is true that the General Grand 
Chapter of the United States adopted a 
regulation disapproving of the innovation 
of these explanatory words, and restoring 
the Tetragrammaton ; but this declaration 
of what might almost be considered a tru- 
ism in Masonry has been met with open 
opposition or reluctant obedience in some 
places. 

The Grand Chapter of England has fallen 
into the same error, and abandoned the 
teachings of Dunckerley, the founder of 
the Eoyal Arch in that country, as some 
of the Grand Chapters in America did those 
of Webb, who was the founder of the sys- 
tem here. It is well, therefore, to inquire 
what was the omnific word when the Royal 
Arch system was first invented. 

We have the authority of Oliver, who 
had the best opportunity of any man in 
England of knowing the facts, for saying 
that Dunckerley established the Royal 
Arch for the modern Grand Lodge; that 
he wisely borrowed many things from Ram- 
say and Dermott; and that he boldly trans- 
planted the word Jehovah from the Master's 
degree and placed it in his new system. 

Now, what was " The Word " of the 
Royal Arch, as understood by Dunckerley? 
We have no difficulty here, for he himself 
answers the question. To the first edition 
of the Laws and Regulations of the Royal 
Arch, published in 1782, there is prefixed 
an essay on Freemasonry, which is attrib- 
uted to Dunckerley. In this he makes the 
following remarks : 

" It must be observed that the expression 
The Word is not to be understood as a 
watchword only, after the manner of those 



annexed to the several degrees of the Craft ; 
but also theologically, as a term, thereby to 
convey to the mind some idea of that Grand 
Being who is the sole author of our exist- 
ence ; and to carry along with it the most 
solemn veneration for his sacred Name and 
Word, as well as the most clear and perfect 
elucidation of his power and attributes 
that the human mind is capable of receiv- 
ing. And this is the light in which the 
Name and Word hath always been con- 
sidered, from the remotest ages, amongst us 
Christians and the Jews." 

And then, after giving the well-known 
history from Josephus of the word, which, 
to remove all doubt of what it is, he says 
is the " Shem Hamphorash, or the Unutter- 
able Name," he adds : "Philo, the learned 
Jew, tells us not only that the word was lost, 
but also the time when, and the reason why. 
But, to make an end of these unprofitable 
disputes among the learned, be it remem- 
bered that they all concur with the Royal 
Arch Masons in others much more essen- 
tial : first, that the Name or Word is ex- 
pressive of Self-Existence and Eter- 
nity ; and, secondly, that it can be appli- 
cable only to that Great Being who was 
and is and will be." 

Notwithstanding this explicit and un- 
mistakable declaration of the founder of 
the English Royal Arch, that the Tetra- 
grammaton is the omnific word, the pres- 
ent system in England has rejected it, and 
substituted in its place three other words, 
the second of which is wholy unmeaning." 

In the American system, as revised by 
Thomas Smith Webb, there can be no 
doubt that the Tetragrammaton was recog- 
nized as the omnific word. In the Free- 
mason's Monitor, prepared by him for mon- 
itorial instruction, he has inserted, among 
the passages of Scripture to be read during 
an exaltation, the following from Exodus, 
which is the last in order, and which any 
one at all acquainted with the ritual will 
at once see is appropriated to the time of 
the euresis or discovery of the Word. 

"And God spake unto Moses, and said 
unto him, I am the Lord, and I appeared 
unto Abraham, and unto Isaac, and unto 
Jacob by the name of God Amighty, but 
by my name JEHOVAH was I not known 
to them." 

From this it will be evident that Webb 
recognized the word Jehovah, and not the 
three other words that have since been sub- 
stituted for them by some Grand Chapters 
in. this country, and which it is probable 
were originally used by Webb as merely 
explanatory or declaratory of the Divine 
nature of the other and principal word. 
And this is in accordance with one of the 
traditions of the degree, that they were 



JEPHTHAH 



JERUSALEM 



381 



placed on the substitute ark around the 
real word, as a key to explain its significa- 
tion. 

To call anything else but this four- 
lettered name an omnific word — an all- 
creating and all -performing word — either 
in Masonry or in Hebrew symbolism, whence 
Masonry derived it, is to oppose all the 
doctrines of the Talmudists, the Kabbalists, 
and the Gnostics, and to repudiate the 
teachings of every Hebrew scholar from 
Buxtorf to Gesenius. To fight the battle 
against such odds is to secure defeat. It 
shows more of boldness than of discretion. 
And hence the General Grand Chapter of 
the United States has very wisely restored 
the word Jehovah to its proper place. It 
is only in the York and in the American 
Eites that this error has ever existed. In 
every other Rite the Tetragrammaton is 
recognized as the true word. 

Jephthah. A Judge of Israel, and the 
leader of the Gileadites in their war against 
v the Ephraimites, which terminated in the 
slaughter of so many of the latter at the 
passes of the river Jordan. See Ephraim- 
ites. 

Jericho, Heroine of. See Heroine 
of Jericho. 

Jericho, Knight of. See Knight 
of Jericho. 

Jermyn, Henry. Preston says 
{Illustrations, p. 161. ol. ed.,) that Henry 
Jermyn, Earl of St. Albans, was elected 
Grand Master at a General Assembly held 
on the 27th of December, 1663, and that at 
this Assembly "several useful regulations 
were made," some of which he gives in a 
note. Roberts, in his edition of the "Old 
Constitutions " printed in 1722, the earli- 
est printed Masonic book that we have, re- 
fers also to this General Assembly ; the date 
of which he, however, makes the 8th of 
December. Roberts gives what he calls 
the Additional Orders and Constitutions. 
The Harleian MS., in the British Museum, 
numbered 1942, which Hughan supposes to 
have the date of 1670, and which he has 
published in his Old Charges of the Brit- 
ish Freemasons, (p. 52,) contains also three 
" new articles." The articles in Roberts' 
and the Harleian MS. are identical. In 
Preston, they are modified in language, 
as they are also in the 1738 edition of An- 
derson. But neither of these writers is trust- 
worthy in relation to citations from old 
documents. Of these new articles, one of 
the most important is that which prescribes 
that the society of Freemasons shall there- 
after be governed by a Master and War- 
dens. Bro. Hughan thinks that there is no 
evidence of the statement that a General As- 
sembly was held in 1663. But I think that 
the concurring testimony of Roberts in 



1722, and of Anderson in 1738, with the 
significant fact that the charges are found 
in a manuscript written seven years after, 
give some plausibility to the statement that 
a General Assembly was held at that time. 

Jekson. This word is found in the 
French Cahiers of the high degrees. It is 
undoubtedly a corruption of Jacquesson, 
and this a mongrel word compounded of 
the French Jacques and the English son, 
and means the son of James, that is, James 
II. It refers to Charles Edward the Pre- 
tender, who was the son of that abdicated 
and exiled monarch. It is a significant 
relic of the system attempted to be intro- 
duced by the adherents of the house of 
Stuart, and by which they expected to enlist 
Masonry as an instrument to effect the res- 
toration of the Pretender to the throne of 
England. For this purpose they had altered 
the legend of the third degree, making it 
applicable to James II., who, being the son 
of Henrietta Maria, the widow of Charles 
I., was designated as " the widow's son." 

Jena, Congress of. Jena is a city 
of Saxe- Weimar, in Thuringia. A Ma- 
sonic Congress was convoked there in 1763, 
by the Lodge of Strict Observance, under 
the presidency of Johnson, a Masonic char- 
latan, but whose real name was Becker. In 
this Congress the doctrine was announced 
that the Freemasons were the successors of 
the Knights Templars, a dogma peculiarly 
characteristic of the Rite of Strict Observ- 
ance. In the year 1764, a second Congress 
was convoked by Johnson or Leucht with 
the desire of authoritatively establishing hi& 
doctrine of the connection between Tern- 
plarism and Masonry. The empirical char- 
acter of Johnson was here discovered by the 
Baron Hund, and he was denounced, and 
subsequently punished at Magdeburg by 
the public authorities. 

Jerusalem. The capital of Judea, 
and memorable in Masonic history as the 
place where was erected the Temple of Sol- 
omon. It is early mentioned in Scripture, 
and is supposed to be the Salem of which 
Melchizedek was king. At the time that 
the Israelites entered the Promised Land, 
the city was in possession of the Jebusites, 
from whom, after the death of Joshua, it 
was conquered, and afterwards inhabited 
by the tribes of Judah and Benjamin. The 
Jebusites were not, however, driven out ; 
and we learn that David purchased Mount 
Moriah from Oman or Araunah the Jebu- 
site as a site for the Temple. It is only in 
reference to this Temple that Jerusalem is 
connected with the legends of Ancient 
Craft Masonry. In the degrees of chivalry 
it is also important, because it was the 
city where the holy places were situated, 
and for the possession of which the Cru* 



382 



JERUSALEM 



JEWELS 



saders so long and so bravely contested. It 
was there, too, that the Templars and the 
Hospitallers were established as Orders of 
religious and military knighthood. 

Modern Speculative Masonry was intro- 
duced into Jerusalem by the establish- 
ment of a Lodge in 1872. The warrant for 
which, on the application of Robert Morris 
and others, was granted by the Grand Lodge 
of Canada. 

Jerusalem, Knight of. See Knight 
of Jerusalem. 

Jerusalem, New, The symbolic 
name of the Christian Church (Rev. xxi. 
2-21 ; iii. 12). The Apostle John, (Rev. 
xxi.,) from the summit of a high mountain, 
beheld, in a pictorial symbol or scenic rep- 
resentation, a city resplendent with celes- 
tial brightness, which seemed to descend 
from the heavens to the earth. It was 
stated to be a square of about 400 miles, 
or 12,000 stadia, equal to about 16,000 
miles in circumference — of course, a mys- 
tical number, denoting that the city was 
capable of holding almost countless myriads 
of inhabitants. The New Jerusalem was 
beheld, like Jacob's ladder, extending from 
earth to heaven. It plays an important 
part in the ritual of the nineteenth degree, 
or Grand Pontiff of the Ancient and Ac- 
cepted Scottish Rite, where the descent of 
the New Jerusalem is a symbol of the de- 
scent of the empire of Light and Truth 
upon the earth. 

Jerusalem, Priuce of. See Prince 
of Jerusalem. 

Jerusalem Word. In the cate- 
chism of 1724 occurs the following ques- 
tion and answer. 

" Q. Give me the Jerusalem Word. 

"A. Giblin." 

The origin of this phrase may perhaps be 
thus traced. The theory that after the com- 
pletion of the Temple a portion of the work- 
men travelled abroad to seek employment, 
while another portion remained at Jerusa- 
lem, was well known to the Fraternity at 
the beginning of the last century. It is 
amply detailed in that old manuscript 
known as the York MS., which is now lost, 
but was translated by Krause, and inserted 
in his Kunsturkunden. It may be sup- 
posed that this " Jerusalem Word " was the 
v/ord which the Masons used at Jerusalem, 
while the " Universal Word," which is 
given in the next question and answer, was 
the word common to the Craft everywhere. 
The Jerusalem Word, as such, is no longer 
in use, but the Universal Word is still 
found in the first degree. 

Jesuits. In the last century the Jesuits 
were charged with having an intimate con- 
nection with Freemasonry, and the inven- 
tion of the degree of Kadosh was even at- 



tributed to those members of the Society 
who constituted the College of Clermont. 
This theory of a Jesuitical Masonry seems 
to have originated with the Illuminati, who 
were probably governed in its promulgation 
by a desire to depreciate the character of 
all other Masonic systems in comparison 
with their own, where no such priestly in- 
terference was permitted. Barruel scoffs 
at the idea of such a connection, and calls 
it (Hist, de Ja., iv. 287,) "la fable de la 
Franc-Maconnerie Je'suiteque." For once 
he is right. Like oil and water, the toler- 
ance of Freemasonry and the intolerance 
of the "Society of Jesus" cannot com- 
mingle. 

Yet it cannot be denied that, while the 
Jesuits have had no part in the construc- 
tion of pure Freemasonry, there are reasons 
for believing that they took an interest in 
the invention of some degrees and sys- 
tems which were intended to advance their 
own interests. But wherever they touched 
the Institution they left the trail of the ser- 
pent. They sought to convert its pure 
philanthropy and toleration into political 
intrigue and religious bigotry. Hence it is 
believed that they had something to do 
with the invention of those degrees, which 
were intended to aid the exiled house of 
Stuart in its efforts to regain the English 
throne, because they believed that would 
secure the restoration in England of the 
Roman Catholic religion. Almost a library 
of books has been written on both sides of 
this subject in Germany and in France. 

Jewel of au Ancieut Grand 
Master. A Masonic tradition informs us 
that the jewel of an ancient Grand Master 
at the Temple was the square and compass 
with the letter G between. This was the 
jewel worn by Hiram Abif on the day 
which deprived the Craft of his invaluable 
services, and which was subsequently found 
upon him. 

Jewel, Member's. In many Lodges, 
especially among the Germans, where it is 
called "Mitgleider Zeichen," a jewel is 
provided for every member, and presented 
to him on his initiation or affiliation. It 
is to be worn from the button-hole, and 
generally contains the name of the Lodge 
and some Masonic device. 

Jewels, Immovable. See Jewels 
of a Lodge. 

Jewels, Movable. See Jewels of a 
Lodge. 

Jewels of a L.odge. Every Lodge 
is furnished with six jewels, three of which 
are movable and three immovable. They 
are termed jewels, says Oliver, because they 
have a moral tendency which renders them 
jewels of inestimable value. The movable 
jewels, so called because they are not con- 



JEWELS 



JEWS 



383 



fined to any particular part of the Lodge, 
are the rough ashlar, the perfect ashlar, 
and the trestle-board. The immovable jew- 
els are the square, the level, and the plumb. 
They are termed immovable, because they 
are appropriated to particular parts of the 
Lodge, where alone they should be found, 
namely, the square to the east, the level to 
the west, and the plumb to the south. In 
the English system the division is the re- 
verse of this. There, the square, level, and 
plumb are called movable jewels, because 
they pass from the three officers who wear 
them to their successors. 

Jewels, Official. Jewels are the 
names applied to the emblems worn by the 
officers of Masonic bodies as distinctive 
badges of their offices. For the purpose 
of reference, the jewels worn in symbolic 
Lodges, in Chapters, Councils, and Encamp- 
ments are here appended. 

1. In Symbolic Lodges. 



W.\ Master wears 


a square; 


Senior Warden 


« 


a level. 


Junior Warden 


<( 


a plumb. 


Treasurer 


u 


cross keys. 


Secretary 


({ 


cross pens. 


Senior Deacon 


cc 


square and compass, 
sun in the centre. 


Junior Deacon 


(C 


square and compass, 
moon in the centre. 


Steward 


tl 


a cornucopia. 


Tiler 


u 


cross swords. 



The jewels are of silver in a subordinate 
Lodge, and of gold in a Grand Lodge. In 
English Lodges, the jewel of the Deacon is 
a dove. 

2. In Royal Arch Chapters. 

High Priest wears a mitre. 

King " a level surmounted 

by a crown. 

Scribe " a plumb-rule sur- 

mounted by a 
turban. 

Captain of the Host " a triangular plate 
inscribed with a 
soldier. 

Principal Sojourner " a triangular plate 
inscribed with a 
pilgrim. 

Royal Arch Captain " a sword. 

Grand Master of 
the Veils. " a sword. 

The other officers as in a symbolic Lodge. 
All the jewels are of gold, and suspended 
within an equilateral triangle. 

3. In Royal and Select Councils. 

T. I. Grand Master wears a trowel and 

square. 



I. Hiram of Tyre wears a trowel and 

level. 
Principal Conductor " a trowel and 

of the works plumb. 

Treasurer " a trowel and 

cross keys. 
Recorder " a trowel and 

cross pens. 
Captain of the Guards " a trowel and 

sword. 
Steward " a trowel and 

cross swords. 
Marshal " a trowel and 

baton. 

If a Conductor of the Council is used, 
he wears a trowel and baton, and then a 
scroll is added to the Marshal's baton to 
distinguish the two officers. 

All the jewels are of silver, and are en- 
closed within an equilateral triangle. 

4. In Commanderies of Knights Templars. 
Em't Commander wears a cross surmounted 
by rays of light. 
Generalissimo " a square sur- 

mounted by a 
paschal lamb. 
Captain General " a level sur- 
mounted by a 
cock. 
Prelate " a triple triangle. 

Senior Warden " a hollow square 

and sword of 
justice. 
Junior Warden " eagle and flaming 

sword. 
Treasurer " cross keys. 

Recorder " cross pens. 

Standard Bearer " a plumb i sur- 
mounted by a 
banner. 
Warder " a square plate 

inscribed with a 
trumpet and 
cross swords. 
Three Guards " a square plate in- 

scribed with a 
battle-axe. 
The jewels are of silver. 
Jewels, Precious. In the lectures 
of the second and third degrees, allusion is 
made to certain moral qualities, which, as 
they are intended to elucidate and impress 
the most important moral principles of the 
degree, are for their great value called the 
Precious Jewels of a Fellow Craft and the 
Precious Jewels of a Master Mason. There 
are three in each degree, and they are re- 
ferred to by the Alarm. Their explanation 
is esoteric. 

Jews, Disqualification of. The 
great principles of religious and political 
toleration which peculiarly characterize 
Freemasonry would legitimately make no 



J84 



JEZIRAH 



JOHNSON 



religious faith which recognized a Supreme 
Being a disqualification for initiation. But, 
unfortunately, these principles have not 
always been regarded, and from an early 
period the German Lodges, and especially 
the Prussian, were reluctant to accord ad- 
mission to Jews. This action has given 
great offence to the Grand Lodges of other 
countries which were more liberal in their 
views, and were more in accord with the 
Masonic spirit, and was productive of dis- 
sensions among the Masons of Germany, 
many of whom were opposed to this intol- 
erant policy. But a better spirit now pre- 
vails ; and very recently the Grand Lodge 
of the Three Globes at Berlin, the leading 
Masonic body of Prussia, has removed the 
interdict, and Judaism is there no longer a 
disqualification for initiation. 

Jezirah, or Jetzirah, Book of. 
n"W* n£3D> *• e ') Book of the Creation. 
A Kabbalistic work, which is claimed by 
the Kabbalists as their first and oldest code 
of doctrines, although it has no real affinity 
with the tenets of the Kabbala. The au- 
thorship of it is attributed to the patriarch 
Abraham; but the actual date of its first 
appearance is supposed to be about the 
ninth century. Steinschneider says that it 
opens the literature of the Secret Doctrine. 
Its fundamental idea is, that in the ten 
digits and the twenty letters of the Hebrew 
alphabet we are to find the origin of all 
things. Landauer, a German Hebraist, 
thinks that the author of the Jetzirah bor- 
rowed his doctrine of numbers from the 
School of Pythagoras, which is very prob- 
able. The old Masons, it is probable, de- 
rived some of their mystical ideas of sacred 
numbers from this work. 

Joabert. This, according to the le- 
gends of the high degrees, was the name 
of the chief favorite of Solomon, who in- 
curred the displeasure of Hiram of Tyre 
on a certain occasion, but was subsequently 
pardoned, and, on account of the great at- 
tachment he had shown to the person of 
his master, was appointed the Secretary of 
Solomon and Hiram in their most intimate 
relations. He was afterwards still further 
promoted by Solomon, and appointed with 
Tito and Adoniram a Provost and Judge. 
He distinguished himself in his successful 
efforts to bring certain traitors to condign 
punishment, and although by his rashness 
he at first excited the anger of the king, he 
was subsequently forgiven, and eventually 
received the highest reward that Solomon 
could bestow, by being made an Elect, Per- 
fect, and Sublime Mason. The name is evi- 
dently not Hebrew, or must at least have 
undergone much corruption, for in its pres- 
ent form it cannot be traced to a Hebrew 
root. Lenning says (Encyclopddie) that it 



is Johaben, or, more properly, Ihaoben, 
which he interprets the Son of God; but it 
would be difficult to find any such meaning 
according to the recognized rules of the 
Hebrew etymology. 

Joachim, Order of. A secret asso- 
ciation instituted in Germany towards the 
end of the last century. Its recipients swore 
that they believed in the Trinity, and 
would never waltz. None but nobles, their 
wives and children, were admitted. It had 
no connection with Masonry. 

Johannite Masonry. A term in- 
troduced by Dr. Oliver to designate the sys- 
tem of Masonry, of which the two Sts. John 
are recognized as the patrons, and to whom 
the Lodges are dedicated, in contradistinc- 
tion to the more recent system of Dr. Hem- 
ming, in which the dedication is to Moses 
and Solomon. Oliver was much opposed 
to the change, and Wrote an interesting 
work on the subject, entitled A Mirror for 
the Johannite Masons, which was published 
in 1848. According to his definition, the 
system practised in the United States is 
Johannite Masonry. 

Johannites. A Masonico- religious 
sect established in Paris, in 1814, by Fabre- 
Paliprat, and attached to the Order of the 
Temple, of which he was the Grand Mas- 
ter. See Leviticon, and Temple, Order of the. 

John's Brothers. In the charter 
of Cologne, it is said that before the year 
1440 the society of Freemasons was known 
by no other name than that of "John's 
Brothers," Joannaeorum fratrum; that 
they then began to be called at Valenci- 
ennes, Free and Accepted Masons; and 
that at that time, in some parts of Flanders, 
by the assistance and riches of the brother- 
hood, the first hospitals were erected for 
the relief of such as were afflicted with St. 
Anthony's fire. In another part of the 
charter it is said that the authors of the 
associations were called "Brothers conse- 
crated to John," — fratres Joanni Sacros, — 
because "they followed the example and 
imitation of John the Baptist." 

Johnson. Sometimes spelled John- 
stone. An adventurer, and Masonic char- 
latan, whose real name was Leucht. He 
assumed Masonry as a disguise under which 
he could carry on his impositions. He ap- 
peared first at Jena, in the beginning of 
the year 1763, and proclaimed that he had 
been deputed by the chiefs of Templar 
Masonry in Scotland to introduce a reform 
into the German Lodges. He established a 
Chapter of Strict Observance, (the Rite then 
dominating in Germany,) and assumed the 
dignity of Grand Prior. He made war upon 
Rosa, the founder of the Rosaic Rite, and 
upon the Grand Lodge of the Three Globes, 
which then sustained that enthusiast. Many 



JOHN 



JONES 



385 



of the German Lodges succumbed to his pre- 
tensions, and, surrendering their Warrants, 
gave in their adhesion to Johnson. Von 
Hund himself was at first deceived by him; 
but in 1764, at Altenberg, having dis- 
covered that Johnson had been formerly, 
under the name of Becker, the secretary 
of the Prince of Bernberg,whose confidence 
he had betrayed ; that during the seven years' 
war he had been wandering about, becom- 
ing, finally, the servant of a Mason, whose 
papers he had stolen, and that by means of 
these papers he had been passing himself 
as that individual, B.Von Hund denounced 
him as an impostor. Johnson fled, but 
was subsequently arrested at Magdeburg, 
and imprisoned in the fortress of Wartz- 
berg, where in 1773 he died suddenly. 

John the Baptist. See Saint John 
the Baptist. 

John the Evangelist. See Saint 
John the Evangelist. 

Jones, Inigo. One of the most cele- 
brated of English architects, and hence 
called the Vitruvius of England. He was 
born at London on July 15, 1573, and died 
June 21, 1652, in the seventy -ninth year of 
his age. He was successively the archi- 
tect of three kings, — James I., Charles 
I., and Charles II., — and during his long 
career superintended the erection of many 
of the most magnificent public and private 
edifices in England, among which were the 
Banqueting-House of Whitehall, and the 
old church of St. Paul's. Jones's official 
position placed him, of course, in close con- 
nection with the Operative Masons. An- 
derson, seizing on this circumstance, says 
that James I. "approved of his being 
chosen Grand Master of England, to pre- 
side over the Lodges;" but the Earl of 
Pembroke being afterwards chosen Grand 
Master, he appointed Jones his Deputy. 
These statements are copied by Entick and 
Noorthouck in their respective editions of 
the Book of Constitutions ; but it is hardly 
necessary to say that they need historical 
confirmation. Preston says : 

"During his administration, several 
learned men were initiated into the Order, 
and the society considerably increased in 
consequence and reputation. Ingenious 
artists daily resorted to England, where 
they met with great encouragement ; 
Lodges were instituted as seminaries of 
instruction in the sciences and polite arts, 
after the model of the Italian schools ; the 
communications of the Fraternity were es- 
tablished, and the annual festivals regu- 
larly observed." 

There may be exaggeration or assump- 
tion in much of this, but it cannot be de- 
nied that the office of Jones as "King's 
Architect," and his labors as the most ex- 
2Y 25 



tensive builder of his time, must have 
brought him into close intimacy with the 
associations of Operative Masons, which 
were being rapidly influenced by a specu- 
lative character. It will be remembered 
that five years before Jones's death, Elias 
Ashmole was, by his own account, made a 
Freemason at Warrington, and Jones the 
architect and builder could hardly have 
taken less interest in the society than Ash- 
mole the astrologer and antiquary. We 
have, I think, a right to believe that Jones 
was a Freemason. 

Jones, Stephen. A miscellaneous 
writer and Masonic author of some celeb- 
rity. He was born at London in 1764, and 
educated at St. Paul's school. He was, on 
leaving school, placed under an eminent 
sculptor, but, on account of some difference, 
was removed and apprenticed to a printer. 
On the expiration of his articles, he was en- 
gaged as corrector of the press, by Mr. Stra- 
han, the king's printer. Four years after- 
wards, he removed to the office of Mr. 
Thomas Wright,' where he remained until 
1797, when the death of his employer dis- 
solved his immediate connection with the 
printing business. He then became the 
editor of the Whitehall Evening Post, fond, 
on the decline of that paper, of the General 
Evening Post, and afterwards of the Euro- 
pean Magazine. His contributions to liter- 
ature were very various. He supervised 
an edition of Reed's Biographia Drarnati- 
ca, an abridgment of Burke's Reflections on 
the French Revolution, and also abridgments 
of many other popular works. But he is 
best known in general literature by his 
Pronouncing and Explanatory Dictionary 
of the English Language, published in 1798. 
This production, although following Walk- 
er's far superior work, was very favorably 
received by the public. 

In Masonry, Stephen Jones occupied a 
very high position. He was a Past Master 
of the Lodge of Antiquity, of which Wil- 
liam Preston was a member, and of whom 
Jones was an intimate friend, and one of 
his executors. Preston had thoroughly 
instructed him in his system, and after the 
death of that distinguished Mason, he was 
the first to fill the appointment of Presto- 
nian lecturer. In 1797 he published Ma- 
sonic Miscellanies in Prose and Poetry, which 
went through many editions, the last being 
that of 1811. In a graceful dedication to 
Preston, he acknowledges his indebtedness 
to him for any insight that he may have 
acquired into the nature and design of Ma- 
sonry. In 1816, he contributed the article 
" Masonry or Freemasonry " to the Ency- 
clopaedia Londinensis. In 1821, after the 
death of Preston, he published an edition 
of the Illustrations, with Additions and Cor- 



386 



JOPPA 



JOSHUA 



rections. Bro. Matthew Cooke (London 
Freemason's Magazine, Sept., 1859,) says of 
him: "In the Masonic Craft, Bro. Jones 
was very deeply versed. He was a man of 
genial sympathies, and a great promoter 
of social gatherings." John Britton the 
architect, who knew him well, says of him, 
(Autobiog., p. 302,) that " he was a man of 
mild disposition, strict honesty, great in- 
dustry, and unblemished character." In his 
latter days he was in embarrassed circum- 
stances, and derived pecuniary aid from 
the Literary Fund. He died, on Dec. 
20, 1828, of dropsy, in King St., Holborn, 
London. 

Joppa. A town of Palestine and the 
seaport of Jerusalem, from which it is dis- 
tant about forty miles in a westerly direc- 
tion. It was here that the King of Tyre 
sent ships laden with timber and marble to 
be forwarded overland to Solomon for the 
construction of the Temple. Its shore is 
exceedingly rough, and much dreaded by 
navigators, who, on account of its exposure, 
and the perpendicularity' of its banks, are 
compelled to be perpetually on their guard. 
The following extract from the narrative 
of the Baron Geramb, a Trappist, who 
visited the Holy Land in 1842, will be in- 
teresting to Mark Masters. "Yesterday 
morning at daybreak, boats put off and 
surrounded the vessel to take us to the 
town (of Joppa), the access to which is diffi- 
cult on account of the numerous rocks that 
present to view their bare flanks. The walls 
were covered with spectators, attracted by 
curiosity. The boats being much lower 
than the bridge, upon which one is obliged 
to climb, and having no ladder, the landing 
is not effected without danger. More than 
once it has happened that passengers, in 
springing out, have broken their limbs ; and 
we might have met with the like accident, 
if several persons had not hastened to our 
assistance." (Pilgrimage to Jerusalem and 
Mount Sinai, vol. i., p. 27.) The place is 
now called. Jaffa. 

Jordan. A river of Judea, on the 
banks of which occurred the slaughter of 
the Ephraimites, which is alluded to in the 
second degree. 

Jordan, Charles Stephen. Se- 
cret counsellor of the King of Prussia, 
and Vice President of the Academy of 
Sciences in Berlin, was born in the year 
1700, and died in the year 1745. In the 
year 1740, he founded, with the Baron von 
Bielfeld, the Lodge of Three Globes at 
Berlin, of which he was Secretary until the 
time of his death. 

Jordan, Fords of the. The exact 
locality of these fords (or " passages," as 
the Bible terms them,) cannot now be des- 
ignated, but most likely they were those 
nearly due east of Sei&oot, and opposite 



Mizpah. At these fords, in summer time, 
the water is not more than three or four 
feet deep, the bottom being composed of a 
hard limestone rock. If, as some think, 
the fords thirty miles higher up are those 
referred to, the same description will apply. 
At either place, the Jordan is about eighty 
feet wide ; its banks encumbered by a dense 
growth of tamarisks, cane, willows, thorn- 
bushes, and other low vegetation of the 
shrubby and thorny sorts, which make it 
difficult even to approach the margin of the 
stream. The Arabs cross the river at the 
present day, at stages of low water, at a 
number of fords, from the one near the 
point where the Jordan leaves the sea of 
Galilee, down to the Pilgrims' Ford, six 
miles above the Dead Sea. Morris : Free- 
masonry in the Holy Land, p. 316. 

Joseph II. This emperor of Ger- 
many, who succeeded his mother Maria 
Theresa, at one time encouraged the Masons 
in his dominions, and, notwithstanding the 
efforts of the priests to prevent it, issued a 
decree in 1785, written, says Lenning, by 
his own hand, which permitted the meet- 
ings of Lodges under certain restrictions as 
to number. In this decree he says : 

" In return for their compliance with this 
ordinance, the government accords to the 
Freemasons welcome, protection, and lib- 
erty ; leaving entirely to their own direc- 
tion the control of their members and their 
constitutions. The government will not at- 
tempt to penetrate into their mysteries. 

"Following these directions, the Order of 
Freemasons, in which body are comprised a 
great number of worthy men who are well- 
known to me, may become useful to the 
state." 

But the Austrian Masons did not enjoy 
this tolerance long ; the Emperor at length 
yielded to the counsels and the influence of 
the bigoted priesthood, and in 1789 the or- 
dinance was rescinded, and the Lodges were 
forbidden to congregate under the severest 
penalties. 

Josephus, Flavius. A Jewish au- 
thor who lived in the first century, and 
wrote in Greek, among other works, a His- 
tory of the Jews, to which recourse has been 
had in some of the high degrees, such as 
the Prince of Jerusalem, and Knight of the 
Red Cross, or Red Cross of Babylon, for de- 
tails in framing their rituals. 

Joshua. The high priest who, with 
Zerubbabel the Prince of Judah, superin- 
tended the rebuilding of the Temple after 
the Babylonian captivity. He was the high 
priest by lineal descent from the pontifical 
family, for he was the son of Josadek, who 
was the son of Seraiah, who was the high 
priest when the Temple was destroyed by 
the Chaldeans. He was distinguished for 
the zeal with which he prosecuted the work 



JOURNEY 



JURISDICTION 



387 



of rebuilding, and opposed the interference 
of the Samaritans. He is represented by 
the High Priest in the Royal Arch degree 
according to the York and American Rites. 

Journey. Journeywork, or work by 
the day, in contradistinction to task, or 
work by the piece, and so used in all the 
old Constitutions. Thus, in the Dowland 
MS., there is the charge " that noe maister 
nor fellowe, put no lord's work to taske 
that was want to goe to jornaye." It was 
fuirer to the lord and to the craftsman to 
work by the day than by the piece. 

Journeyman. When the Lodges 
were altogether operative in their charac- 
ter, a Mason, having served his apprentice- 
ship, began to work for himself, and he was 
then called a journeyman ; but he was re- 
quired, within a reasonable period, (in 
Scotland it was two years,) to obtain ad- 
mission into a Lodge, when he was said to 
have passed a Fellow Craft. Hence the 
distinction between Fellow Crafts and jour- 
neymen was that the former were and the 
latter were not members of Lodges. Thus, 
in the minutes of St. Mary's Chapel Lodge 
of Edinburgh, on the 27th of December, 
1689, it was declared that " No Master shall 
employ a person who has not been passed 
a Fellow Craft in two years after the expir- 
ing of his apprenticeship ; " and the names 
of several journeymen are given who had 
not complied with the law. A similar reg- 
ulation was repeated by the same Lodge in 
1705, complaint having been made "that 
there are several Masteris of this house 
that tolerate jurnimen to work up and down 
this citie contrary to their oath of admis- 
sion; " and such journeymen were forbidden 
to seek employment. The patronage of 
the Craft of Freemasons was bestowed only 
on those who had become " free of the gild." 

Jova. A significant word in the high 
degrees. It is a corrupted form of the Tet- 
ragrammaton. 

Jua. A corrupted form of the Tetra- 
grammaton, and a significant word in the 
high degrees. 

Judah. The whole of Palestine was 
sometimes called the land of Judah, be- 
cause Judah was a distinguished tribe in 
obtaining possession of the country. The 
tribe of Judah bore a lion in its standard, 
and hence the Masonic allusion to the Lion 
of the tribe of Judah. See also Genesis 
xlix. 9, " Judah is a lion's whelp." 

Judah and Benjamin. Of the 
twelve tribes of Israel who were, at various 
times, carried into captivity, only two, those 
of Judah and Benjamin, returned under 
Zerubbabel to rebuild the second Temple. 
Hence, in the high degrees, which are 
founded on events that occurred at and 
after the building of the second Temple, 



the allusions are made only to the tribes of 
Judah and Benjamin. 

Jug Lodges. An opprobrious epithet 
bestowed, during the anti-Masonic excite- 
ment, upon certain assemblages of worthless 
men who pretended to confer the degrees 
upon candidates weak enough to confide in 
them. They derived their instructions 
from the so-called expositions of Morgan, 
and exacted a trifling fee for initiation, 
which was generally a jug of whiskey, or 
money enough to buy one. They were 
found in the mountain regions of North 
and South Carolina and Georgia. 

Junior Adept. {Junior Adeptus.) One 
of the degrees of the German Rose Croix. 

Junior Entered Apprentice. 
According to the rituals of the early part 
of the last century, the Junior Entered 
Apprentice was placed in the North, and 
his duty was to keep out all cowans and 
eavesdroppers. There was also a Senior 
Entered Apprentice, and the two seem to 
have occupied, in some manner, the posi- 
tions now occupied by the Senior and 
Junior Deacons. See Senior Entered Ap- 
prentice. 

Junior Overseer. The lowest offi- 
cer in a Mark Lodge. When Royal Arch 
Chapters are opened in the Mark degree, 
the duties of the Junior Overseer are per- 
formed by the Grand Master of the first 
Veil. 

Junior Warden. The third oflicer 
in a symbolic Lodge. He presides over 
the Craft during the hours of refreshment, 
and, in the absence of the Master and Se- 
nior Warden, he performs the duty of pre- 
siding officer. Hence, if the Master and 
Senior Warden were to die or remove from 
the jurisdiction, the Junior Warden would 
assume the chair for the remainder of the 
term. The jewel of the Junior Warden is 
a plumb, emblematic of the rectitude of 
conduct which should distinguish the 
brethren when, during the hours of re- 
freshment, they are beyond the precincts 
of the Lodge. His seat is in the South, 
and he represents the Pillar of Beauty. 
He has placed before him, and carries in 
procession, a column, which is the repre- 
sentative of the left-hand pillar which stood 
at,the porch of the Temple. SeeWardens. 

The sixth officer in a Commandery of 
Knights Templars is also styled Junior 
Warden. His duties, especially in the re- 
ception of candidates, are very important. 
His jewel of office is an Eagle holding a 
Flaming Sword. 

Jupiter, Knight of. See Knight 
of Jupiter. 

Jurisdiction of a Grand ILodge. 
The jurisdiction of a Grand Lodge extends 
over every Lodge working within its terri- 



388 



JURISDICTION 



JUST 



torial limits, and over all places not already 
occupied by a Grand Lodge. Ttie territo- 
rial limits of a Grand Lodge are deter- 
mined in general by the political bounda- 
ries of the country in which it is placed. 
Thus the territorial limits of the Grand 
Lodge of New York are circumscribed 
within the settled boundaries of that State. 
Nor can its jurisdiction extend beyond 
these limits into any of the neighboring 
States. The Grand Lodge of New York 
could not, therefore, without an infringe- 
ment of Masonic usage, grant a Warrant 
of Constitution to any Lodge located in 
any State where there was already a Grand 
Lodge. It might, however, charter a Lodge 
in a Territory where there is not in exist- 
ence a Grand Lodge of that Territory. 
Thus the Lodges of France held of the 
Grand Lodge of England until the forma- 
tion of a Grand Lodge of France, and the 
Grand Lodges of both England, Scotland, 
and France granted Warrants to various 
Lodges in America until after the Revolu- 
tion, when the States began to organize 
Grand Lodges for themselves. For the pur- 
pose of avoiding collision and unfriendly 
feeling, it has become the settled usage, 
that when a Grand Lodge has been legally 
organized in a State, all the Lodges within 
its limits must surrender the charters which 
they have received from foreign bodies, and 
accept new ones from the newly estab- 
lished Grand Lodge. This is the settled 
and well-recognized law of American and 
English Masonry. But the continental 
Masons, and especially the Germans, have 
not so rigidly interpreted this law of un- 
occupied territory ; and there have been in 
France, and still are in Germany, several 
Grand Lodges in the same kingdom exer- 
cising co-ordinate powers. 

Jurisdiction of a Lodge. The 
jurisdiction of a Lodge is geographical or 
personal. The geographical jurisdiction of 
a Lodge is that which it exercises over the 
territory within which it is situated, and 
extends to all the Masons, affiliated and 
unaffiliated, who live within that territory. 
This jurisdiction extends to a point equally 
distant from the adjacent Lodge. Thus, 
if two Lodges are situated within twenty 
miles of each other, the geographical juris- 
diction of each will extend ten miles from 
its seat in the direction of the other Lodge. 
But in this case both Lodges must be situ- 
ated in the same State, and hold their War- 
rants from the same Grand Lodge ; for it 
is a settled point of Masonic law that no 



Lodge can extend its geographical juris- 
diction beyond the territorial limits of its 
own Grand Lodge. 

The personal jurisdiction of a Lodge is 
that penal jurisdiction which it exercises 
over its own members wherever they may 
be situated. No matter how far a Mason 
may remove from the Lodge of which he 
is a member, his allegiance to that Lodge 
is indefeasible so long as he continues a 
member, and it may exercise penal juris- 
diction over him. 

Jurisdiction of a Supreme 
Council. The Masonic jurisdiction of 
the whole territory of the United States 
for the Ancient and Accepted Scottish Eite 
was divided between the Southern and 
Northern Supreme Councils in accordance 
with a special concession made by the for- 
mer body in 1813, when the latter was or- 
ganized. By this concession the Northern 
Supreme Council has jurisdiction over the 
States of Maine, New Hampshire, Ver- 
mont, Massachusetts, Rhode Island, Con- 
necticut, New York, New Jersey, Delaware, 
Pennsylvania, Ohio, Illinois, and Indiana ; 
all the other States and Territories are un- 
der the jurisdiction of the Southern Su- 
preme Council. 

Justice. One of the four cardinal vir- 
tues, the practice of which is inculcated in 
the first degree. The Mason who remembers 
how emphatically he has been charged to 
preserve an upright position in all his deal- 
ings with mankind, should never fail to act 
justly to himself, to his brethren, and to 
the world. This is the corner-stone on 
which alone he can expect " to erect a su- 
perstructure alike honorable to himself and 
to the Fraternity." In iconology, Justice 
is usually represented as a matron with 
bandaged eyes, holding in one hand a 
sword and in the other a pair of scales at 
equipoise. But in Masonry the true sym- 
bol of Justice, as illustrated in the first de- 
gree, is the feet firmly planted on the ground, 
and the body upright. 

Justification. The fifth degree in 
the Rite of Fessler. 

Just Lodge. A Lodge is said to be 
Just, Perfect, and Regular under the fol- 
lowing circumstances : Just, when it is fur- 
nished with the three Great Lights ; Per- 
fect, when it contains the constitutional 
number of members ; and Regular, when it 
is working under a Charter of Warrant 
of Constitution emanating from the legal 
authority. 



KAABA 



KABBALA 



389 



K. 



Kaaba. The name of the holy tem- 
ple of Mecca, which is to the Mohamme- 
dans what the Temple of Solomon was to 
the Jews. It is certainly older, as Gibbon 
admits, than the Christian era, and is sup- 
posed, by the tradition of the Arabians, to 
have been erected in the nineteenth cen- 
tury b. a, by Abraham, who was assisted 
by his son Ishmael. It derives its name 
of Kaaba from its cubical form, it being 
fifteen feet long, wide, and high. It has 
but one aperture for light, which is a door 
in the east end. In the north-east corner is 
a black stone, religiously venerated by the 
Mussulmans, called " the black stone of the 
Kaaba," around which cluster many tra- 
ditions. One of these is that it came down 
from Paradise, and was originally as white 
as milk, but that the sins of mankind turned 
it black ; another is, that it is a ruby which 
was originally one of the precious stones 
of .heaven, but that God deprived it of its 
brilliancy, which would have illuminated 
the world from one end to the other. Syed 
Ahmed, who, for a Mussulman, has written 
a very rational History of the Holy Mecca, 
(London, 1870,) says that the black stone 
is really a piece of rock from the moun- 
tains in the vicinity of Mecca ; that it owes 
its black color to the effects of fire ; and that 
before the erection of the temple of the 
Kaaba, it was no other than one of the 
numerous altars erected for the worship of 
God, and was, together with other stones, 
laid up in one of the corners of the tem- 
ple at the time of its construction. It is, 
in fact, one of the relics of the ancient 
stone worship ; yet it reminds us of the 
foundation-stone of the Solomonic Temple, 
to which building the temple of the Kaaba 
has other resemblances. Thus, Syed Ah- 
med, who, in opposition to most Christian 
writers, devoutly believes in its Abrahamic 
origin, says that (p. 6,) "the temple of the 
Kaaba was built by Abraham in conformity 
with those religious practices according to 
which, after a lapse of time, the descend- 
ants of his second son built the Temple of 
Jerusalem." 

Kabbala. The mystical philosophy 
or theosophy of the Jews is called the 
Kabbala. The word is derived from the 
Hebrew S^p, Kabal, signifying to receive, 
because it' is the doctrine received from 
the elders. It has sometimes been used in 
an enlarged sense, as comprehending all 
the explanations, maxims, and ceremonies 
which have been traditionally handed down 
to the Jews ; but in that more limited ac- 
ceptation, in which it is intimately con- 
nected with the svmbolic science of Free- 



masonry, the Kabbala may be defined to be a 
system of philosophy which embraces cer- 
tain mystical interpretations of Scripture, 
and metaphysical speculations concerning 
the Deity, man, and spiritual beings. In 
these interpretations and speculations, ac- 
cording to the Jewish doctors, were envel- 
oped the most profound truths of religion, 
which, to be comprehended by finite beings, 
are obliged to be revealed through the me- 
dium of symbols and allegories. Buxtorf 
[Lex. Talm.,) defines the Kabbala to be a 
secret science, which treats in a mystical 
and enigmatical manner of things divine, 
angelical, theological, celestial, and meta- 
physical ; the subjects being enveloped in 
striking symbols and secret modes of teach- 
ing. Much use is made of it in the high 
degrees, and entire Rites have been con- 
structed on its principles. Hence it de- 
mands a place in any general work on Ma- 
sonry. 

In what estimation the Kabbala is held 
by Jewish scholars, we may learn from the 
traditions which they teach, and which Dr. 
Ginsburg has given in his exhaustive work, 
{Kabbalah, p. 84,) in the following words: 

" The Kabbalah was first taught by God 
himself to a select company of angels, who 
formed a theosophic school in Paradise. 
After the fall, the angels most graciously 
communicated this heavenly doctrine to 
the disobedient child of earth, to furnish 
the protoplasts with the means of return- 
ing to their pristine nobility and felicity. 
From Adam it passed over to Noah, and 
then to Abraham, the friend of God, who 
emigrated with it to Egypt, where the 
patriarch allowed a portion of this mysteri- 
ous doctrine to ooze out. It was in this 
way that the Egyptians obtained some 
knowledge of it, and the other Eastern na- 
tions could introduce it into their philo- 
sophical systems. Moses, who was learned in 
all the wisdom of Egypt, was first initiated 
into it in the land of his birth, but became 
most proficient in it during his wanderings 
in the wilderness, when he not only devoted 
to it the leisure hours of the whole forty 
years, but received lessons in it from one of 
the angels. By the aid of this mysterious 
science, the lawgiver was enabled to solve 
the difficulties which arose during his man- 
agement of the Israelites, in spite of the 
pilgrimages, wars, and the frequent miseries 
of the nation. He covertly laid down the 
principles of this secret doctrine in the first 
four books of the Pentateuch, but withheld 
them from Deuteronomy. This constitutes 
the former the man, and the latter the 
woman. Moses also initiated the seventy 



390 



KABBALA 



KABBALA 



\ 



elders into the secrets of this doctrine, and 
they again transmitted them from hand to 
hand. Of all who formed the unbroken 
line of tradition, David and Solomon were 
first initiated into the Kabbalah. No one, 
however, dared to write it down till Simon 
ben Jochai, who lived at the time of the 
destruction of the second Temple. Having 
been condemned to death by Titus, Eabbi 
Simon managed to escape with his son, and 
concealed himself in a cavern, where he re- 
mained for twelve years. Here in this sub- 
terranean abode, he occupied himself en- 
tirely with the contemplation of the sub- 
lime Kabbalah, and was constantly visited 
by the prophet Elias, who disclosed to him 
some of its secrets, which were still con- 
cealed from the theosophical Rabbi. Here, 
too, his disciples resorted to be initiated by 
their master into these divine mysteries; 
and here Simon ben Jochai expired with 
this heavenly doctrine in his mouth, whilst 
discoursing on it to his disciples. Scarcely 
had his spirit departed, when a dazzling light 
filled the cavern, so that no one could look 
at the Rabbi; whilst a burning fire ap- 
peared outside, forming as it were a senti- 
nel at the entrance of the cave, and denying 
admittance to the neighbors. It was not 
till the light inside, and the fire outside, 
had disappeared, that the disciples per- 
ceived that the lamp of Israel was extin- 
guished. As they were preparing for his 
obsequies, a voice was heard from heaven, 
saying, • Come ye to the marriage of Simon 
b. Jochai ; he is entering into peace, and 
shall rest in his chamber ! ' A flame pre- 
ceded the coffin, which seemed enveloped 
by and burning like fire. And when the 
remains were deposited in the tomb, another 
voice was heard from heaven, saying, ' This 
is he who caused the earth to quake and 
the kingdoms to shake ! ' His son, R. 
Eliezer, and his secretary, R. Abba, as 
well as his disciples, then collated R. Simon 
b. Jochai's treatises, and out of these com- 
posed the celebrated work called Sohar, 
(inD>) i. e., Splendor, which is the grand 
storehouse of Kabbalism." 

The Kabbala is divided into two kinds, 
the Practical and the Theoretical. The 
Practical Kabbala is occupied in instruc- 
tions for the construction of talismans and 
amulets, and has no connection with Ma- 
sonic science. The Theoretical Kabbala 
is again divided into the Dogmatic and 
the Literal. The Dogmatic Kabbala is the 
summary of the rabbinical theosophy and 
philosophy. The Literal Kabbala is the 
science which teaches a mystical mode of 
explaining sacred things by a peculiar use 
of the letters of words, and a reference to 
their value. Each of these divisions de- 
mands a separate attention. 

I. The Dogmatic Kabbala. The 



origin of the Kabbala has been placed by 
some scholars at a period posterior to the 
advent of Christianity, but it is evident, 
from the traces of it which are found in the 
Book of Daniel, that it arose at a much 
earlier day. It has been supposed to be 
derived originally from the system of Zoro- 
aster, but whether its inventors were the 
contemporaries or the successors of that 
philosopher and reformer it is impossible 
to say. The doctrine of emanation is, 
says King, (Gnostics, p. 10,) "the soul, the 
essential element of the Kabbala ; it is like- 
wise the essential element of Zoroastrism." 
But as we advance in the study of each we 
will find important differences, showing 
that, while the idea of the Kabbalistic the- 
osophy was borrowed from the Zendavesta, 
the sacred book of the Persian sage, it was 
not a copy, but a development of it. 

The Kabbalistic teaching of emanation 
is best understood by an examination of 
the doctrine of the Sephiroth. 

The Supreme Being, say the Kabbalists, 
is an absolute and inscrutable unity, hav- 
ing nothing without him and everything 
within him. He is called *nD pK, EN 
SOPH, "The Infinite One." In this in- 
finitude he cannot be comprehended by the 
intellect, nor described in words intelligible 
by human minds, so as to make his exist- 
ence perceptible. It was necessary, there- 
fore, that, to render himself comprehensible, 
the En Soph should make himself active 
and creative. But he could not become the 
direct creator ; because, being infinite, he is 
without will, intention, thought, desire, or 
action, all of which are qualities of a finite 
being only. The En Soph, therefore, was 
compelled to create the world in an indirect 
manner, by ten emanations from the infin- 
ite light which he was and in which he 
dwelt. These ten emanations are the ten 
Sephiroth, or Splendors of the Infinite One, 
and the way in which they were produced 
was thus : At first the En Soph sent forth 
into space one spiritual emanation. This 
first Sephira is called ^jlp, Kether, " the 
Crown," because it occupies the highest 
position. This first Sephira contained 
within it the other nine, which sprang forth 
in the following order : At first a male, or 
active potency, proceeded from it, and this, 
the second Sephira, is called HD^n> 
Ghocmah or "Wisdom." This sent forth 
an opposite, female or passive potency, 
named H^D, Binah or "Intelligence." 
These three Sephiroth constitute the first 
triad, and out of them proceeded the other 
seven. From the junction of Wisdom and 
Intelligence came the fourth Sephirah, 
called 1DIT Ghesed or "Mercy." This 
was a male potency, and from it emanated 
the fifth Sephira, named nTOX Giburah 
or "Justice." The union of Mercy and 



KABBALA 



KABBALA 



391 



Justice produced the sixth Sephira, 
i"ntffin> Tiphereth or "Beauty;" and 
these three constitute the second triad. 
From the sixth Sephira came forth the 
seventh Sephira, |f^ j, Nitzach or " Firm- 
ness." This was a male potency, and pro- 
duced the female potency named *J^n> H°d 
or " Splendor." From these two proceeded 
*T)D*> Isod or "Foundation;" and these 
three constituted the third triad of the 
Sephiroth. Lastly, from the Foundation 
came the tenth Sephira, called nu^D, 
Malcuth or " Kingdom," which was at the 
foot of all, as the Crown was at the top. 

This division of the ten Sephiroth into 
three triads was arranged into a form 
called by the Kabbalists the Kabbalistic 
Tree, or the Tree of Life, as shown in the 
following diagram : 




In this diagram the vertical arrangement 
of the Sephiroth is called " Pillars." Thus 
the four Sephiroth in the centre are called 
the " Middle Pillar ; " the three on the right, 



the " Pillar of Mercy ; " and the three on 
the left, the " Pillar of Justice." They al- 
lude to these two qualities of God, of which 
the benignity of the one modifies the rigor 
of the other, so that the Divine Justice is 
always tempered by the Divine Mercy. C. 
W. King, in his Gnostics, (p. 12,) refers the 
right-hand pillar to the Pillar Jachin, and 
the left-hand pillar to the Pillar Boaz, 
which stood at the porch of the Temple; 
and "these two pillars," he says, "figure 
largely amongst all the secret societies of 
modern times, and naturally so ; for these 
illuminati have borrowed, without under- 
standing it, the phraseology of the Kabba- 
lists and the Valentinians." But an in- 
spection of the arrangement of the Sephi- 
roth will show, if he is correct in his gene- 
ral reference, that he has transposed the 
pillars. Firmness would more naturally 
symbolize Boaz or Strength, as Splendor 
would Jachin or Establishment. 

These ten Sephiroth are collectively de- 
nominated the archetypal man, the Micro- 
cosm, as the Greek philosophers called it, 
and each of them refers to a particular part 
of the body. Thus the Crown is the head; 
Wisdom, the brain; and Intelligence, the 
heart, which was deemed the seat of under- 
standing. These three represent the intel- 
lectual ; and the first triad is therefore 
called the Intellectual World. Mercy is the 
right arm, and Justice the left arm, and 
Beauty is the chest. These three represent 
moral qualities ; and hence the second triad 
is called the Moral World. Firmness is the 
right leg, Splendor the left leg, and Founda- 
tion the privates. These three represent 
power and stability ; and hence the third 
triad is called the Material World. Lastly, 
Kingdom is ihsfeet, the basis on which all 
stand, and represents the harmony of the 
whole archetypal man. 

Again, each of these Sephiroth was rep- 
resented by a Divine name and by an An- 
gelic name, which may be thus tabulated : 



Sephiroth. 

Crown, 

Wisdom, 

Intelligence, 

Mercy, 

Justice, 

Beauty, 

Firmness, 

Splendor, 

Foundation, 

Kingdom. 



These ten Sephiroth constitute in their 
totality the Atzilatic world or the world 
of emanations, and from it proceeded three 
other worlds, each having also its ten Sephi- 
roth, namely, the Briatic world or the world 
of creation ; the Jetziratic world or the 



Divine Names. 


Angelic Names. 


Eheyeh, 


Chajoth, 


Jan, 


Ophanim, 


Jehovah, 


Arelim, 


El, 


Cashmalim, 


Eloha, 


Seraphim, 


Elohim, 


Shinanim, 


Jehovah Sabaoth, 


Tarshishim, 


Elohim Sabaoth, 


Beni Elohim 


El Chai, 


Ishim, 


Adonai. 


Cherubim. 



392 



KABBALA 



KADOSH 



world of formation ; and the Ashiatic 
world or the world of action : each inhab- 
ited by a different order of beings. But to 
enter fully upon the nature of these worlds 
would carry us too far into the obscure 
mysticism of the Kabbala. 

These ten Sephiroth, represented in their 
order of ascent from the lowest to the 
highest, from the Foundation to the Crown, 
forcibly remind us of the system of Mysti- 
cal Ladders which pervaded all the ancient 
as well as the modern initiations; the 
Brahmanical Ladder of the Indian myste- 
ries ; the Ladder of Mithras, used in the 
Persian mysteries ; the Scandinavian Lad- 
der of the Gothic mysteries, and in the Ma- 
sonic mysteries the Ladder of Kadosh ; and 
lastly, the Theological Ladder of the Sym- 
bolical degrees. 

II. The Literal Kabbala. This divi- 
sion of the Kabbala, being, as has already 
been said, occupied in the explanation of 
sacred words by the value of the letters of 
which they are composed, has been exten- 
sively used by the inventors of the high 
degrees in the symbolism of their signifi- 
cant words. It is divided into three spe- 
cies : Gematria, Notaricon, and Temura. 

1. Gematria. This word, which is evi- 
dently a rabbinical corruption of the 
Greek geometria, is defined by Buxtorf to 
be " a species of the Kabbala which col- 
lects the same sense of different words from 
their equal numerical value." The He- 
brews, like other ancient nations, having 
no figures in their language, made use of 
the letters of their alphabet instead of 
numbers, each having a numerical value. 
Gematria is, therefore, a mode of contem- 
plating words according to the numerical 
value of their letters. 

Any two words, the letters of which have" 
the same numerical value, are mutually 
convertible, and each is supposed to con- 
tain the latent signification of the other. 
Thus the words in Genesis xlix. 10, "Shiloh 
shall come," are supposed to contain a 
prophecy of the Messiah, because the letters 
of " Shiloh shall come," nS^XS'', and of 
"Messiah," jT&*D> Dotin have the numer- 
ical value of 358, according to the above 
table. By Gematria, applied to the Greek 
language, we find the identity of Abraxas 
and Mithras. The letters of each word 
having in the Greek alphabet the equal 
value of 365. This is by far the most 
common mode of applying the literal Kab- 
bala. 

2. Notaricon is derived from the Latin 
notarius, a short-hand writer or writer in 
cipher. The Roman Notarii were accus- 
tomed to use single letters, to signify whole 
words with other methods of abbreviation, 
by marks called " notae." Hence, among 



the Kabbalists, notaricon is a mode of con- 
structing one word out of the initials or 
finals of many, or a sentence out of the 
letters of a word, each letter being used 
as the initial of another word. Thus of 
the sentence in Deuteronomy xxx. 12, 
" Who shall go up for us to heaven?" in 
Hebrew HD'D^n Uh rhjp 'D, the initial letters 
of each word are taken to form the word 
nS"D, " circumcision," and the finals to form 
HIPP "Jehovah;" hence it is concluded 
that Jehovah hath shown circumcision to 
be the way to heaven. Again: the six 
letters of the first word in Genesis, 
fVC^JOD"* 11 the beginning," are made 
use of to form the initials of six words 
which constitute a sentence signifying that 
"In the beginning God saw that Israel 
would accept the law," mm ^iW iSDiTK' 

t^n 1 ?** nan wani. 

3. Temura is a rabbinical word which 
signifies permutation. Hence temura is a 
Kabbalistic result produced by a change 
or permutation of the letters of a word. 
Sometimes the letters are transposed to 
form another word, as in the modern ana- 
gram; and sometimes the letters are 
changed for others, according to certain 
fixed rules of alphabetical permutation, 
the 1st letter being placed for the 22d, the 
2d for the 21st, the 3d for the 20th, and so 
on. It is in this way that Babel, S33, is 
made out of Sheshach, "]tP2>, and hence the 
Kabbalists say that when Jeremiah used 
the word Sheshach (xxv. 26) he referred to 
Babel. 

Kadiri, Order of. A secret society 
existing in Arabia, which so much resem- 
bles Freemasonry in its object and forms, 
that Lieut. Burton, who succeeded in ob- 
taining initiation into it, calls the members 
"Oriental Freemasons." Burton gives a 
very interesting account of the Order in his 
Pilgrimage to El Medinah and Mecca. 

Kadosh. The name of a very im- 
portant degree in many of the Masonic 
Rites. The word Wlp is Hebrew, and sig- 
nifies holy or consecrated, and is thus in- 
tended to denote the elevated character of 
the degree and the sublimity of the truths 
which distinguish it and its possessors from 
the other degrees. Pluche says that in the 
East, a person preferred to honors bore a 
sceptre, and sometimes a plate of gold on 
the forehead, called a Kadosh, to apprise 
the people that the bearer of this mark or 
rod was a public person, who possessed the 
privilege of entering into hostile camps 
without the fear of losing his personal 
liberty. 

The degree of Kadosh, though found in 
many of the Rites and in various countries, 
seems, in all of them, to have been more 
or less connected with the Knights Tern- 



KADOSH 



KELLY 



393 



plars. In some of the Rites it was placed 
at the head of the list, and was then digni- 
fied as the "ne plus ultra" of Masonry. 

It was sometimes given as a separate 
order or Rite within itself, and then it was 
divided into the three degrees of Illus- 
trious Knight of the Temple, Knight of 
the Black Eagle, and Grand Elect. 

Oliver enumerates six degrees of Kadosh : 
the Knight Kadosh ; Kadosh of the Chap- 
ter of Clermont ; Philosophical Kadosh ; 
Kadosh Prince of Death ; and Kadosh of 
the Ancient and Accepted Scottish Rite. 

The French rituals speak of seven : Ka- 
dosh of the Hebrews ; Kadosh of the first 
Christians ; Kadosh of the Crusades ; Ka- 
dosh of the Templars ; Kadosh of Crom- 
well or the Puritans; Kadosh of the Jes- 
uits; and the True Kadosh. 'But I doubt 
the correctness of this enumeration, which 
cannot be sustained by documentary evi- 
dence. In all of these Kadoshes the doc- 
trine and the modes of recognition are 
substantially the same, though in most of 
them the ceremonies of initiation differ. 

Ragon mentions a Kadosh which is said 
to have been established at Jerusalem in 
1118; but here he undoubtedly refers to the 
Order of Knights Templars. He gives also 
in his Tuileur General the nomenclature of 
no less than fourteen Kadosh degrees. 

The doctrine of the Kadosh system is 
that the persecutions of the Knights Tem- 
plars by Philip the Fair of France, and 
Pope Clement V., however cruel and san- 
guinary in its results, did not extinguish the 
Order, but it continued to exist under the 
forms of Freemasonry. That the ancient 
Templars are the modern Kadoshes, and 
that the builder at the Temple of Solomon 
is now replaced by James de Molay, the 
martyred Grand Master of the Templars, 
the assassins being represented by the king 
of France, the Pope, and Naffodei the in- 
former against the Order; or, it is some- 
times said, by the three informers, Squin 
de Florian, Naffodei, and the Prior of Mont- 
faucon. 

As to the history of the Kadosh degree, it 
is said to have been first invented at Lyons, 
in France, in 1743, where it appeared under 
the name of the Petit Elu. This degree, 
which is said to have been based upon the 
Templar doctrine heretofore referred to, 
was afterwards developed into the Kadosh, 
which we find in 1758 incorporated as the 
Grand Elect Kadosh into the system of the 
Council of Emperors of the East and West, 
which was that year formed at Paris, whence 
it descended to the Scottish Rite Masons. 

Of all the Kadoshes, two only are now 

important, viz.: the Philosophic Kadosh, 

which has been adopted by the Grand 

Orient of France, and the Knight Kadosh, 

2 Z 



which constitutes the thirtieth degree of 
the Ancient and Accepted Scottish Rite, 
this latter being the most generally diffused 
of the Kadoshes. 

Kadosh, called also the Holy Man. 
(Kadosch ou V Homme Saint.) The tenth and 
last degree of the Rite of Martinism. 

Kadosh, Grand, Elect Knight. 
The sixty-fifth degree of the Rite of Mia- 
raim. 

Kadosh, Knight. The thirtieth 
degree of the Scottish Rite. See Knight 
Kadosh. 

Kadosh of the Jesuits. Accord- 
ing to Thory, {Act. Lat., i. 320,) this degree 
is said to have been invented by the Jesuits 
of the College of Clermont. The state- 
ment is not well supported. De Bonne- 
ville's Masonic Chapter of Clermont was 
probably, either with or without design, 
confounded with the Jesuitical College of 
Clermont. See Jesuits. 

Kadosh, Philosophic. A modifi- 
cation of the original Kadosh, for which it 
has been substituted and adopted by the 
Grand Orient of France. The military 
character of the Order is abandoned, and 
the Philosophic Kadosh wear no swords. 
Their only weapon is the Word. 

Kadosh, Prince. A degree of the 
collection of Pyron. 

Kadosh Prince of Heath. The 
twenty-seventh degree of the Rite of Miz- 
raim. 

Kamea. Hebrew, V'Op, an amulet. 
More particularly applied by the Kab- 
balists to magic squares inscribed on paper 
or parchment, and tied around the neck as 
a safeguard against evil. See Magic Squares. 

Kasideans. A Latinized spelling of 
Chasidim, which see. 

Katharsis. Greek, Kadapaig. The 
ceremony of purification in the Ancient 
Mysteries. Muller says (Dorians, i. 384,) 
that "one of the important parts of the 
Pythagorean worship was the pcean, which 
was sung to the lyre in spring-time by a 
person sitting in the midst of a circle of 
listeners: this was called the katharsis or 
purification." 

Keeper of the Seals. An officer 
called Garde des Sceaux in Lodges of the 
French Rite. It is also the title of an 
officer in Consistories of the Scottish Rite. 
The title sufficiently indicates the functions 
of the office. 

Kelly, Christopher. A Masonic 
plagiarist, who stole bodily the whole of 
the typical part of the celebrated work of 
Samuel Lee entitled Orbis Miraculum, or 
The Temple of Solomon pourtrayed by Scrip- 
ture Light, and published it as his own under 
the title of Solomon's Temple spiritualized .- 
setting forth the Divine Mysteries of the Tern- 



394 



KEY 



KEY-STONE 



•pie, with an account of its Destruction. He 
prefaced the book with An Address to all 
Free and Accepted Masons. The first edi- 
tion was published at Dublin in 1803, and 
on his removal to America he published a 
second in 1820, at Philadelphia. Kelly 
was, unfortunately, a Freemason, but not an 
honest one. 

K,ey. "The key," says Dr. Oliver, 
(Landm., i. 180,) "is one of the most im- 
portant symbols of Freemasonry. It bears 
the appearance of a common metal instru- 
ment, confined to the performance oT one 
simple act. But the well-instructed brother 
beholds in it the symbol which teaches him 
to keep a tongue of good report, and to ab- 
stain from the debasing vices of slander 
and defamation." Among the ancients the 
key was a symbol of silence and circum- 
spection ; and thus Sophocles alludes to it 
in the (Edipus Coloneus, (1051) where he 
makes the chorus speak of "the golden 
key which had come . upon the tongue of 
the ministering hierophant in the mysteries 
of Eleusis — wv nai xP VG ^ a k^V~ zkI yTiuaaa 
Pefiane irpoGir6?Mv Ev/xoTiTriddv." Callimachus 
says that the priestess of Ceres bore a key 
as the ensign of her mystic office. The key 
was in the mysteries of Isis a hieroglyphic 
of the opening or disclosing of the heart 
and conscience, in the kingdom of death, 
for trial and judgment. 

In the old rituals of Masonry the key 
was an important symbol, and Dr. Oliver 
regrets that it has been abandoned in the 
modern system. In the rituals of the first 
degree, in the eighteenth century, allusion 
is made to a key by whose help the secrets 
of Masonry are to be obtained, which key 
" is said to hang and not to lie, because it 
is always to hang in a brother's defence 
and not to lie to his prejudice." It was said, 
too, to hang " by the thread of life at the 
entrance," and was closely connected with 
the heart, because the tongue "ought to 
utter nothing but what the heart dictates." 
And, finally, this key is described as being 
" composed of no metal, but a tongue of good 
report." In the ritual of the Master's de- 
gree in the Adonhiramite Eite, we find this 
catechism : 

" Q. What do you conceal? 

" A. All the secrets which have been in- 
trusted to me. 

" Q. Where do you conceal them ? 

" A. In the heart. 

" Q. Have you a key to gain entrance 
there? 

" A. Yes, Eight Worshipful. 

" Q. Where do you keep it ? 

" A. In a box of coral which opens and 
shuts only with ivory keys. « 

" Q. Of what metal is it composed ? 

" A. Of none. It is a tongue obedient 



to reason, which knows only how to speak 
well of those of whom it speaks in their 
absence as in their presence." 

All of this shows that the key as a sym- 
bol was formerly equivalent to' the modern 
symbol of the " instructive tongue," which, 
however, with almost the same interpreta- 
tion, has now been transformed to the sec- 
ond or Fellow Craft's degree. The key, 
however, is still preserved as a symbol of 
secrecy in the Eoyal Arch degree; and it is 
also presented to us in the same sense in 
the rvory key of the Secret Master, or 
fourth degree of the Scottish Eite. In 
many of the German Lodges an ivory key 
is made a part of the Masonic clothing of 
each brother, to remind him that he should 
lock up or conceal the secrets of Freema- 
sonry in his heart. 

But among the ancients the key was also 
a symbol of power ; and thus among the 
Greeks the title of uleidovxoQ, or key-bearer, 
was bestowed upon one holding high office ; 
and with the Eomans, the keys are given 
to the bride on the day of marriage, as a 
token that the authority of the house was 
bestowed upon her ; and if afterwards di- 
vorced, they were taken from her, as a 
symbol of the deprivation of her office. 
Among the Hebrews the key was used in 
the same sense. "As the robe and the 
baldric," says Lowth, (Is., p. 2, s. 4,) " were 
the ensigns of power and authority, so like- 
wise was the key the mark of office, either 
sacred or civil." Thus in Isaiah it is said : 
" The key of the house of David will I lay 
upon his shoulders ; so he shall open, and 
none shall shut ; and he shall, shut, and 
none shall open," (xxii. 22.) Our Saviour 
expressed a similar idea when he said to St. 
Peter, " I will give unto thee the keys of 
the kingdom of heaven." It is in reference 
to this interpretation of the symbol, and 
not that of secrecy, that the key has been 
adopted as the official jewel of the treas- 
urer of a Lodge, because he has the purse, 
the source of power, under his command. 

Key of Masonry. See Knight of 
' the Sun. 

Key-Stone. The stone placed in the 
centre of an arch which preserves the 
others in their places, and secures firmness 
and stability to the arch. As it was for- 
merly the custom of Operative Masons to 
place a peculiar mark on each stone of a 
building to designate the workman by 
whom it had been adjusted, so the Key- 
Stone was most likely to receive the most 
prominent mark, that of the superintend- 
ent of the structure. Such is related to 
have occurred to that Key -Stone which 
plays so important a part in the legend of 
the Eoyal Arch degree. 

The objection has sometimes been made, 



KILWINNING 



KILWINNING 



395 



that the arch was unknown in the time of 
Solomon. But this objection has been com- 
pletely laid at rest by the researches of an- 
tiquaries and travellers within a few years 
past. Wilkinson discovered arches with 
regular key-stones in the doorways of the 
tombs of Thebes, the construction of which 
he traced to the year 1540 b. c, or 460 
years before the building of the Temple of 
Solomon. And Dr. Clark asserts that the 
Cycoplean gallery of Tyrius exhibits lancet- 
shaped arches almost as old as the time of 
Abraham. In fact, at the Solomonic era, 
the construction of the arch must have 
been known to the Dionysian artificers, of 
whom, it is the received theory, many were 
present at the building of the Temple. 

Kilwinning. As the city of York 
claims to be the birthplace of Masonry in 
England, the obscure little village of Kil- 
winning is entitled to the same honor with 
respect to the origin of the Order in the 
sister kingdom of Scotland. The claim to 
the honor, however, in each case, depends 
on the bare authority of a legend, the au- 
thenticity of which is now doubted by many 
Masonic historians. A place, which, in it- 
self small and wholly undistinguishable 
in the political, the literary, or the com- 
mercial annals of its country, has become 
of great importance in the estimation of 
the Masonic antiquary from its intimate 
connection with the history of the Institu- 
tion. 

The abbey of Kilwinning is situated in 
the bailiwick of Cunningham, about three 
miles north of the royal burgh of Irving, 
near the Irish Sea. The abbey was founded 
in the year 1140, by Hugh Morville, Con- 
stable of Scotland, and dedicated to St. 
Winning, being intended for a company of 
monks of the Tyronesian Order, who had 
been brought from Kelso. The edifice 
must have been constructed at great ex- 
pense, and with much magnificence, since 
it is said to have occupied several acres of 
ground in its whole extent. 

Lawrie (Hist, of Freemasonry) says that, 
by authentic documents as well as by other 
collateral arguments which amount almost 
to a demonstration, the existence of the 
Kilwinning Lodge has been traced back as 
far as the end of the fifteenth century. But 
we know that the body of architects who 
perambulated the continent of Europe 
under the name of "Travelling Free- 
masons," flourished at a much earlier 
period ; and we learn, also, from Lawrie 
himself, that several of these Masons 
travelled into Scotland, about the beginning 
of the twelfth century. Hence, we have 
every reason to suppose that these men 
were the architects who constructed the 
abbey at Kilwinning, and who first estab- 



lished the institution of Freemasonry in 
Scotland. If such be the fact, we must 
place the origin of the first Lodge in that 
kingdom at an earlier date, by three cen- 
turies, than that claimed for it by Lawrie, 
which would bring it much nearer, in point 
of time, to the great Masonic Assembly, 
which is traditionally said to have been 
convened in the year 926, by Prince Edwin, 
at York, in England. 

There is some collateral evidence to sus- 
tain the probability of this early commence- 
ment of Masonry in Scotland. It is very 
generally admitted that the Royal Order of 
Herodem was founded by King Eobert 
Bruce, at Kilwinning. Thory, in the Acta 
Latamorum, gives the following chronicle: 
"Eobert Bruce, King of Scotland, under 
the title of Eobert I., created the Order of 
St. Andrew of Chardon, after the battle of 
Bannockburn, which was fought on the 24th 
of June, 1314. To this Order was after- 
wards united that of Herodem, for the sake 
of the Scotch Masons, who formed a part 
of the thirty thousand troops with whom 
he had fought an army of one hundred 
thousand Englishmen. King Eobert re- 
served the title of Grand Master to himself 
and his successors forever, and founded the 
Eoyal Grand Lodge of Herodem at Kil- 
winning." 

Dr. Oliver says that "the Eoyal Order 
of Herodem had formerly its chief seat at 
Kilwinning ; and there is every reason to 
think that it and St. John's Masonry were 
then governed by the same Grand Lodge." 

In 1820, there was publ^hed at Paris a 
record which states that in 1286, James, 
Lord Stewart, received the Earls of Glou- 
cester and Ulster into his Lodge at Kil- 
winning ; which goes to prove that a Lodge 
was then existing and in active operation 
at that place. 

The modern iconoclasts, however, who 
are levelling these old legends with un- 
sparing hands, have here been at work. 
Brother D. Murray Lyon has attacked the 
Bruce legend, and in the London Free- 
mason's Magazine, (1868, p. 141,) says: 
" Seeing that the fraternity of Kilwinning 
never at any period practised or acknowl- 
edged other than Craft degrees, and have 
not preserved even a shadow of a tradition 
that can in the remotest degree be held to 
identify Eobert Bruce with the holding of 
Masonic Courts, or the Institution of a 
Secret Order at Kilwinning, the fraternity 
of the ' Herodim ' must be attributed to 
another than the hero of Bannockburn, and 
a birthplace must be sought for it in a soil 
still more favorable to the growth of the 
high grades than Scotland has hitherto 
proved." He intimates that the legend 
was the invention of the Chevalier Eamsay, 



KILWINNING 



KILWINNING 



whose birthplace was in the vicinity of 
Kilwinning. 

I confess that I look upon the legend and 
the documents that contain it with some 
favor, as at least furnishing the evidence 
that there has been among the Fraternity a 
general belief of the antiquity of the Kil- 
winning Lodge. Those, however, whose 
faith is of a more hesitating character, will 
find the most satisfactory testimonies of the 
existence of that Lodge in the beginning 
of the fifteenth century. At that period, 
when James II. was on the throne, the 
Barons of Roslin, as hereditary Patrons of 
Scotch Masonry, held their annual meet- 
ings at Kilwinning, and the Lodge at that 
place granted Warrants of Constitution for 
the formation of subordinate Lodges in 
other parts of the kingdom. The Lodges 
thus formed, in token of their respect for, 
and submission to, the mother Lodge 
whence they derived their existence, affixed 
the word Kilwinning to their own dis- 
tinctive name; many instances of which 
are still to be found on the register of the 
Grand Lodge of Scotland — such as Cannon- 
gate Kilwinning, Greenock Kilwinning, 
Cumberland Kilwinning, etc. 

But, in process of time, this Grand Lodge 
at Kilwinning ceased to retain its suprem- 
acy, and finally its very existence. As 
in the case of the sister kingdom, where 
the Grand Lodge was removed from York, 
the birthplace of English Masonry, to 
London, so in Scotland, the supreme seat 
of the Order was at length transferred from 
Kilwinning to tjae metropolis ; and hence, 
in the doubtful document entitled the 
" Charter of Cologne," which purports to 
have been written in 1542, we find, in a 
list of nineteen Grand Lodges in Europe, 
that that of Scotland is mentioned as sit- 
ting at Edinburgh, under the Grand Mas- 
tership of John Bruce. In 1736, when the 
Grand Lodge of Scotland was organized, 
the Kilwinning Lodge was one of its con- 
stituent bodies, and continued in its obedi- 
ence until 1743. In that year petitioned 
to be recognized as the oldest Lodge in Scot- 
land; but as the records of the original 
Lodge had been lost, the present Lodge 
could not prove, says Lawrie, that it was 
the identical Lodge which had first prac- 
tised Freemasonry in Scotland. The peti- 
tion was therefore rejected, and, in con- 
sequence, the Kilwinning Lodge seceded 
from the Grand Lodge and established it- 
self as an independent body. It organized 
Lodges in Scotland ; and several instances 
are on record of its issuing charters as 
Mother Kilwinning Lodge to Lodges in 
foreign countries. Thus, it granted one to 
a Lodge in Virginia in 1758, and another 
in 1779 to some brethren in Ireland calling 



themselves the Lodge of High Knights 
Templars. But in 1807 the Mother Lodge 
of Kilwinning renounced all right of grant- 
ing charters, and came once more into the 
bosom of the Grand .Lodge, bringing with 
her all her daughter Lodges. 

Here terminates the connection of Kil- 
winning as a place of any special import- 
ance with the Masonry of Scotland. As 
for the abbey, the stupendous fabric which 
was executed by the Freemasons who first 
migrated into Scotland, its history, like that 
of the Lodge which they founded, is one 
of decline and decay. In 1560, it was in a 
great measure demolished by Alexander, 
Earl of Glencairne, in obedience to an 
Order from the States of Scotland, in the 
exercise of their usurped authority during 
the imprisonment of Mary Stuart. A few 
years afterwards, a part of the abbey chapel 
was repaired and converted into the parish 
church, and was used as such until about 
the year 1775, when, in consequence of its 
ruinous and dangerous state, it was pulled 
down and an elegant church erected in the 
modern style. In 1789, so much of the 
ancient abbey remained as to enable Grose, 
the antiquary, to take a sketch of the ruins; 
but now not a vestige of the building is to 
be found, nor can its exact site be ascer- 
tained with any precision. 

Kilwinning Manuscript. Also 
called the Edinburgh Kilwinning. This 
manuscript derives its name from its being 
written in a small quarto book, belonging 
to the celebrated "Mother Kilwinning 
Lodge " of Scotland. For its publication, 
the Masonic Fraternity is indebted to Bro. 
William James Hughan, who has inserted 
it in his Unpublished Records of the Craft, 
from a copy made for him from the original 
by Bro. D. Murray Lyon, of Ayr, Scotland. 
Bro. Lyon, "whilst glancing at the min- 
utes of the Lodge of Edinburgh from Decem- 
ber 27, 1675, till March 12, 1678, was struck 
with the similarity which the handwriting 
bore to that in which the Kilwinning copy 
of the Narrative of the Founding of the Craft 
is written, and upon closer examination he 
was convinced that in both cases the calli- 
graphy is the same." I agree with him in 
believing that this proves the date as well 
as the source of the manuscript, which, 
says Bro. Hughan, "was probably written 
earlier than A. D. 1670." The Anglican 
phraseology, and the fact that one of the 
charges requires that Masons should be 
" liedgemen to the King of England," con- 
clusively show that the manuscript was writ- 
ten in England and introduced into Scot- 
land. It is so much like the text of the Grand 
Lodge MS., published by Bro. Hughan in 
his Old Charges of British Freemasons, that, 
to use the language of Bro. Woodford, " it 



KILWINNING 



KNIGGE 



397 



would pass as an indifferent copy of that 
document." 
Kilwinning, Mother Lodge. For 

an account of this body, which was for 
some time the rival of the Grand Lodge of 
Scotland, see Kilwinning. 

Kilwinning System. The Masonry 
practised in Scotland, so called because it 
is supposed to have been instituted at the 
Abbey of Kilwinning. Oliver uses the 
term in his Mirror for the Johannite Masons, 
(p. 120.) See Saint John's Masonry. 

King. The second officer in a Royal 
Arch Chapter. He is the representative of 
Zerubbabel, prince or governor of Judah. 
When the Chapter meets as a Lodge of 
Mark, Past, or Most Excellent Masters, the 
King acts as Senior Warden. 

After the rebuilding of the second Tem- 
ple, the government of the Jews was ad- 
ministered by the high priests as the vice- 
gerents of the kings of Persia, to whom 
they paid tribute. This is the reason that 
the High Priest is the presiding officer in a 
Chapter, and the King only a subordinate. 
But in the Chapters of England and Ire- 
land, the King is made the presiding officer. 
The jewel of the King is a level surmounted 
by a crown suspended within a triangle. 

Kiss, Fraternal. The Germans call 
it der bruder kuss; the French, le baiser fra- 
ternal. It is the kiss given in the French 
and German Lodges by each brother to his 
right and left hand neighbor when the 
labors of the Lodge are closed. It is not 
adopted in the English or American sys- 
tems of Ancient Craft Masonry, although 
practised in some of the high degrees. 

Kiss of Peace. In the reception 
of an Ancient Knight Templar, it was the 
practice for the one who received him to 
greet him with a kiss upon the mouth. 
This, which was called the osculum pads or 
kiss of peace, was borrowed by the Tem- 
plars from the religious orders, in all of 
which it was observed. It is not practised 
in the receptions of Masonic Templarism. 

Kloss. Georg Burkh. Franz. A 
celebrated German Mason and Doctor of 
Medicine, who was born in 1788. Dr. 
Kloss was initiated into Masonry early in 
life. He reorganized the Eclectic Grand 
Lodge, of which he was several times Grand 
Master. He resided at Frankfort-on-the- 
Main, where he enjoyed a high reputation 
as a physician. He was the possessor of 
an extensive Masonic library, and devoted 
himself to the study of the antiquities and 
true character of the Masonic institution, 
insomuch that he was styled the "teacher 
of the German Freemasons." Kloss's the- 
ory Was that the present Order of Freema- 
sons found its origin in the stone-cutters 
and building corporations of the Middle 



Ages. He delivered, in the course of his 
life, many valuable historical discourses 
before the Lodge Zur Einigheit, several 
of which were printed and published. An- 
nals of the Lodge Zur Einigheit, Frankfort, 
1840 ; Freemasonry in its true meaning , from 
the ancient and genuine documents of the 
Stonemasons, Leipsic, 1846 ; A History of 
Freemasonry in England, Scotland, and Ire- 
land, Leipsic, 1848 ; A History of the Free- 
masons of France, from genuine documents, 
Darmstadt, 1852; and a Bibliography of 
Freemasonry, Frankfort, 1844. This last is a 
most valuable contribution to Masonic lit- 
erature. It contains a list of more than 
six thousand Masonic works in all lan- 
guages, with critical remarks on many of 
them. Dr. Kloss died at Frankfort, Febru- 
ary 10, 1854. Bro. Meisinger, who delivered 
his funeral eulogy, says of him : " He had 
a rare amount of learning, and was a dis- 
tinguished linguist; his reputation as a phy- 
sician was deservedly great ; and he added 
to these a friendly, tender, amiable dispo- 
sition, with great simplicity and upright- 
ness of character." 

Kneeling. Bending the knees has, in 
all ages of the world, been considered as an 
act of reverence and humility, and hence 
Pliny, the Roman naturalist, observes, that 
" a certain degree of religious reverence is 
attributed to the knees of man." Solomon 
placed himself in this position when he 
prayed at the consecration of the Temple ; 
and Masons use the same posture in some 
portions of their ceremonies, as a token of 
solemn reverence. In the act of prayer, 
Masons in the lower degrees adopt the 
standing posture, which was the usage of 
the primitive Church, where it was sym- 
bolic of the resurrection ; but Masons in 
the higher degrees generally kneel on one 
knee. 

Knee to Knee. When, in his 
devotions to the G. A. O. T. U., he seeks 
forgiveness for the past and strength for 
the future, the Mason is taught that he 
should, in these offices of devotion, join his 
brother's name with his own. The pre- 
rogative that Job, in his blindness, thought 
was denied to him, when he exclaimed, 
" Oh that one might plead for a man with 
God, as a man pleadeth for his neighbor ! " 
is here not only taught as a right, but in- 
culcated as a duty ; and the knee is directed 
to be bent in intercession, not for ourselves 
alone, but for the whole household of our 
brethren. 

Knigge. Adolph Franz Friede- 
rich Ludwig, Baron Von. He was 
at one time among the most distinguished 
Masons of Germany ; for while Weishaupt 
was the ostensible inventor and leader of 
the system of Bavarian Illuminism, it was 



398 



KNIGGE 



KNIGHTHOOD 



indebted for its real form and organiza- 
tion to the inventive genius of Knigge. 
He was born at Brendenbeck, near Hano- 
ver, October 16, 1752. He was initiated, 
January 20, 1772, in a Lodge of Strict Ob- 
servance at Cassel, but does not appear at 
first to have been much impressed with 
the Institution, for, in a letter to Prince 
Charles of Hesse, he calls its ceremonies 
'•'absurd, juggling tricks." Subsequently 
his views became changed, at least for a 
time. When, in 1780, the Marquis de Cos- 
tan zo was despatched by Weishaupt to 
Northern Germany to propagate the Order 
of the Illuminati, he made the acquaint- 
ance of Knigge, and succeeded in gaining 
him as a disciple. Knigge afterwards en- 
tered into a correspondence with Weis- 
haupt, in consequence of which his enthu- 
siasm was greatly increased. After some 
time, in reply to the urgent entreaties of 
Knigge for more light, Weishaupt confessed 
that the Order was as yet in an unfinished 
state, and actually existed only in his own 
brain ; the lower classes alone having been 
organized. Recognizing Knigge's abilities, 
he invited him to Bavaria, and promised to 
surrender to him all the manuscript mate- 
rials in his possession, that Knigge might; 
out of them, assisted by his own invention, 
construct the high degrees of the Rite. 

Knigge accordingly repaired to Bavaria 
in 1781, and when he met Weishaupt, the 
latter consented that Knigge should elabo- 
rate the whole system up to the highest 
mysteries. 

This task Knigge accomplished, and en- 
tered into correspondence with the Lodges, 
exerting all his talents, which were of no 
mean order, f©r the advancement of the Rite. 
He brought to its aid the invaluable labors 
of Bode, whom he prevailed upon to receive 
the degrees. 

After Knigge had fully elaborated the 
system, and secured for it the approval of the 
Areopagites, he introduced it into his dis- 
trict, and began to labor with every prospect 
of success. But Weishaupt now interfered ; 
and, notwithstanding his compact with 
Knigge, he made many alterations and ad- 
ditions, which he imperiously ordered the 
Provincial Directors to insert in the ritual. 
Knigge, becoming disgusted with this pro- 
ceeding, withdrew from the Order and soon 
afterwards entirely from Freemasonry, de- 
voting the rest of his life to general litera- 
ture. He died at Bremen, May 6, 1796. 

Knigge was a man of considerable talents, 
and the author of many books, both Ma- 
sonic and non-Masonic. Of these the 
following are the most important. A work 
published anonymously in 1781, entitled 
Ueber Jesuiten, Freimaureren una 1 deutsche 
Rosenkreuzer , i. e., " On the Jesuits, Free- 



masons and Rosicrucians ; " Versuch iiber die 
Freimaurerei, i. e., " Essay on Freemasonry," 
in 1784; Beytrag zur neuesten Geschichte 
des Freimaurerordens, i. e., " Contribution 
towards the latest History of the Order of 
Freemasons," in 1786 ; and, after he had 
retired from the Illuminati, a work en- 
titled Philo's endliche Erklarung, or " Phi- 
lo's final Declaration," 1788, which pro- 
fessed to be his answer to the numerous 
inquiries made of him in reference to his 
connection with the Order. 

Among his most popular non-Masonic 
works was a treatise on Social Philosophy, 
with the title of Ueber den Umgang mtt 
Menschen, or, "On Conversation with 
Men." This work, which was written 
towards the close of his life, was very fa- 
vorably received throughout Germany, and 
translated into many languages. Although 
abounding in many admirable remarks on 
the various relations and duties of life, to 
the Mason it will* be particularly interest- 
ing as furnishing a proof of the instability 
of the author's opinions, for, with all his 
abilities, Knigge evidently wanted a well- 
balanced judgment. Commencing life with 
an enthusiastic admiration for Freema- 
sonry, in a few years he became disgusted 
with it ; no long time elapsed before he was 
found one of its most zealous apostles ; and 
again retiring from the Order, he spent his 
last days in writing against it. In his Con- 
versation with Men, is a long chapter on 
Secret Societies, in which he is scarcely 
less denunciatory of them than Barruel or 
Robison. 

Knighthood. The Saxon word cnecht, 
from which we get the English knight, sig- 
nified at first a youth, and then a servant, 
or one who did domestic service, or a sol- 
dier who did military service, which might 
either be on foot or on horseback ; but the 
French word chevalier and the German ritter 
both refer to his equestrian character. Al- 
though Tacitus says that the German kings 
and chiefs were attended in war and peace 
by a select body of faithful servants, and 
although the Anglo-Saxon kings and thanes 
had their military attendants, who served 
them with a personal fealty, the knight, in 
the modern acceptation of the word, did 
not appear until the establishment in 
France of the order of chivalry. Thence 
knighthood rapidly passed into the other 
countries of Christendom ; for it always was 
a Christian institution. 

The stages through which a candidate 
passed until his full investiture with the 
rank of knighthood were three : the Page, 
the Squire or Esquire, and the Knight. 

1. The Page. The child who was des- 
tined to knighthood continued until he 
was seven years old in the charge of women, 



KNIGHTHOOD 



KNIGHTHOOD 



399 



who gave him that care which his tender 
age required. He was then taken from 
them and placed in the hands of a governor, 
who prepared him by a robust and manly 
education for the labors and dangers of 
war. He was afterwards put into the 
household of some noble, where he first as- 
sumed the title of a Page. His employ- 
ments were to perform the service of a do- 
mestic about the person of his master and 
mistress ; to attend them in the chase, 
on their journeys, their visits, and their 
walks ; to carry their messages, or even to 
wait on them at table. The first lessons 
given to him were in the love of God and 
attachment and respect to females. His 
religious education was not neglected, and 
he was taught a veneration for all sacred 
things. His instructions in respect to 
manners, conversation, and virtuous habits 
were all intended to prepare him for his 
future condition as a knight. 

2. The Squire. The youth, on emerging 
from the employment of a Page, took on 
him that of Squire, called in French ecuyer. 
This promotion was not unaccompanied by 
an appropriate ceremony. The Page who 
was to be made a Squire was presented to 
the altar by his father and mother, or by 
those who represented them, each holding 
a lighted taper in his hand. The officiating 
priest took from the altar a sword and belt, 
on which he bestowed several benedictions, 
and then placed them on the youth, who 
from that time constantly wore them. The 
Squires were divided into various classes, 
each of whose employment was different. 
To some, as to the chamberlains, was com- 
mitted the care of the gold and silver of 
the household; others, as the constable, 
had the charge of the table utensils ; others 
were carvers, and others butlers. But the 
most honorable and the only one connected 
immediately with chivalry was the Squire 
of Honor or the Body Squire. He was 
immediately attached to some knight, 
whose standard he carried. He helped to 
dress and undress him, and attended him 
morning and evening in his apartment. 
On a march, he led the war-horse of his 
master and carried his sword, his helmet, 
and his shield. In the hour of battle, the 
Squire, although he did not actually take a 
part in the combat, was not altogether an 
idle spectator of the contest. In the shock 
of battle, the two lines of knights, with 
their lances in rest, fell impetuously on 
each other ; some, who were thrown from 
their horses, drew their swords or battle- 
axes to defend themselves and to make new 
attacks, while advantage was sought by their 
enemies over those who had been thrown. 
During all this time, the Squire was atten- 
tive to every motion of his master. In the 



one case, to give him new arms, or to sup- 
ply him with another horse ; to raise him 
up when he fell, and to ward off the strokes 
aimed at him ; while in the other case, he 
seconded the knight by every means that 
his skill, his valor, and his zeal could sug- 
gest, always, however, within the strict 
bounds of the defensive, for the Squire was 
not permitted by the laws of chivalry to 
engage in offensive combat with a knight. 

3. The Knight These services merited 
and generally received from the knight the 
most grateful acknowledgment, and in time 
the high honor of the badge of knighthood 
bestowed by his own hand, for every knight 
possessed the prerogative of making other 
knights. 

The age of twenty-one was that in which 
the youthful Squire, after so many proofs 
of zeal, fidelity, and valor, might be ad- 
mitted to the honor of knighthood. The 
rule as to age was not, however, always ob- 
served. Sometimes the Squire was not 
knighted until he was further advanced in 
years, and in the case of princes the time 
was often anticipated. There are instances 
of infants, the sons of kings, receiving the 
dignity of knighthood. 

The creation of a knight was accompanied 
by solemn ceremonies, which some writers 
have been pleased to compare to those of 
the Church in the administration of its 
sacraments, and there was, if not a close 
resemblance, a manifest allusion in the one 
to the other. The white habit and the bath 
of the knight corresponded to the form of 
baptism ; the stroke on the neck and the em- 
brace given to the new knight were compared 
to the ceremony of confirmation ; and as the 
godfather made a present to 1Jie child whom 
he held at the font, so the lord who con- 
ferred knighthood was expected to make a 
gift or grant some peculiar favor to the 
knight whom he had dubbed. 

The preliminary ceremonies which pre- 
pared the neophyte for the sword of chiv- 
alry were as follows : austere fasts ; whole 
nights passed in prayers in a church or 
chapel ; the sacraments of confession, pen- 
ance, and the eucharist; bathings, which 
prefigured purity of manners and life ; a 
white habit as a symbol of the same purity, 
and in imitation of the custom with new 
converts on their admission into the Church ; 
and a serious attention to sermons, were all 
duties of preparation to be devoutly per- 
formed by the Squire previous to his being 
armed with the weapons and decorated with 
the honors of knighthood. 

An old French chronicler thus succinctly 
details the ceremony of creation and inves- 
titure. The neophyte bathes; after which, 
clothed in white apparel, he is to watch all 
night in the church, and remain there in 



400 



KNIGHTHOOD 



KNIGHTHOOD 



prayer until after the celebration of high 
mass. The communion being then re- 
ceived, the youth solemnly raises his joined 
hands and his eyes to heaven, when the 
priest who had administered the sacrament 
passes the sword over the neck of the youth 
and blesses it. The candidate then kneels 
at the feet of the lord or knight who is to 
arm him. The lord asks him with what 
intent he desires to enter into that sacred 
Order, and if his views tend only to the 
maintenance and honor of religion and of 
knighthood. The lord, having received 
from the candidate a satisfactory reply to 
these questions, administers the oath of 
reception, and gives him three strokes on 
the neck with the flat end of the sword, 
which he then girds upon him. This scene 
passes sometimes in a hall or in the court of 
a palace, or, in time of war, in the open field. 
The girding on of the sword was accom- 
panied with these or similar words : " In 
the name of God, of St. Michael, and of 
St. George, I make thee a knight : be brave, 
be hardy, and be loyal." And then the 
kneeling candidate is struck upon the 
shoulder or back of the neck, by him who 
confers the dignity, with the flat of the 
sword, and directed to rise in words like 
these : " Arise, Sir Damian ; " a formula 
still followed by the sovereigns of England 
when they confer the honor of knighthood. 
And hence the word "Sir," which is equiv- 
alent to the old French "Sire," is ac- 
counted, says Ashmole, " parcel of their 
style." 

Sir William Segar, in his treatise on 
Civil and Military Honor, gives the follow- 
ing account of the ceremonies used in Eng- 
land in the sixth century : 

"A stage was erected in some cathedral, 
or spacious place near it, to which the gen- 
tleman was conducted to receive the honor 
of knighthood. Being seated on a chair 
decorated with green silk, it was demanded 
of him if he were of a good constitution, 
and able to undergo the fatigue required in 
a soldier ; also whether he were a man of 
good morals, and what credible witnesses 
he could produce to affirm the same. 

" Then the Bishop or Chief Prelate of the 
Church administered the following oath: 
' Sir, you that desire to receive the honor of 
knighthood, swear before God and this holy 
book that you will not fight against his Ma- 
jesty, that now bestoweth the order of knight- 
hood upon you. You shall also swear to 
maintain and defend all Ladies, Gentlemen, 
Widows and Orphans; and you shall shun 
no adventure of your person in any war 
wherein you shall happen to be.' 

"The oath being taken, two Lords led 
him to the King, who drew his sword, and 
laid it upon his head, saying, God and St. 



George (or what other saint the King 
pleased to name, ) make thee a good knight ; 
after which seven Ladies dressed in white 
came and girt a sword to his side and four 
knights put on his spurs. 

" These ceremonies being over, the Queen 
took him by the right hand, and a Duchess 
by the left, and leading him to a rich seat, 
placed him on an ascent, where they seated 
him, the King sitting on his right hand, 
and the Queen on his left. 

"Then the Lords and Ladies also sat 
down upon other seats, three descents 
under the King ; and being all thus seated, 
they were entertained with a delicate colla- 
tion ; and so the ceremony ended." 

The manner of arming a newly-made 
knight was first to put on the spurs, then 
the coat-of-mail, the cuirass, the brasset or 
casque, and the gauntlets. The lord or 
knight conferring the honor then girded 
on the sword, which last was considered as 
the most honorable badge of chivalry, and 
a symbol of the labor that the knight was 
in future to encounter. It was in fact 
deemed the real and essential part of the 
ceremony, and that which actually consti- 
tuted the knight. Du Cange, in his Glos- 
sarium, defines the Latin word militare, in 
its mediaeval sense, as signifying "to make 
a knight," which was, he says, " balteo 
militari accingere," i. e., to gird on him the 
knightly belt ; and it is worthy of remark, 
that cingulus, which in pure Latin signifies 
a belt, came in the later Latin of Justinian 
to denote the military profession. I need 
not refer to the common expression, "a 
belted knight," as indicating the close con- 
nection between knighthood and the gird- 
ing of the belt. It was indeed the belt and 
sword that made the knight. 

The oath taken by the knight at his re- 
ception devoted him to the defence of re- 
ligion and the Church, and to the protection 
of widows, orphans, and all of either sex 
who were powerless, unhappy, or suffering 
under injustice and oppression ; and to 
shrink from the performance of these du- 
ties whenever called upon, even at the 
sacrifice of his life, was to incur dishonor 
for the rest of his days. 

Of all the laws of chivalry, none was 
maintained with more rigor than that which 
secured respect for the female sex. " If an 
honest and virtuous lady," says Brantome, 
" will maintain her firmness and constancy, 
her servant, that is to say the knight who 
had devoted himself to her service, must 
not even spare his life to protect and de- 
fend her, if she runs the least risk either 
of her fortune, or her honor, or of any cen- 
sorious word, for we are bound by the laws 
of Chivalry to be the champions of women's 
afflictions." 



KNIGHTHOOD 



KNIGHTHOOD 



401 



Nor did any human law insist with so 
much force as that of chivalry upon the 
necessity of an inviolable attachment to 
truth. Adherence to his word was esteemed 
the most honorable part of a knight's 
character. Hence to give the lie was con- 
sidered the most mortal and irreparable 
affront, to be expiated only by blood. 

An oath or solemn promise given in the 
name of a knight was of all oaths the most 
inviolable. Knights taken in battle en- 
gaged to come of their own accord to prison 
whenever it was required by their captors, 
and on their word of honor they were read- 
ily allowed liberty for the time for which 
they asked it ; for no one ever doubted that 
they would fulfil their engagements. Sov- 
ereigns considered their oath of knight- 
hood as the most solemn that they could 
give, and hence the Duke of Bretagne, 
having made a treaty of peace with Charles 
the Sixth of France, swore to its observ- 
ance " by the faith of his body and the loy- 
alty of his knighthood." 

It is scarcely necessary to say that gen- 
erous courage was an indispensable quality 
of a knight. An act of cowardice, of cru- 
elty, or of dishonorable warfare in battle, 
would overwhelm the doer with deserved 
infamy. In one of the tenzones, or poetical 
contests of the Troubadours, it is said that 
to form a perfect knight all the tender 
offices of humanity should be united to the 
greatest valor, and pity and generosity to 
the conquered associated with the strictest 
justice and integrity. Whatever was con- 
trary to the laws of war was inconsistent 
with the laws of chivalry. 

The laws of chivalry also enforced with 
peculiar impressiveness sweetness and mod- 
esty of temper, with that politeness of de- 
meanor which the word* courtesy was meant 
perfectly to express. An uncourteous knight 
would have been an anomaly. 

Almost all of these knightly qualities are 
well expressed by Chaucer in the Prologue 
to his Knight's Tale : 

" A knight there was, and that a worthy man, 
That from the time that he first began 
To riden out he loved chivalry, 
Truth and honor, freedom and courtesy. 
Full worthy was he in his lord's war 
And thereto had he ridden, no man farre ; 
As well in Christendom as in Heatheness, 
And ever honored for his worthiness. 

" And ever more he had a sovereign price, 
And though that he was worthy, he was wise 
And of his port as meek as was a maid. 
He never yet no villainy he said 
In all his life unto no manner wight, 
He was a very perfect, gentle knight." 

The most common and frequent occa- 
sions on which knights were created, inde- 
3A 26 



pendent of those which happened in war, 
were at the great feasts of the Church, and 
especially at the feast of Pentecost ; also at 
the publications of peace or a truce, the 
coronations of kings, the birth or baptism 
of princes, and the days on which those 
princes had themselves received knight- 
hood. But a knight could at any time con- 
fer the distinction on one whom he deemed 
deserving of it. 

There was a distinction between the titles 
as well as the dress of a knight and a 
squire. The knight was called Don, Sire, 
Messire, or, in English, Sir — a title not be- 
stowed upon a squire : and while the wife 
of the former was called a Lady, that of 
the latter was only a Gentlewoman. The 
wife of a knight was sometimes called 
Militissa, or female knight. 

In their dresses and their harness, 
knights were entitled to wear gold and 
golden decorations, while* the squires were 
confined to the use of silver. Knights 
alone had a right to wear, for the lining of 
their cloaks and mantles, ermine, sable, 
and meniver, which were the most valua- 
ble furs ; while those of a less costly kind 
were for the squires. The long and train- 
ing mantle, of a scarlet color, and lined 
with ermine or other precious furs, which 
was called the Mantle of Honor, w T as espe- 
cially reserved for the knight. Such a 
mantle was always presented by the kings 
of France to knights whom they created. 
The mantle was considered the most august 
and noble decoration that a knight could 
wear, when he was not dressed in his armor. 
The official robes still worn by many mag- 
istrates in Europe are derived from the 
knightly Mantle of Honor. 

It should be remarked that the order 
of knighthood, and the ceremonies accom- 
panying the investiture of a knight, were 
of a symbolic character, and are well cal- 
culated to remind the Freemason of the 
symbolic character of his own Institution. 

The sword which the knight received 
was called "the arms of mercy," and he 
was told to conquer his enemies by mercy 
rather than by force of arms. Its blade 
was two-edged, to remind him that he must 
maintain chivalry and justice, and contend 
only for the support of these two chief pil- 
lars of the temple of honor. The lance rep- 
resented Truth, because truth, like the 
lance, is straight. The coat of mail was 
the symbol of a fortress erected against 
vice ; for, as castles are surrounded by walls 
and ditches, the coat of mail is closed in all 
its parts, and defends the knight against 
treason, disloyalty, pride, and every other 
evil passion. The rowels of the spur were 
given to urge the possessor on to deeds of 
honor and virtue. The shield, which he 



402 



KNIGHTHOOD 



KNIGHTHOOD 



places betwixt himself and his enemy, was 
to remind him that the knight is a shield 
interposed between the prince and the peo- 
ple, to preserve peace and tranquillity. 

In a Latin manuscript of the thirteenth 
century, copied by Anstis, (App«, p. 95,) will 
be found the following symbolical expla- 
nation of the ceremonial of knighthood. 
The bath was a symbol of the washing 
away of sin by the sacrament of baptism. 
The bed into which the novice entered and 
reposed after the bath, was a symbol of the 
peace of mind which would be acquired by 
the virtue of chivalry. The white gar- 
ments with which he was afterwards 
clothed, were a symbol of the purity which 
a knight should maintain. The scarlet 
robe put on the newly-made knight was 
symbolic of the blood which he should be 
ready to shed for Christ and the Church. 
The dark boots are a sign of the earth, 
whence we all came, and to which we are 
all to return. The white belt is a symbol 
of chastity. The golden spur symbolizes 
promptitude of action. The sword is a 
symbol of severity against the attacks of 
Satan; its two edges are to teach the 
knight that he is to defend the poor 
against the rich, and the weak against the 
powerful. The white fillet around the head 
is a symbol of good works. The alapa or 
blow was in memorial of him who made him 
a knight. 

There was one usage of knighthood 
which is peculiarly worthy of attention. 
The love of glory, which was so inspiring 
to the knights of chivalry, is apt to pro- 
duce a spirit of rivalry and emulation that 
might elsewhere prove the fruitful source 
of division and discord. But this was pre- 
vented by the fraternities of arms so com- 
mon among the knights. Two knights who 
had, perhaps, been engaged in the same ex- 
peditions, and had conceived for each other 
a mutual esteem and confidence, would en- 
ter into a solemn compact by which they 
became and were called " Brothers in 
arms." Under this compact, they swore to 
share equally the labors and the glory, the 
dangers and the profits of all enterprises, 
and never, under any circumstances, to 
abandon each other. The brother in arms 
was to be the enemy of those who were the 
enemies of his brother, and the friend of 
those who were his friends ; both of them 
were to divide their present and future 
wealth, and to employ that and their lives 
for the deliverance of each other if taken 
prisoner. The claims of a brother in arms 
were paramount to all others, except those 
of the sovereign. If the services of a 
knight were demanded at the same time by 
a lady and by a brother in arms, the claim 
of the former gave way to that of the latter. 



But the duty which was owing to the prince 
or to the country was preferred to all others, 
and hence brothers in arms of different na- 
tions were only united together so long as 
their respective sovereigns were at peace, 
and a declaration of war between two 
princes dissolved all such confraternities 
between the subjects of each. But except 
in this particular case, the bond of brother- 
hood was indissoluble, and a violation of 
the oath which bound two brothers to- 
gether was deemed an act of the greatest 
infamy. They could not challenge each 
other. They even wore in battle the same 
habits and armor, as if they desired that 
the enemy should mistake one for the 
other, and thus that both might incur an 
equal risk of the dangers with which each 
was threatened. 

Knights were divided into two ranks, 
namely, Knights Bachelors and Knights 
Bannerets. 

The Knight Bachelor was of the lower 
rank, and derived his title most prob- 
ably from the French bas chevalier. In the 
days of chivalry, as well as in later times, 
this dignity was conferred without any refer- 
ence to a qualification of property. Many 
Knights Bachelors were in fact mere ad- 
venturers, unconnected by feudal ties of 
any sort, who offered their services in war 
to any successful leader, and found in their 
sword a means of subsistence, not only by 
pay and plunder, but in the regularly es- 
tablished system of ransom, which every 
knight taken in action paid for his liberty. 
The Knight Bachelor bore instead of a 
square banner a pointed or triangular en- 
sign, which was forked by being extended 
in two cornets or points, and which was 
called a pennon. The triangular banner, 
not forked, was called a pennoncel, and was 
carried by a squire. 

The Knight Banneret, a name derived 
from banneret, a little banner, was one who 
possessed many fiefs, and who was obliged 
to serve in war with a large attendance of 
followers. 

If a knight was rich and powerful enough 
to furnish the state or his sovereign with a 
certain number of armed men, and to enter- 
tain them at his own expense, permission 
was accorded to him to add to his simple 
designation of Knight or Knight Bachelor, 
the more noble and exalted title of Knight 
Banneret. This gave him the light to 
carry a square banner on the top of his 
lance. Knights Bachelors were sometimes 
made Bannerets on the field of battle, and 
as a reward of their prowess, by the simple 
ceremony of the sovereign cutting off with 
his sword the cornets or points of their 
pennons, thus transforming them into 
square banners. Clark, in his History of 



KNIGHTHOOD 



KNIGHTHOOD 



403 



Knighthood, (vol. i., p. 73,) thus describes 
this ceremony in detail : 

" The king or his general, at the head 
of his army drawn up in order of battle 
after a victory, under the royal standard 
displayed, attended by all the officers and 
nobility present, receives the knight led be- 
tween two knights carrying his pennon of 
arms in his hand, the heralds walking be- 
fore him, who proclaim his valiant achieve- 
ments for which he has deserved to be 
made a Knight Banneret, and to display 
his banner in the field ; then the king or 
general says to him, Advancez toy banneret, 
and causes the point of his pennon to be 
rent off; then the new knight, having the 
trumpets before him sounding, the nobility 
and officers bearing him company, is sent 
back to his tent, where they are all enter- 
tained." 

But generally the same ceremonial was 
used in times of peace at the making of a 
Knight Banneret as at the institution of 
barons, viscounts, earls, and the other or- 
ders of nobility, with whom they claimed 
an almost equality of rank. 

Not long after the institution of knight- 
hood as an offshot of chivalry, we find, be- 
sides the individual Knights Bachelors 
and Knights Bannerets, associations of 
knights banded together for some common 
purpose, of which there were two classes. 
First: Fraternities possessing property 
and rights of their own as independent 
bodies into which knights were admitted as 
monks were into religious foundations. Of 
this class may be mentioned, as examples, 
the three great religious Orders — the Tem- 
plars, the Hospitallers, and the Teutonic 
K^nights. 

The second class consisted of honorary 
associations established by sovereigns with- 
in their respective dominions, consisting 
of members whose only common tie is the 
possession of the same titular distinction. 
Such are most of the European orders of 
knighthood now existing, as the Knights 
of the Garter in England, the Knights of 
St. Andrew in Russia, and the Knights of 
the Golden Fleece in Spain. The institu- 
tion of these titular orders of knighthood 
dates at a much more recent period than 
that of the Fraternities who constitute the 
first class, for not one of them can trace 
its birth to the time of the Crusades, at 
which time the Templars and similar or- 
ders sprang into existence. 

Ragon, in his Cours Philosophique, at- 
tempts to draw a parallel between the in- 
stitution of knighthood and that of Free- 
masonry, such as that there were three de- 
grees in one as there are in the other, and 
that there was a close resemblance in the 
ceremonies of initiation into both orders. 



He thus intimates for them a common ori- 
gin; but these parallels should rather be 
considered simply as coincidences. The 
theory first advanced by the Chevalier 
Ramsay, and adopted by Hund and the dis- 
ciples of the Rite of Strict Observance, 
that all Freemasons are Templars, and that 
Freemasonry is a lineal successor of ancient 
knighthood, is now rejected as wholly un- 
tenable and unsupported by any authentic 
history. The only connection between 
knighthood and Freemasonry is that which 
was instituted after the martyrdom of James 
de Molay, when the Knights Templars 
sought concealment and security in the 
bosom of the Masonic fraternity. 

When one was made a knight, he was 
said to be dubbed. This is a word in con- 
stant use in the Mediaeval manuscripts. In 
the old Patavian statutes, "Miles adobatus," 
a dubbed knight, is defined to be " one who, 
by the usual ceremonies, acquires the dig- 
nity and profession of chivalry." The 
Provencal writers constantly employ the 
term to dub, "adouber," and designate a 
knight who has gone through the ceremony 
of investiture as " un chevalier adoube," a 
dubbed knight. Thus, in the Eomaunt 
d'Auberi, the Lady d'Auberi says to the 
King,— 

" Sire, dit elle, par Deu de Paradis 
Soit adouber mes freres auberis." 

That is, " Sire, for the love of the God of 
Paradise, let my brothers be dubbed." 

The meaning of the word then is plain : 
to dub, is to make or create a knight. But 
its derivation is not so easily settled amid 
the conflicting views of writers on the sub- 
ject. The derivation by Menage from du- 
plex is not worth consideration. Hen- 
schell's, from a Provencal word adobare, 
"to equip," although better, is scarcely 
tenable. The derivation from the Anglo- 
Saxon dubban, "to strike or give a blow," 
would be reasonable, were it not presuma- 
ble that the Anglo-Saxons borrowed their 
word from the French and from the usages 
of chivalry. It is more likely that dubban 
came from adouber, than that adouber came 
from dubban. The Anglo-Saxons took their 
forms and technicalities of chivalry from 
the French. After all, the derivation pro- 
posed by Du Cange is the most plausible 
and the one most generally adopted, be- 
cause it is supported by the best author- 
ities. He says that it is derived from the 
Latin adoptare, to adopt, "quod qui ali- 
quem armis instruit ac Militem facit, eum 
quodammodo adoptat in filium," i. e., " He 
who equips any one with arms, and makes 
him a knight, adopts him, as it were, as a 
son." To dub one as a knight is, then, to 



404 



KNIGHTHOOD 



KNIGHTHOOD 



adopt him into the order of chivalry. The 
idea was evidently taken from the Roman 
law of adoptatio, or adoption, where, as in 
conferring knighthood, a blow on the cheek 
was given. 

The word accolade is another term of 
chivalry about which there is much mis- 
understanding. It is now supposed to 
mean the blow of the sword, given by the 
knight conferring the dignity, on the neck 
or shoulder of him who received it. But 
this is most probably an error. The word 
is derived, says Brewer, {Diet. Phr. and 
Fab.,) from the Latin ad collum, "around 
the neck," and signifies the embrace "given 
by the Grand Master when he receives a 
neophyte or new convert." It was an early 
custom to confer an embrace and the kiss 
of peace upon the newly-made knight, 
which ceremony, Ash mole thinks, was 
called the accolade. Thus, in his History 
of the Order of the Garter, (p. 15,) he says: 
"The first Christian kings, at giving the 
belt, kissed the new knight on the left 
cheek, saying : In the honor of the Father 
and the Son and the Holy Ghost, I make you 
a knight. It was called the osculum pads, 
the kiss of favor or of brotherhood, [more 
correctly the kiss of peace,] and is pre- 
sumed to be the accolade or ceremony of 
embracing, which Charles the Great used 
when he knighted his son Louis the De- 
bonnair." In the book of Johan de Yignay, 
which was written in the fourteenth cen- 
tury, this kiss of peace is mentioned to- 
gether with the accolade : " Et le Seigneur 
leur doit donner une colee en signe de pro- 
este et de hardement, et que il leur souveigne 
de celui noble homme qui la fait chevalier. 
Et done les doit le Seigneur baisier en la 
bouche en signe de paix et d'amour ; " i. e., 
"And the lord ought to give him [the 
newly- made knight] an accolade as a 
symbol of readiness and boldness, and in 
memory of the nobleman who has made 
him a knight ; and then the lord ought to 
kiss him on the mouth as a sign of peace 
and love." 

In an old manuscript in the Cottonian Li- 
brary, entitled " The manner of makynge 
Knyghtes after the custome of Engelande," 
a copy of which is inserted in Anstis's 
Historical Essay on the Knighthood of the 
Bath, (Append., p. 99,) is this account of 
the embrace and kiss, accompanied with 
a blow on the neck : " Thanne shall the 
Squyere lift up his armes on high, and the 
Kynge shall put his armes about thenekke 
of the Squyer, and lyftynge up his right 
hande he shall smyte the Squyer in the 
nekke, seyeng thus : Be ye a good Knyhte ; 
kissing him." Anstis himself is quite con- 
fused in his description of the ceremonial, 
and enumerates "the blow upon the neck, 



the accolade, with the embracing and kiss 
of peace," as if they were distinct and sepa- 
rate ceremonies ; but in another part of his 
book he calls the accolade "the laying 
hands upon the shoulders." I am inclined 
to believe, after much research, that both 
the blow on the neck and the embrace con- 
stituted properly the accolade. This blow 
was sometimes given with the hand, but 
sometimes with the sword. Anstis says that 
"the action which fully and finally im- 
presses the character of knighthood is the 
blow given with the hand upon the neck 
or shoulder." But he admits that there 
has been a controversy among writers 
whether the blow was heretofore given 
with a sword or by the bare hand upon the 
neck, (p. 73.) 

The mystical signification which Case- 
neuve gives in hisEtymologies (voc.Accollee) 
is ingenious and appropriate, namely, that 
the blow was given on the neck to remind 
him who received it that he ought never, 
by flight from battle, to give an enemy the 
opportunity of striking him on the same 
place. 

But there was another blow, which was 
given in the earliest times of chivalry, and 
which has by some writers been confounded 
with the accolade, which at length came to 
be substituted for it. This was the blow on 
the cheek, or. in common language, the box 
on the ear, which was given to a knight at 
his investiture. This blow is never called 
the accolade by the old writers, but gen- 
erally the alapa, rarely the gautada. Du 
Cange says that this blow was sometimes 
given on the neck, and that then it was 
called the colaphus, or by the French colee, 
from col, the ■ neck. Duchesne says the 
blow was always given with the hand, and 
not with the sword. 

Ashmole says : " It was in the time of 
Charles the Great the way of knighting by 
the colaphum, or blow on the ear, used in 
sign of sustaining future hardships, .... 
a custom long after retained in Germany 
and France. Thus William, Earl of Hol- 
land, who was to be knighted before he 
could be emperor, at his being elected king 
of the Romans, received knighthood by the 
box of the ear, etc., from John, king of Bo- 
hemia, A. D. 1247." 

Both the word alapa and the ceremony 
which it indicated were derived from the 
form of manumission among the Romans, 
where the slave on being freed received a 
blow called alapa on the cheek, character- 
ized by Claudian as "felix injuria," a happy 
injury, to remind him that it was the last 
blow he was compelled to submit to : for 
thenceforth he was to be a freeman, capable 
of vindicating his honor from insult. The 
alapa, in conferring knighthood, was em- 



KNIGHTHOOD 



KNIGHT 



405 



ployed with a similar symbolism. Thus in 
an old register of 1260, which gives an ac- 
count of the knighting of Hildebrand by 
the Lord Kidolfonus, we find this passage, 
which I give in the original, for the sake 
of the one word gautata, which is unusual : 
" Postea Ridolfonus de more dedit illi gau- 
tatam et dixit illi. Tu es miles nobilis mili- 
tise equestris, et haec gautata est in recorda- 
tionem, illius qui te armavit militem, et hoec 
gautata debet esse ultima injuria, quam 
patienter acceperis." That is: "After- 
wards Ridolfonus gave him in the custom- 
ary way the blow, and said to him : Thou 
art a noble Knight of the Equestrian Order 
of Chivalry, and this blow is given in mem- 
ory of him who hath armed thee as a knight, 
and it must be the last injury which thou 
shalt patiently endure." The first reason 
assigned for the blow refers to an old cus- 
tom of cuffing the witnesses to a transac- 
tion, to impress it on their memory. Thus, 
by the riparian law, when there was a sale 
of land, some twelve witnesses were col- 
lected to see the transfer of property and 
the payment of the price, and each received 
a box on the ear, that he might thus the 
better remember the occurrence. So the 
knight received the blow to make him re- 
member the time of his receiving his knight- 
hood and the person who conferred it. 

For the commission of crime, more es- 
pecially for disloyalty to his sovereign, a 
knight might be degraded from the Order ; 
and this act of degradation was accom- 
panied with many ceremonies, the chief of 
which was the hacking off his spurs. This 
was to be done for greater infamy, not by 
a knight, but by the master cook. Thus 
Stow says that, at the making of Knights of 
the Bath, the king's master cook stood at 
the door of the chapel, and said to each 
knight as he entered, "Sir Knight, look 
that you be true and loyal to the king my 
master, or else I must hew these spurs from 
your heels." His shield too was reversed, 
and the heralds had certain marks called 
abatements, which they placed on it to in- 
dicate his dishonor. 

M. de St. Palaye concludes his learned 
and exhaustive Memoires sur Vancienne 
Chevalerie with this truthful tribute to 
that spirit of chivalry in which ancient 
knighthood found its birth, and with it I 
may appropriately close this article : 

"It is certain that chivalry, in its earliest 
period, tended to promote order and good 
morals ; and although it was in some respects 
imperfect, yet it produced the most accom- 
plished models of public valor and of those 
pacific and gentle virtues that are the orna- 
ments of domestic life ; and it is worthy of 
consideration, that in an age of darkness, 
most rude and unpolished, such examples 



were to be found as the results of an in- 
stitution founded solely for the public wel- 
fare, as in the most enlightened times 
have never been surpassed and very seldom 
equalled." 

Knight. 1. An order of chivalry. See 
Knighthood and Knight Masonic. 

2. The eleventh and last degree of the 
Order of African Architects. 

Knight, Black. See Black Brothers. 

Knight Commander. (Chevalier 
Commandeur.) 1. The ninth degree of the 
Rite of Elect Cohens. 2. A distinction 
conferred by the Supreme Council of the 
Ancient and Accepted Scottish Rite for 
the Southern Jurisdiction of the United 
States on deserving Honorary Thirty-Thirds 
and Sublime Princes of the Royal Secret. 
It is conferred by a vote of the Supreme 
Council, and is unattended with any other 
ceremony than the presentation of a dec- 
oration and a patent. 

Knight Commander of the 
Temple. See /Sovereign Commander of 
the Temple. 

Knight Commander of the 
White and Black Eagle. {Cheva- 
lier Commandeur de I'Aigle blanc et noir. ) The 
eightieth degree of the collection of the 
Metropolitan Chapter of France. 

Knight, Crusader. ( Chevalier 
Croise.) Thory says (Act. Lat, i. 303,) that 
this is a chivalric degree, which was com- 
municated to him by a member of the 
Grand Lodge of Copenhagen. He gives 
no further account of its character. 

Knight Elect of Fifteen. 1. The 
sixteenth degree of the Ancient and Ac- 
cepted Rite, more commonly called Illus- 
trious Elect of the Fifteen. See Elect of 
the Fifteen. 

2. The tenth degree of the Chapter of 
Emperors of the East and West. 

3. The eleventh degree of the Rite of 
Mizraim. 

Knight Elect of Twelve, Sub- 
lime. The eleventh degree of the An- 
cient and Accepted Rite, sometimes called 
" Twelve Illustrious Knights." After ven- 
geance had been taken upon the traitors 
mentioned in the degrees of Elected 
Knights of Nine and Illustrious Elected 
of Fifteen, Solomon, to reward those who 
had exhibited their zeal and fidelity in in- 
flicting the required punishment, as well as. 
to make room for the exaltation of others 
to the degree of Illustrious Elected of 
Fifteen, appointed twelve of these latter, 
chosen by ballot, to constitute a new de- 
gree, on which he bestowed the name of 
Sublime Knights Elected, and gave them 
the command over the twelve tribes of Is- 
real. The Sublime Knights rendered an 
account each day to Solomon of the work 



406 



KNIGHT 



KNIGHT 



that was done in the Temple by their re- 
spective tribes, and received their pay. 
The Lodge is called a Chapter. In the old 
rituals Solomon presides, with the title of 
Thrice Puissant, and instead of Wardens, 
there are a Grand Inspector and a Master 
of Ceremonies. In the modern ritual of 
the Southern Jurisdiction, the Master 
and Wardens represent Solomon, Hiram 
of Tyre, and Adoniram, and the style of 
the Master and Senior Warden is Thrice 
Illustrious. The room is hung with black, 
sprinkled with white and red tears. 

The apron is white, lined and bordered 
with black, with black strings ; on the flap, 
a flaming heart. 

The sash is black, with a flaming heart 
on the breast, suspended from the right 
shoulder to the left hip. 

The jewel is a sword of justice. 

This is the last of the three Elus which 
are found in the Ancient Scottish Eite. In 
the French Rite they have been condensed 
into one, and make the fourth degree of 
that ritual, but not, as Eagon admits, with 
the happiest effect. 

Knight Hospitaller. See Knight 
of Malta. 

Knight, Illustrious or Illustri- 
ous Elect. ( Chevalier Illustre or Elu II- 
lustre.) The thirteenth degree of the Eite 
of Mizraim. 

Knight Jupiter. [Le Chevalier 
Jupiter.) The seventy -eighth degree of the 
collection of Peuvret. 

Knight Kadosh, formerly called 
Grand Elect Knight Kadosh. ( Grand Elu 
du Chevalier Kadosch.) The Knight Ka- 
dosh is the thirtieth degree of the Ancient 
and Accepted Scottish Eite, called also 
Knight of the White and Black Eagle. 
While retaining the general Templar doc- 
trine of the Kadosh system, it symbolizes 
and humanizes the old lesson of vengeance. 
It is the most popular of all the Kadoshes. 

In the Knight Kadosh of the Ancient 
and Accepted Scottish Eite, the meetings 
are called Councils. The principal officers 
are, according to the recent rituals, a Com- 
mander, two Lieutenant Commanders, called 
also Prior and Preceptor; a Chancellor, 
Orator, Almoner, Eecorder, and Treasurer. 
The jewel, as described in the ritual of the 
Southern Supreme Council, is a double- 
headed eagle, displayed resting on a teu- 
tonic cross, the eagle silver, the cross gold 
enamelled red. The Northern Council uses 
instead of the eagle the letters J. B. M. 
The Kadoshes, as representatives of the 
Templars, adopt the Beauseant as their 
standard. In this degree, as in all the other 
Kadoshes, we find the mystical ladder of 
seven steps. 

Knight Kadosh of Cromwell. 



Eagon says of this [Tuileur, 171,) that it is 
a pretended degree, of which he has four 
copies, and that it appears to be a mon- 
strosity invented by an enemy of the Order 
for the purposes of calumniation. The 
ritual says that the degree is conferred only 
in England and Prussia, which is un- 
doubtedly untrue. 

Knight Masonic. The word knight, 
prefixed to so many of the high degrees as 
a part of the title, has no reference what- 
ever to the orders of chivalry, except in 
the case of Knights Templars and Knights 
of Malta. The word, in such titles as 
Knight of the Ninth Arch, Knight of the 
Brazen Serpent, etc., has a meaning totally 
unconnected with Mediaeval knighthood. 
In fact, although the English, German, and 
French words Knight, Bitter, and Cheva- 
lier, are applied to both, the Latin word 
for each is different. A Masonic knight 
is, in Latin, eques; while the Mediaeval 
writers always called a knight of chivalry 
miles. So constant is this distinction, that 
in the two instances of Masonic knight- 
hood derived from the chivalric orders, the 
Knight Templar and the Knight of Malta, 
this word miles is used, instead of eques, to 
indicate that they are not really degrees of 
Masonic knighthood. Thus we say Miles 
Templarius and Miles Mditae. If they had 
been inventions of a Masonic ritualist, the 
titles would have been Eques Templarius 
and Eques Melitce. 

The eques, or Masonic knight, is there- 
fore not, in the heraldic sense, a knight at 
all. The word is used simply to denote a 
position higher than that of a mere Master; 
a position calling, like the "devoir" of 
knighthood, for the performance of especial 
duties. As the word " prince," in Masonic 
language, denotes not one of princely rank, 
but one invested with a share of Masonic 
sovereignty and command, so " knight " 
denotes one who is expected to be distin- 
guished with peculiar fidelity to the cause 
in which he has enlisted. It is simply, as I 
have said, a point of rank above that of the 
Master Mason. It is, therefore, confined to 
the high degrees. 

Knight Mahadon. ( Chevalier Ma- 
hadon.) A degree in the Archives of the 
Lodge of Saint Louis des Amis Ee'unis at 
Calais. 

Knight of Asia, Initiated. See 
Asia, Initiated Knights of. 

Knight of Athens. {Chevalier d' 
Athenes.) 1. The fifty -second degree of 
the Eite of Mizraim. 2. A degree in the 
nomenclature of Fustier. 3. A degree in 
the Archives of the Mother Lodge of the 
Philosophic Eite in France. 

Knight of Aurora. ( Chevalier de 
VAurore.) A degree belonging to the Eite 



KNIGHT 



KNIGHT 



407 



r>f Palestine. It is a modification of the 
Kadosh, and is cited in the collection of 
Fustier. In the collection of M. Viany, it 
is also called Knight of Palestine. 

Knight of Beneficence. ( Cheva- 
lier de la Bienfaisance.) The forty-ninth 
degree of the collection of the Metropolitan 
Chapter of France. It is also called Knight 
of Perfect Silence. 

Knight of Brightness. ( Chevalier 
de la Clarti.) The seventh and last degree 
of the system of the Clerks of Strict Obser- 
vance, called also Magus. 

Knight of Christ. After the disso- 
lution of the Templars in the fourteenth 
century, those knights who resided in Por- 
tugal retained the possessions of the Order 
in that country, and perpetuated it under 
the name of the Knights of Christ. Their 
badge is a red cross patte'e, charged with a 
plain white cross. See Christ, Order of. 

Knight of Constantinople. A 
side degree ; instituted, doubtless, by some 
lecturer; teaching, however, an excellent 
moral lesson of humility. Its history has 
no connection whatever with Masonry. 
The degree is not very extensively diffused ; 
but several Masons, especially in the West- 
ern States, are in possession of it. It may 
be conferred by any Master Mason on 
another ; although the proper performance 
of the ceremonies requires the assistance of 
several. When the degree is formally con- 
ferred, the body is called a Council, and 
consists of the following officers : Illustri- 
ous Sovereign, Chief* of the Artisans, 
Seneschal, Conductor, Prefect of the Pal- 
ace, and Captain of the Guards. 

Knight of Hope. 1. A species of 
androgynous Masonry, formerly practised 
in France. The female members were 
called Dames or Ladies of Hope. 2. A 
synonym of Knight of the Morning Star, 
which see. 

Knight of Iris. ( Chevalier de VIris. ) 
The fourth degree of the Hermetic Eite of 
Montpellier. 

Knight of Jerusalem . ( Chevalier 
de Jerusalem.) The sixty-fifth degree of 
the collection of the Metropolitan Chapter 
of France. 

Knight of Justice. Knights Hos- 
pitallers of St. John of Jerusalem or Knights 
of Malta were called, in the technical lan- 
guage of the Order, Knights of Justice. 

Knights of Malta. This Order, which 
at various times in the progress of its his- 
tory received the names of Knights Hos- 
pitallers, Knights of St. John of Jeru- 
salem, Knights of Ehodes, and, lastly, 
Knights of Malta, was one of the most im- 
portant of the religious and military orders 
of knighthood which sprang into exist- 
ence during the Crusades which were insti- 



tuted for the recovery of the Holy Land. 
It owes its origin to the Hospitallers of Je- 
rusalem, that wholly religious and charita- 
ble Order which was established at Jerusa- 
lem, in 1048, by pious merchants of Amalfi 
for the succor of poor and distressed Latin 
pilgrims. (See Hospitallers of Jerusalem.) 
This society, established when Jerusalem 
was in possession of the Mohammedans, j 
passed through many vicissitudes, but lived j 
to see the Holy City conquered by the 
Christian knights. It then received many ' 
accessions from the Crusaders, who, laying 
aside their arms, devoted themselves to the 
pious avocation of attending the sick. It 
was then that Gerard, the Rector of the 
Hospital, induced the brethren to take upon 
themselves the vows of poverty, obedience, 
and chastity, which they did at the hands 
of the Patriarch of Jerusalem, who clothed 
them in the habit selected for the Order, 
which was a plain, black robe bearing a 
white cross of eight points on the left 
breast. This was in the year 1099, and 
some writers here date the beginning of the 
Order of Knights of Malta. But this is an 
error. It was not until after the death of 
Gerard that the Order assumed that mili- 
tary character which it ever afterwards 
maintained, or, in other words, that the 
peaceful Hospitallers of Jerusalem became 
the warlike Knights of St. John. 

In 1118, Gerard, the Rector of the Hospi- 
tal, died, and was succeeded by Raymond 
du Puy, whom Marulli, the old chronicler 
of the Order, in his Vite de' Gran Maestri, 
(Napoli, 1636,) calls "seeondo Rettore e 
primo Maestro." 

The peaceful habits and monastic seclu- 
sion of the Brethren of the Hospital, which 
had been fostered by Gerard, no longer 
suited the warlike genius of his successor. 
He therefore proposed a change in the 
character of the society, by which it should 
become a military Order, devoted to active 
labors in the field and the protection of 
Palestine from the encroachments of the 
infidels. This proposition was warmly ap- 
proved by Baldwyn II., king of Jerusalem, 
who, harassed by a continual warfare, gladly 
accepted this addition to his forces. The 
Order having thus been organized on a mili- 
tary basis, the members took a new oath, 
at the hands of the Patriarch of Jerusalem, 
by which they bound themselves to defend 
the cause of Christianity against the infi- 
dels in the Holy Land to the last drop of 
their blood, but on no account to bear arms 
for any other purpose. 

This act, done in 1118, is considered as 
the beginning of the establishment of the 
Order of Knights Hospitallers of St. John, 
of which Raymond du Puy is, by all his- 
torians, deemed the first Grand Master. 



408 



KNIGHT 



KNIGHT 



By the rule established by Du Puy for 
the * government of the Order, it was 
divided into three classes, namely, 1. 
Knights, who were called Knights of Jus- 
tice; 2. Chaplains; and 3. Serving Bro- 
thers ; all of whom took the three vows of 
chastity, obedience, and poverty. There 
was also attached to the institution a body 
of men called Donats, who, without assum- 
ing the vows of the Order, were employed 
in the different offices of the hospital, and 
who wore what was called the demi-cross, 
as a badge of their connection. 

The history of the Knights from this 
time until the middle of the sixteenth cen- 
tury is but a chronicle of continued war- 
fare with the enemies of the Christian faith. 
When Jerusalem was captured by Saladin, 
in 1187, the Hospitallers retired to Margat, 
a town and fortress of Palestine which still 
acknowledged the Christian sway. In 1191, 
they made Acre, which in that year had 
been recaptured by the Christians, their 

Erincipal place of residence. For just one 
undred years the knights were engaged, 
with varying success, in sanguinary contests 
with the Saracens and other infidel hordes, 
until Acre, the last stronghold of the Chris- 
tians in the Holy Land, having fallen be- 
neath the blows of the victorious Moslems, 
Syria was abandoned by the Latin race, and 
the Hospitallers found refuge in the island 
of Cyprus, where they established their con- 
vent. 

The Order had been much attenuated by 
its frequent losses in the field, and its treas- 
ury had been impoverished. But commands 
were at once issued by John de Villiers, the 
Grand Master, to the different Grand Prio- 
ries in Europe, and large reinforcements in 
men and money were soon received, so that 
the Fraternity were enabled again to open 
their hospital and to recommence the prac- 
tice of their religious duties. No longer 
able to continue their military exploits on 
land, the knights betook themselves to their 
galleys, and, while they protected the pil- 

frims who still flocked in vast numbers to 
'alestine, gave security to the Christian 
commerce of the Mediterranean. On sea, 
as on land, the Hospitallers still showed 
that they were the inexorable and terrible 
foes of the infidels, whose captured vessels 
soon filled the harbor of Cyprus. 

But in time a residence in Cyprus became 
unpleasant. The king, by heavy taxes and 
other rigorous exactions, had so disgusted 
them, that they determined to seek some 
other residence. The neighboring island 
of Rhodes had long, under its independent 
princes, been the refuge of Turkish corsairs ; 
a name equivalent to the more modern one 
of pirates. Fulk de Villaret, the Grand 
Master of the Hospital, having obtained the 



approval of Pope Clement and the assist- 
ance of several of the European States, 
made a descent upon the island, and, after 
months of hard fighting, on the 15th of 
August, 1310, planted the standard of the 
Order on the walls of the city of Rhodes ; 
and the island thenceforth became the home 
of the Hospitallers, whence they were often 
called the Knights of Rhodes. 

The Fraternity continued to reside at 
Rhodes for two hundred years, acting as 
the outpost and defence of Christendom 
from the encroachments of the Ottoman 
power. Of this long period, but few years 
were passed in peace, and the military repu- 
tation of the Order was still more firmly 
established by the prowess of the knights. 
These two centuries were marked by other 
events which had an important bearing on 
the fortunes of the institution. The rival 
brotherhood of the Templars was abolished 
by the machinations of a pope and a king 
of France, and what of its revenues and 
possessions was saved from the spoliation 
of its enemies was transferred to the Hospi- 
tallers. 

There had always existed a bitter rivalry 
between the two Orders, marked by un- 
happy contentions, which on some occa- 
sions, while both were in Palestine, 
amounted to actual strife. Towards the 
Knights of St. John the Templars had 
never felt nor expressed a very kindly feel- 
ing; and now this acceptance of an unjust 
appropriation of their goods in the hour of 
their disaster, keenly added to the sentiment 
of ill-will, and the unhappy children of De 
Molay, as they passed away from the thea- 
tre of knighthood, left behind them the 
bitterest imprecations on the disciples of 
the Hospital. 

The Order, during its residence at Rhodes, 
also underwent several changes in its or- 
ganization, by which the simpler system 
observed during its infancy in the Holy 
Land was rendered more perfect and more 
complicated. The greatest of all these 
changes was in the character of the Eu- 
ropean Commanderies. During the period 
that the Order was occupied in the defence 
of the holy places, and losing large num- 
bers of its warriors in its almost continual 
battles, these Commanderies served as nur- 
series for the preparation and education of 
young knights who might be sent to Pales- 
tine to reinforce the exhausted ranks of 
their brethren. But now, secured in their 
island home, Jerusalem permanently in 
possession of the infidel, and the enthusi- 
asm once inspired by Peter the Hermit 
forever dead, there was no longer need for 
new Crusaders. But the knights, engaged 
in strengthening and decorating their in- 
sular possession by erecting fortifications 



KNIGHT 



KNIGHT 



409 



for defence, and palaces and convents for 
residence, now required large additions to 
their revenue to defray the expenses thus 
incurred. Hence the Commanderies were 
the sources whence this revenue was to 
be derived ; and the Commanders, once the 
Principals, as it were, of military schools, 
became lords of the manor in their respec- 
tive provinces. There, by a judicious and 
economical administration of the property 
which had been intrusted to them, by the 
cultivation of gardens and orchards, by the 
rent received from arable and meadow- 
lands, of mills and fisheries appertaining 
to their estates, and even by the voluntary 
contributions of their neighbors, and by the 
raising of stock, they were enabled to add 
greatly to their income. Of this one-fifth 
was claimed, under the name of respon- 
sions, as a tribute to be sent annually to 
Rhodes for the recuperation of the always 
diminishing revenue of the Order. 

Another important change in the organi- 
zation of the Order was made at a General 
Chapter held about 1320 at Montpellier, 
under the Grand Mastership of Villanova. 
The Order was there divided into languages, 
a division unknown during its existence in 
Palestine. These languages were at first 
seven in number, but afterwards increased to 
eight, by the subdivision of that of Aragon. 
The principal dignities of the Order were 
at the same time divided among these 
languages, so that a particular dignity 
should be always enjoyed by the same 
language. These languages, and the digni- 
ties respectively attached to them, were as 
follows : 

1. Provence : Grand Commander. 

2. Auvergne : Grand Marshal. 

3. France : Grand Hospitaller. 

4. Italy : Grand Admiral. 

5. Aragon : Grand Conservator. 

6. Germany : Grand Bailiff. 

7. Castile: Grand Chancellor. 

8. England : Grand Turcopolier. 

But perhaps the greatest of all changes 
was that which took place in the personal 
character of the Knights. " The Order," 
says Taafe, [Hist, iv. 234,) " had been above 
two hundred years old before it managed a 
boat, but was altogether equestrian during 
its two first, and perhaps most glorious, cen- 
turies." But on settling at Rhodes, the 
knights began to attack their old enemies 
by sea with the same prowess with which 
they had formerly met them on land, and 
the victorious contests of the galleys of St. 
John with the Turkish corsairs, who were 
infesting the Mediterranean, proved them 
well entitled to the epithet of naval war- 
riors." 

In the year 1480, Rhodes was unsuccess- 
fully besieged by the Ottoman army of 
3B 



Mahomet II., under the command of Pale- 
ologus Pasha. After many contests, the 
Turks were repulsed with great slaughter. 
But the attack of the Sultan Solyman, forty- 
four years afterwards, was attended with a 
different result, and Rhodes was surren- 
dered to the Turkish forces on the 20th De- 
cember, 1522. The terms of the capitula- 
tion were liberal to the knights, who were 
permitted to retire with all their personal 
property ; and thus, in the Grand Master- 
ship of L'Isle Adam, Rhodes ceased forever 
to be the home of the Order, and six days 
afterwards, on New Year's day, 1523, the 
fleet, containing the knights and four thou- 
sand of the inhabitants, sailed for the island 
of Candia. 

From Candia, where the Grand Master 
remained but a short time, he proceeded 
with his knights to Italy. Seven long 
years were passed in negotiations with the 
monarchs of Europe, and in the search for 
a home. At length, the Emperor Charles 
V., of Germany, vested in the Order the 
complete and perpetual sovereignty of the 
islands of Malta and Gozo, and the city of 
Tripoli; and in 1530, the knights took 
formal possession of Malta, where, to borrow 
the language of Porter, {Hist, ii. 33,) "for 
upwards of two centuries and a half, waved 
the banner of St. John, an honor to Christi- 
anity and a terror to the infidel of the East." 
From this time the Order received the des- 
ignation of " Knights of Malta," a title 
often bestowed upon it, even in official docu- 
ments, in the place of the original one of 
" Knights Hospitallers of St. John of Jeru- 
salem." 

For 268 years the Order retained pos- 
session of the island of Malta. But in 
1798 it was surrendered without a strug- 
gle by Louis de Hompesch, the imbecile 
and pusillanimous Grand Master, to the 
French army and fleet under Bonaparte; 
and this event may be considered as the 
commencement of the suppression of the 
Order as an active power. 

Hompesch, accompanied by a few knights, 
embarked in a few days for Trieste, and 
subsequently retired to Montpellier, where 
he resided in the strictest seclusion and 
poverty until May 12, 1805, when he died, 
leaving behind him not enough to remuner- 
ate the physicians who had attended him. 

The great body of the knights proceeded 
to Russia, where the Emperor Paul had a few 
years before been proclaimed the protector 
of the Order. On the 27th October, 1798, 
a Chapter of such of the knights as were 
in St. Petersburg was held, and the Em- 
peror Paul I. was elected Grand Master. 
This election was made valid, so far as its 
irregularities would permit, by the abdica- 
tion of Hompesch in July, 1799. 



410 



KNIGHT 



KNIGHT 



At the death of Paul in 1801, his suc- 
cessor on the throne, Alexander, appointed 
Count Soltikoff as Lieutenant of the 
Mastery, and directed 1 him to convene a 
Council at St. Petersburg to deliberate on 
future action. This assembly adopted a 
new statute for the election of the Grand 
Master, which provided that each Grand 
Priory should in a Provincial Chapter 
nominate a candidate, and that out of the 
persons so nominated the Pope should 
make a selection. Accordingly, in 1802, the 
Pope appointed John de Tommasi, who 
was the last knight that bore the title of 
Grand Master. 

On the death of Tommasi, the Pope de- 
clined to assume any longer the responsi- 
bility of nominating a Grand Master, and 
appointed the Bailiff Guevarr Luardo 
simply as Lieutenant of the Mastery, a 
title afterwards held by his successors Cen- 
telles, Busca, De Candida and Collavedo. 
In 1826 and 1827, the first steps were taken 
for the revival of the English language, and 
Sir Joshua Meredith, Bart., who had been 
made a knight in 1798 by Hompesch, 
being appointed Lieutenant Prior of Eng- 
land, admitted many English gentlemen 
into the Order. 

But the real history of the Order of St. 
John of Jerusalem ends with the disgrace- 
ful capitulation of Malta in 1798. All 
that has since remained of it ; all that now 
remains, — however imposing may be the 
titles assumed, — is but the diluted shadow 
of its former existence. 

The organization of the Order in its 
days of prosperity was very complicated, 
partaking both of a monarchial and a re- 
publican character. Over all presided a 
Grand Master, who, although invested with 
extensive powers, was still controlled by the 
legislative action of the General Chapter. 

The Order was divided into eight lan- 
guages, over each of which presided one of 
the Grand dignitaries with the title of Con- 
ventual Bailiff. These dignitaries were the 
Grand Commander, the Grand Marshal, the 
Grand Hospitaller, the Grand Conservator, 
the Grand Turcopolier, the Grand Bailiff, 
and the Grand Chancellor. Each of these 
dignitaries resided in the palace or inn at 
Malta which was appropriated to his lan- 
guage. In every province there were one 
or more Grand Priories presided over by 
Grand Priors, and beneath these were the 
Commanderies, over each of which was a 
Commander. There were scattered through 
the different countries of Europe 22 Grand 
Priories and 596 Commanderies. 

Those who desired admission into the 
Order as members of the first class, or 
Knights of Justice, were required to pro- 
duce proofs of noble descent. The cere- 



monies of initiation were public and exceed- 
ingly simple, consisting of little more than 
the taking of the necessary vow. In this 
the Hospitallers differed from the Templars, 
whose formula of admission was veiled in 
secrecy. Indeed, Porter (Hist., i. 203,) at- 
tributes the escape of the former Order 
from the accusations that were heaped upon 
the latter, and which led to its dissolution, 
to the fact that the Knights "abjured all 
secrecy in their forms and ceremonies." 

The Order was dissolved in England by 
Henry VIIL, and, although temporarily 
restored by Mary, was finally abolished in 
England. A decree of the Constituent 
Assembly abolished it in France in 1792. 
By a decree of Charles IV., of Spain, in 
1802, the two languages of Aragon and 
Castile became the Eoyal Spanish Order of 
St. John, of which he declared himself the 
Grand Master. 

Now, only the languages of Germany and 
Italy remain. The Order is, therefore, at 
this day in a state of abeyance, if not of 
disintegration, although it still maintains 
its vitality, and the functions of Grand 
Master are exercised by a Lieutenant of the 
Magistery, who resides at Borne. Attempts 
have also been made, from time to time, to 
revive the Order in different places, some- 
times with and sometimes without the legal 
sanction of the recognized head of the Or- 
der. For instance, there are now in Eng- 
land two bodies, — one Catholic, under Sir 
George Bowyer, and the other Protestant, 
at the head of which is the Duke of Man- 
chester; but each repudiates the other. 
But the relic of the old and valiant Order 
of Knights Hospitallers claims no connec- 
tion with the branch of Masonry which 
bears the title of Knights of Malta, and 
hence the investigation of its present con- 
dition is no part of the province of this 
work. 

Knight of Malta, Masonic. The 
degree of Knight of Malta is conferred in 
the United States as " an appendant Order " 
in a Commandery of Knights Templars. 
There is a ritual attached to the degree, but 
very few are in possession of it, and it is 
generally communicated after the candidate 
has been created a Knight Templar; the 
ceremony consisting generally only in the 
reading of the passage of Scripture, pre- 
scribed in the Monitors, and the communi- 
cation of the modes of recognition. 

How anything so anomalous in history 
as the commingling in one body of Knights 
Templars and Knights of Malta, and making 
the same person a representative of both 
Orders, first arose, it is now difficult to de- 
termine. It was, most probably, a device 
of Thomas S. Webb, and was, it may be 
supposed, one of the results of a too great 



KNIGHT 



KNIGHT 



411 



fondness for the accumulation of degrees. 
Mitchell, in his History of Freemasonry, 
(ii. 83,) says: "The degree, so called, of 
Malta, or St. John of Jerusalem, crept in, 
we suppose, by means of a bungler, who, 
not knowing enough of the ritual to confer 
it properly, satisfied himself by simply 
adding a few words in the ceremony of 
dubbing; and thus, by the addition of a few 
signs and words but imperfectly understood, 
constituted a Knight Templar also a Knight 
of Malta, and so the matter stands to this 
day." I am not generally inclined to place 
much confidence in Mitchell as an historian ; 
yet I cannot help thinking that in this in- 
stance his guess is not very far from the 
truth, although, as usual with him, there 
is a tinge of exaggeration in his statement. 

There is evidence that the degree was 
introduced at a very early period into the 
Masonry of this country. In the Constitu- 
tion of the " United States Grand Encamp- 
ment," adopted in 1805, one section enu- 
merates " Encampments of Knights of 
Malta, Knights Templars, and Councils of 
Knights of the Red Cross." It will be 
observed that the Knight of Malta precedes 
the Knight Templar ; whereas, in the pres- 
ent system, the former is made the ultimate 
degree of the series. Yet, in this Consti- 
tution, no further notice is taken of the 
degree ; for while the fees for the Red Cross 
and the Templar degrees are prescribed, 
there is no reference to any to be paid for 
that of Malta. In the revised Constitution 
of 1816, the order of the series was changed 
to Red Cross, Templar, and Malta, which 
arrangement has ever since been main- 
tained. The Knights of Malta are desig- 
nated as one of the " Appendant Orders," 
a title and a subordinate position which 
the pride of the old Knights of Malta would 
hardly have permitted them to accept. 

In 1856, the Knights Templars of the 
United States had become convinced that 
the incorporation of the Order of Malta 
with the Knights Templars, and making 
the same person the possessor of both 
Orders, was so absurd a violation of all his- 
toric truth, that at the session of the Gen- 
eral Grand Encampment in that year, at 
Hartford, Connecticut, on the suggestion 
of the author, the degree was unanimously 
stricken from the Constitution ; but at the 
session of 1862, in Columbus, Ohio, it was, 
I think, without due consideration, restored, 
and is now communicated in the Com- 
manderies of Knights Templars. 

There is no fact in history better known 
than that there existed from their very 
birth a rivalry between the two Orders of 
the Temple and of St. John of Jerusalem, 
which sometimes burst forth into open hos- 
tility. Porter says, [Hist. K. of Malta, i. 



107,) speaking of the dissensions of the two 
Orders, " instead of confining their rivalry 
to a friendly emulation, whilst combating 
against their common foe, they appeared 
more intent upon thwarting and frustrating 
each other, than in opposing the Saracen." 

To such an extent had the quarrels of the 
two Orders proceeded, that Pope Alexan- 
der III. found it necessary to interfere; and 
in 1179 a hollow truce was signed by the 
rival houses of the Temple and the Hospi- 
tal; the terms of which were, however, 
never strictly observed by either side. On 
the dissolution of the Templars so much 
of their possessions as were not confiscated 
to public use were given by the sovereigns 
of Europe to the Knights of Malta, who 
accepted the gift without compunction. 
And there is a tradition that the surviving 
Templars, indignant at the spoliation and 
at the mercenary act of their old rivals in 
willingly becoming a party to the robbery, 
solemnly registered a vow never thereafter 
to recognize them as friends. 

The attempt at this day to make a mod- 
ern Knight Templar accept initiation into 
a hated and antagonistic Order is to dis- 
play a lamentable ignorance of the facts of 
history. 

Another reason why the degree of 
Knight of Malta should be rejected from 
the Masonic system is that the ancient 
Order never was a secret association. Its 
rites of reception were open and public, 
wholly unlike anything in Masonry. In 
fact, historians have believed that the favor 
shown to the Hospitallers, and the persecu- 
tions waged against the Templars, are to be 
attributed to the fact that the latter Order 
had a secret system of initiation which did 
not exist in the former. The ritual of re- 
ception, the signs and words as modes of 
recognition now practised in the modern 
Masonic ceremonial, are all a mere inven- 
tion of a very recent date. The old Knights 
knew nothing of such a system. 

A third, and perhaps the best, reason for 
rejecting the Knights of Malta as a Masonic 
degree is to be found in the fact that the 
Order still exists, although in a somewhat 
decayed condition ; and that its members, 
claiming an uninterrupted descent from the 
Knights who, with Hompesch, left the 
island of Malta in 1797, and threw them- 
selves under the protection of Paul of Rus- 
sia, utterly disclaim any connection with 
the Freemasons, and almost contemptu- 
ously repudiate the so-called Masonic 
branch of the Order. In 1858, a manifesto 
was issued by the supreme authority of 
the Order, dated from "the Magisterial 
Palace of the Sacred Order" at Rome, 
which, after stating that the Order, as it 
then existed, consisted only of the Grand 



412 



KNIGHT 



KNIGHT 



Priories in the Langues of Italy and Ger- 
many, the knights in Prussia, who trace 
descent from the Grand Bailiwick of Bran- 
denburg, and a few other knights who had 
been legally received by the Mastership 
and Council, declares that : 

"Beyond and out of the above-men- 
tioned Langues and Priories, and except- 
ing the knights created and constituted as 
aforesaid, all those who may so call or enti- 
tle themselves are legally ignored by our 
Sacred Order." 

There is no room there provided for the 
so-called Masonic Knights of Malta. But 
a writer in Notes and Queries, (3d Ser., iii. 
413,) who professes to be in possession of 
the degree, says, in reply to an inquiry, tbat 
the Masonic degree " has nothing whatever 
to do with the Knights Hospitallers of St. 
John of Jerusalem." This is most un- 
doubtedly true in reference to the American 
degree. Neither in its form, its ritual, the 
objects it professes, its tradition, nor its 
historical relations, is it in the slightest de- 
gree assimilated to the ancient Order of 
Hospitallers, afterwards called Knights of 
Rhodes, and, finally, Knights of Malta. 
To claim, therefore, to be the modern repre- 
sentatives of that Order, to wear its dress, 
to adopt its insignia, to flaunt its banners, 
and to leave the world to believe that the 
one is but the uninterrupted continuation 
of the other, are acts which must be regarded 
as a very ridiculous assumption, if not actu- 
ally entitled to a less courteous appellation. 

For all these reasons, I think that it is 
much to be regretted that the action of the 
Grand Encampment in repudiating the de- 
gree in 1856 was reversed in 1862. The 
degree has no historical or traditional con- 
nection with Masonry; holds no proper 
place in a Commandery of Templars, and 
ought to be wiped out of the catalogue of 
Masonic degrees. 

Knight of Masonry, Terrible. 
( Chevalier Terrible de la Magonnerie. ) A de- 
gree contained in the collection of Le Page. 

Knight of Palestine. [Chevalier 
de la Palestine.) 1. The sixty-third degree 
of the Rite of Mizraim. 2. The ninth de- 
gree of the Reform of St. Martin. 3. One 
of the series of degrees formerly given in 
the Baldwyn Encampment of England, and 
said to have been introduced into Bristol, in 
1800, by some French refugees under the 
authority of the Grand Orient of France. 

Knight of Patmos. An apocalyptic 
degree mentioned by Oliver in his Land- 
marks. It refers, he says, to the banish- 
ment of St. John. 

Knight of Perfumes. [Chevalier 
des Parfums.) The eighth degree of the 
Rite of the East (Rite d'Orient) according 
to the nomenclature of Fustier. 



Knight of Pure Trnth. [Chevalier 
de la Pure VeriM.) Thory mentions this as 
a secret society instituted by the scholars 
of the Jesuitical college at Tulle. It could 
scarcely have been Masonic. 

Knight of Purity and Light. 
[Bitter der Klarheit und des Lichts.) The 
seventh and last degree of the Rite of the 
Clerics of Strict Observance, which see. 

Knight of Rhodes. 1. One of the 
titles given to the Knights Hospitallers in 
consequence of their long residence on the 
island of Rhodes. 2. A degree formerly 
conferred in the Baldwyn Encampment at 
Bristol, England. It seems in some way to 
have been confounded with the Mediterra- 
nean Pass. 

Knight of Rose Croix. See Rose 
Croix. 

Knight of St. Andrew, Grand 
Scottish. ( Grand Ecossais de Saint An- 
dre.) Sometimes called " Patriarch of the 
Crusades." The twenty-ninth degree of the 
Ancient and Accepted Scottish Rite. Its 
ritual is founded on a legend, first promul- 
gated by the Chevalier Ramsay, to this 
effect: that the Freemasons were originally 
a society of knights founded in Palestine for 
the purpose of building Christian churches ; 
that the Saracens, to prevent the execution 
of this design, sent emissaries among them, 
who disguised themselves as Christians, 
and were continually throwing obstacles in 
their way ; that on discovering the exist- 
ence of these spies, the knights instituted 
certain modes of recognition to serve as the 
means of detection ; that they also adopted 
symbolic ceremonies for the purpose of in- 
structing the proselytes who had entered 
the society in the forms and principles of 
their new religion; and finally, that the 
Saracens, having become too powerful for 
the knights any longer to contend with 
them, they had accepted the invitation of 
a king of England, and had removed into 
his dominions, where they thenceforth de- 
voted themselves to the cultivation of arch- 
itecture and the fine arts. On this mythica*. 
legend, which in reality was only an appli- 
cation of Ramsay's theory of the origin of 
Freemasonry, the Baron de Tschoudy is 
said, about the middle of the last century, to 
have formed this degree, which Ragon says 
[Orthod. Macon., p. 138,) at his death, in 
1769, he bequeathed in manuscript to the 
Council of Emperors of the East and West. 
On the subsequent extension of the twenty- 
five degrees of the Rite of Perfection, in- 
stituted by that body, to the thirty-three de- 
grees of the Ancient and Accepted Rite, 
this degree was adopted as the twenty-ninth, 
and as an appropriate introduction to the 
Knights of Kadosh, which it immediate- 
ly precedes. Hence the jewel, a St. An- 



KNIGHT 



KNIGHT 



413 



drew's cross, is said, by Ragon, to be only 
a concealed form of the Templar Cross. In 
allusion to the time of its supposed inven- 
tion, it has been called " Patriarch of the 
Crusades." On account of the Masonic in- 
struction which it contains, it also some- 
times receives the title of " Grand Master 
of Light." 

The Lodge is decorated with red hang- 
ings supported by white columns. There 
are eighty-one lights, arranged as follows : 
four in each corner before a St. Andrew's 
cross, two before the altar, and sixty-three 
arranged by nines in seven different parts 
of the room. There are three officers, a 
Venerable Grand Master and two Wardens. 
The jewel is a St. Andrew's cross, appropri- 
ately decorated, and suspended from a green 
collar bordered with red. 

In the ritual of the Southern Jurisdiction, 
the leading idea of a communication be- 
tween the Christian knights and the Sara- 
cens has been preserved; but the ceremonies 
and the legend have been altered. The lesson 
intended to be taught is toleration of religion. 

This degree also constitutes the sixty- 
third of the collection of the Metropolitan 
Chapter of France; the fifth of the Rite 
of* Clerks of Strict Observance ; and the 
twenty-first of the Rite of Mizraim. It is 
also to be found in many other systems. 

Knight of St. Andrew, Free. 
( Chevalier libre de Saint- Andre'. ) A degree 
found in the collection of Pyron. 

Knight of St. Andrew of the 
Thistle. ( Chevalier Ecossais de S. Andre 
du Chardon.) The seventy-fifth degree of 
the collection of the Metropolitan Chapter 
ofFrance. 

Knight of St. John of Jerusa- 
lem. 1. The original title of the Knights 
of Malta, and derived from the church and 
monastery built at Jerusalem in 1048 by 
the founders of the Order, and dedicated to 
St. John the Baptist. See Knight of Malta. 

2. A mystical degree divided into three 
sections, which is found in the collection of 
Lemanceau. 

Knight of St. John of Palestine. 
{Chevalier de Sainte Jean de la Palestine.) 
The forty-eighth degree of the Metropol- 
itan Chapter of France. 

Knight of the Altar. ( Chevalier 
de VAutel.) The twelfth degree of the Rite 
of the East according to the nomenclature 
of Fustier. 

Knight of the American Ea- 
gle. An honorary degree invented many 
years ago in Texas or some of the Western 
States. It was founded on incidents of the 
American Revolution, and gave an absurd 
legion of Hiram Abif's boyhood. It is 
now, I believe, obsolete. 

Knight of the Anchor. ( Cheva- 



lier de VAncre.) 1. An androgynous de- 
gree. See Anchor, Order of. 2. The twenty- 
first degree of the collection of the Metro- 
politan Chapter of France. 

Knight of the Ape and Lion. 
G'adicke says (Freimaurer-Lex.) that this 
Order appeared about the year 1780, but 
that its existence was only made known by 
its extinction. It adopted the lion sleep- 
ing with open eyes as a symbol of watch- 
fulness, and the ape as a symbol of those 
who imitate without due penetration. The 
members boasted that they possessed all 
the secrets of the Ancient Templars, on 
which account they were persecuted by the 
modern Order. The lion and ape, as sym- 
bols of courage and address, are found in 
one of the degrees described in the Frano- 
Magons Ecrasses. 

Knight of the Arch. ( Chevalier de 
VArche.) A degree found in the nomen- 
clature of Fustier. 

Knight of the Argonauts. ( Cheva- 
lier des Argonautes.) The first point of 
the sixth degree, or Knight of the Golden 
Fleece of the Hermetic Rite of Montpellier. 

Knight of the Banqueting 
Table of the Seven Sages. ( Cheva- 
lier de la Table du Banquet des Sept Sages.) 
A degree in the Archives of the Mother 
Lodge of the Philosophic Scottish Rite. 

Knight of the Black Eagle, 
( Chevalier de I'Aigle noir.) 1. The seventy- 
sixth degree of the collection of the Met- 
ropolitan Chapter of France ; called also 
Grand Inquisitor, Grand Inspector, Grand 
Elu or Elect, in the collection of Le 
Rouge. 2. The thirty-eighth degree of the 
Rite of Mizraim. 

Knight of the Brazen Serpent. 
( Chevalier du Serpent d'Airaih. ) The twen- 
ty-fifth degree of the Ancient and Accepted 
Scottish Rite. The history of this degree 
is founded upon the circumstances related 
in Numbers, ch. xxi., ver. 6-9 : " And the 
Lord sent fiery serpents among the people, 
and they bit the people ; and much people 
of Israel died. Therefore the people came 
to Moses, and said, We have sinned; for 
we have spoken against the Lord, and 
against thee : pray unto the Lord that he 
take away the serpents from us. And Moses 
prayed for the people. And the Lord said 
unto Moses, Make thee a fiery serpent, and 
set it upon a pole: and it shall come to 
pass, that every one that is bitten, when he 
looketh upon it shall live. And Moses 
made a serpent of brass, and put it upon a 
pole ; and it came to pass, that if a serpent 
had bitten any man, when he beheld the 
serpent of brass, he lived." In the old 
rituals the Lodge was called the Court of 
Sinai ; the presiding officer was styled Most 
Puissant Grand Master, and represented 



414 



KNIGHT 



KNIGHT 



while the two Wardens, or Minis- 
ters, represented Aaron and Joshua. The 
Orator was called Pontiff; the Secretary, 
Grand Graver ; and the candidate, a Travel- 
ler. In the modern ritual adopted in this 
country, the Council represents the camp of 
the Israelites. The first three officers repre- 
sent Moses, Joshua, and Caleb, and are 
respectively styled Most Puissant Leader, 
Valiant Captain of the Host, and Illus- 
trious Chief of the Ten Tribes. The Ora- 
tor represents Eleazar; the Secretary, 
Ithamar ; the Treasurer, Phinehas ; and the 
candidate an intercessor for the people. 
The jewel is a crux ansata, with a serpent 
entwined around it. On the upright of the 
cross is engraved Thfl, khalati, I have suf- 
fered, and on the arms jnti'irtt, nakhushtan, 
a serpent. The French ritualists would 
have done better to have substituted for the 
first word YlKDn, khatati, / have sinned ; 
the original in Numbers being IJXDn, 
Kathanu, we have sinned. The apron is 
white, lined with black, and symbolically 
decorated. 

There is an old legend which says that 
this degree was founded in the time of the 
Crusades, by John Ralph, who established 
the Order in the Holy Land as a military 
and monastic society, and gave it the name 
of the Brazen Serpent, because it was a 
part of their obligation to receive and gra- 
tuitously nurse sick travellers, to protect 
them against the attacks of the Saraoens, 
and escort them safely to Palestine ; thus 
alluding to the healing and saving virtues 
of the Brazen Serpent among the Israelites 
in the wilderness. 

Knight of the Burning Bush. 
{Chevalier du Buisson ardent.) A theo- 
sophic degree of the collection of the 
Mother Lodge of the Philosophic Scottish 
Rite. 

Knight of the Chanuca. [Cheva- 
lier de la Kanuka.) The sixty-ninth degree 
of the Rite of Mizraim. The POUri, or 
Chanuca, is the feast of the dedication cele- 
brated by the Jews in commemoration of 
the dedication of the Temple by Judas Mac- 
cabaeus after its pollution by the Syrians. 
In the ritual of the degree, the Jewish light- 
ing of seven lamps, one on each day, is imi- 
tated, and therefore the ceremony of initia- 
tion lasts for seven days. 

Knight of the Christian Mark. 
Called also Guard of the Conclave. A de- 
gree formerly conferred in the United 
States on Knights Templars in a body 
called a Council of the Trinity. The legend 
of the Order is that it was organized by 
Pope Alexander for the defence of his per- 
son, and that its members were selected 
from the Knights of St. John of Jerusalem. 
In the ceremonies there is a reference to 



the tau cross or mark on the forehead, 
spoken of by the prophet Ezekiel, and 
hence the name of the degree. The motto 
of the Order is, " Christus regnat, vincit, 
triumphat. Rex regnantium, Dominus 
dominantium." Christ reigns, conquers, 
and triumphs. King of kings and Lord 
of lords. 

Knight of the Columns. [Cheva- 
lier des Colonnes.) The seventh degree of 
the Rite of the East according to the no- 
menclature of Fustier. 

Knight of the Comet. ( Chevalier 
de la Comtte. ) A degree found in the col- 
lection of Hecart. 

Knight of the Cork:. [Chevalier du 
Bouchon.) An androgynous secret society 
established in Italy after the Papal buil 
excommunicating the Freemasons, and in- 
tended by its founders to take the place of 
the Masonic institution. 

Knight of the Courts. [Chevalier 
des Parvis.) The third degree of the Rite 
of the East according to the nomenclature 
of Fustier. 

Knight of the Crown. ( Chevalier 
de la Couronne.) A degree in the collec- 
tion of Pyron. 

Knight of the Boor. [Chevalier He 
la Porte. ) The fourth degree of the Rite 
of the East according to the nomenclature 
of Fustier. 

Knight of the Bove. See Dove, 
Knights of the. The Knights and Ladies 
of the Dove ( Chevaliers et Chevalieres de la 
Colombe) was an androgynous secret society 
framed on the model of Freemasonry, and 
instituted at Versailles in 1784. It had but 
an ephemeral existence. 

Knight of the Eagle. {Chevalier 
de VAigle. ) 1. The first degree of the Chap- 
ter of Clermont. 2. The third degree of 
the Clerks of Strict Observance. 3. The 
fifty-fifth degree of the collection of the 
Metropolitan Chapter of France. 4. It 
was also one of the degrees of the Chapter 
of the Grand Lodge Royal York of Berlin. 
5. The thirty-seventh degree of the Rite of 
Mizraim. Thory says it was also one of 
the appellations of the degree more com- 
monly called Perfect Master in Architecture, 
which is the fourteenth of the Primitive 
Scottish Rite, and is found also in some 
other systems. 

Knight of the Eagle and Peli- 
ean. One of the appellations of the degree 
of Rose Croix, because the jewel has on 
one side an eagle and on the other a peli- 
can, both at the foot of the cross, in allu- 
sion to the symbolism of the degree. See 
Rose Croix. 

Knight of the Eagle reversed. 
[Chevalier de VAigle renverse.) Thory re- 
cords this as a degree to be found in the 



KNIGHT 



KNIGHT 



415 



Archives of the Scottish Lodge Saint Louis 
des Amis Reunis at Calais. In heraldic 
phrase, an eagle reversed is an eagle with 
the wings drooping. 

Knight of the East. [Chevalier 
d' Orient.) This is a degree which has been 
extensively diffused through the most im- 
portant Eites, and it owes its popularity to 
the fact that it commemorates in its legend 
and its ceremonies the labors of the Masons 
in the construction of the second Temple. 

1. It is the fifteenth degree of the An- 
cient and Accepted Scottish Bite, the de- 
scription of which will apply with slight 
modifications to the same degree in all the 
other Rites. It is founded upon the history 
of the assistance rendered by Cyrus to the 
Jews, who permitted them to return to Jeru- 
salem, and to commence the rebuilding of 
the house of the Lord. Zerubbabel, there- 
fore, as the Prince of the Jews, and Cyrus 
the King of Persia, as his patron, are im- 
portant personages in the drama of recep- 
tion ; which is conducted with great impres- 
siveness even in the old and somewhat im- 
perfect ritual of the last century, but which 
has been greatly improved, I think, in the 
modern rituals adopted by the Supreme 
CoUncils of the United States. 

The cordon of a Knight of the East is a 
broad green watered ribbon, worn as a 
baldric from left to right. The sash or 
girdle is of white watered silk, edged above, 
and fringed below with gold. On it is em- 
broidered a bridge, with the letters L. D. 
P. on the arch, and also on other parts 
of the girdle human heads, and mutilated 
limbs, and crowns, and swords. The apron 
is crimson, edged with green, a bleeding 
head and two swords crossed on the flap, 
and on the apron three triangles interlaced 
formed of triangular links of chains. The 
jewel is three triangles interlaced enclosing 
two naked swords. 

Scripture and the traditions of the Order 
furnish us with many interesting facts in 
relation to this degree. The Knights of 
the East are said to derive their origin from 
the captivity of the Israelites in Babylon. 
After seventy -two years of servitude, they 
were restored to liberty by Cyrus, King of 
Persia, through the intercession of Zerub- 
babel, a prince of the tribe of Judah, and 
Nehemias, a holy man of a distinguished 
family, and permitted to return to Jeru- 
salem and rebuild the Temple. 

2. It is the sixth degree of the French 
Rite. It is substantially the same as the 
preceding degree. 

3. The sixth degree of the old system of 
the Royal York Lodge of Berlin. 

4. The fifteenth degree of the Chapter of 
the Emperors of the East and West, and 
this was most probably the original degree. 



5. The fifty -second degree of the col- 
lection of the Metropolitan Chapter of 
France. 

6. The forty-first degree of the Rite of 
Mizraim. 

7. The sixth degree of the Rite of Phila- 
lethes. 

8. The eleventh degree of the Adonhi- 
ramite Rite. 

9. It is also substantially the tenth de- 
gree, or Knight of the Red Cross of the 
American Rite. Indeed, it is found in all 
the Rites and systems which refer to the 
second Temple. 

Knight of the East and West. 
{Chevalier d? Orient et d' Occident) 1. The 
seventeenth degree of the Ancient and Ac- 
cepted Scottish Rite. The oldest rituals 
of the degree were very imperfect, and did 
not connect it with Freemasonry. They 
contained a legend that upon the return of 
the knights from the Holy Land, in the 
time of the Crusaders, they organized the 
Order, and that in the year 1118 the first 
knights, to the number of eleven, took their 
vows between the hands of Garinus, patri- 
arch. The allusion, here, is evidently to the 
Knights Templars ; and this legend would 
most probably indicate that the degree 
originated with the Templar system of 
Ramsay. This theory is further strength- 
ened by the other legend, that the Knights 
of the East represented the Masons who 
remained in the East after the building of 
the first Temple, while the Knights of the 
East and West represented those who trav- 
elled West and disseminated the Order 
over Europe, but who returned during the 
Crusades and reunited with their ancient 
brethren, whence we get the name. 

The modern ritual as used in the United 
States has been greatly enlarged. It still 
retains the apocalyptic character of the de- 
gree which always attached to it, as is evi- 
dent from the old tracing-board, which is 
the figure described in the first chapter of 
the Revelation of St. John. The jewel is 
a heptagon inscribed with symbols derived 
from the Apocalypse, among which are the 
lamb and the book with seven seals. The 
apron is yellow, lined and edged with crim- 
son. In the old ritual its device was a two- 
edged sword. In the new one is a tetractys 
of ten dots. This is the first of the philo- 
sophical degrees of the Scottish Rite. 2. 
The seventeenth degree of the Chapter of 
Emperors of the East and West. 

Knight of the Eastern Star. 
[Chevalier de V ' Etoile d' Orient.) The fifty- 
seventh degree of the collection of the Met- 
ropolitan Chapter of France. 

Knight of the East, Victorious. 
[Chevalier victorieux de V Orient.) A de- 
gree found in the collection of Hecart. 



416 



KNIGHT 



KNIGHT 



Knight of the East, White. 

[Chevalier d' Orient.) The fortieth degree 
of the Rite of Mizraim. 

Knight of the Election. ( Cheva- 
lier du Choix.) The thirty- third degree of 
the Rite of Mizraim. 

Knight of the Election, Sub- 
lime. [Chevalier sublime du Choix.) The 
thirty-fourth degree of the Rite of Mizraim. 

Knight of the Golden Eagle. 
[Chevalier de VAigle d'or.) A degree in 
the collection of Pyron. 

Knight of the Golden Fleece. 
( Chevalier de la Toisson d'or. ) The sixth 
degree of the Hermetic Rite of Montpellier. 

Knight of the Golden Key. 
( Chevalier de la Clef d'or.) The third de- 
gree of the Hermetic Rite of Montpellier. 

Knight of the Golden Star. 
[Chevalier de VEtoile d'or.) A degree con- 
tained in the collection of Peuvret. 

Knight of the Grand Arch. 
( Chevalier de la Grande Arche.) A degree 
which Thory says is contained in the Ar- 
chives of the Lodge of Saint Louis des 
Amis Reunis at Calais. 

Knight of the Holy City, Be- 
neficent. ( Chevalier bienfaisant de la Cite 
Sainte.) The Order of Beneficent Knights 
of the Holy City of Jerusalem was created, 
according to Ragon, at Lyons, in France, in 
1782, by the brethren of the Lodge of Chev- 
aliers Bienfaisants. But Thory says it was 
instituted at the Congress of Wilhelmsbad. 
Both are perhaps right. It was probably 
first invented at Lyons, at one time a pro- 
lific field for the hautes grades, and after- 
wards adopted at Wilhelmsbad, whence it 
began to exercise a great influence over the 
Lodges of Strict Observance. The Order 
professed the Rite of Martinism ; but the 
members attempted to convert Freemasonry 
into Templarism, and transferred all the 
symbols of the former to the latter system. 
Thus, they interpreted the two pillars of the 
porch and their names as alluding to Jaco- 
bus Burgundus or James the Burgundian, 
meaning James de Molay, the last Grand 
Master of the Templars ; the three gates of 
the Temple signified the three vows of the 
Knights Templars, obedience, poverty, and 
chastity ; and the sprig of acacia referred 
to that which was planted over the ashes 
of De Molay when they were transferred 
to Heredom in Scotland. The Order and 
the doctrine sprang from the Templar sys- 
tem of Ramsay. The theory of its Jesuitic 
origin can scarcely be admitted. 

Knight of the Holy Sepulchre. 
1. As a Masonic degree, this was formerly 
given in what were called Councils of the 
Trinity, next after the Knight of the Chris- 
tian Mark ; but it is no longer conferred in 
this country, and may now be considered 



as obsolete. The Masonic legend that it 
was instituted by St. Helena, the mother 
of Constantine, in 302, after she had visited 
Jerusalem and discovered the cross, and 
that, in 304, it was confirmed by Pope 
Marcellinus, is altogether apocryphal. The 
military Order of Knights of the Holy 
Sepulchre still exists ; and Mr. Curzon, in 
his Visits to the Monasteries in the Levant, 
states that the Order is still conferred in 
Jerusalem, but only on Roman Catholics 
of noble birth, by the Reverendissimo or 
Superior of the Franciscans, and that the 
accolade, or blow of knighthood, is bestowed 
with the sword of Godfrey de Bouillon, 
which is preserved, with his spurs, in the 
sacristy of the Church of the Holy Sepul- 
chre. Madame Pfeiffer, in her Travels in 
the Holy Land, confirms this account. Dr. 
Heylin says that the Order was instituted 
in 1099, when Jerusalem was regained from 
the Saracens by Philip of France. Faryn, 
in his Theatre d'Honneur, gives a different 
account of the institution. He says that 
while the Saracens possessed the city they 
permitted certain canons regular of St. 
Augustine to have the custody of the Holy 
Sepulchre. Afterwards Baldwyn, King of 
Jerusalem, made them Men-of-Arms and 
Knights of the Holy Sepulchre, and or- 
dained that they should continue to wear 
their white habits, and on the breast his 
own arms, which were a red cross potent 
between four Jerusalem crosses. Their 
rule was confirmed by Pope Innocent III. 
The Grand Master was the Patriarch of 
Jerusalem. They engaged to fight against 
infidels, to protect pilgrims, to redeem 
Christian captives, hear Mass every day, re- 
cite the hours of the cross, and bear the five 
red crosses in memory of our Saviour's 
wounds. On the loss of the Holy Land, 
they retired to Perugia, in Italy, where 
they retained their white habit, but assumed 
a double red cross. In 1484, they were in- 
corporated with the Knights Hospitallers, 
who were then at Rhodes, but in 1496, 
Alexander VI. assumed, for himself and the 
Popes his successors, the Grand Mastership, 
and empowered the Guardian of the Holy 
Sepulchre to bestow Knighthood of the 
Order upon pilgrims. Unsuccessful at- 
tempts were made by Philip II., of Spain, 
in 1558, and the Duke of Nevers, in. 1625, 
to restore the Order. It is now found only 
in Jerusalem, where it is conferred, as has 
been already said, by the Superior of the 
Franciscans. 

2. It is also the fiftieth degree of the 
Metropolitan Chapter of France. 

Knight of the Interior. ( Cheva- 
lier de VInterieur.) The fifth degree of the 
Rite of the East according to the nomen- 
clature of Fustier. 



KNIGHT 



KNIGHT 



417 



Knight of the Kabbala. ( Cheva- 
lier de la Cabale.) The eighth degree of 
the collection of the Metropolitan Chapter 
of France. 

Knight of the Lilies of the Val- 
ley. This was a degree conferred by the 
Grand Orient of France as an appendage 
to Templarism. The Knights Templars 
who received it were constituted Knights 
Commanders. 

Knight of the Lion. [Chevalier 
du Lion.) The twentieth degree of the 
Metropolitan Chapter of France. 

Knight of the Mediterranean 
Pass. An honorary degree that was 
formerly conferred in Encampments of 
Knights Templars, but is now disused. 
Its meetings were called Councils ; and its 
ritual, which was very impressive, supplies 
the tradition that it was founded about the 
year 1367, in consequence of certain events 
which occurred to the Knights of Malta. 
In an excursion made by a party of these 
knights in search of forage and provisions, 
they were attacked while crossing the river 
Offanto, (the ancient Aufidio,) by a large 
body of Saracens, under the command of 
the renowned Amurath I. The Saracens 
had concealed themselves in ambush, and 
when the knights were on the middle of 
the bridge which spanned the river, they 
were attacked by a sudden charge of their 
enemies upon both extremities of the bridge. 
A long and sanguinary contest ensued ; the 
knights fought with their usual valor, and 
were at length victorious. The Saracens 
were defeated with such immense slaugh- 
ter, that fifteen hundred of their dead bod- 
ies encumbered the bridge, and the river 
was literally stained with their blood. In 
commemoration of this event, and as a re- 
ward for their valor, the victorious knights 
had free permission to pass and repass in 
all the coasts of the Mediterranean Sea 
without danger of molestation, whence the 
name of the degree is derived. As the lat- 
ter part of this legend has not been veri- 
fied by voyagers in the Mediterranean, the 
degree has long been disused. I had a 
ritual of it, which was in the handwriting 
of Dr. Moses Holbrook, the Grand Com- 
mander of the Southern Supreme Council 
of the Ancient and Accepted Scottish Rite. 

Knight of the Moon. A mock 
Masonic society, established in the last 
century in London. It ceased to exist in 
the year 1810. 

Knight of the Morning Star. 
Called also, Knight of Hope. A degree 
in the Archives of the Mother Lodge of 
the Philosophical Rite, which is said to be a 
modification of the Kadosh. 

Knight of the Ninth Areh. The 
thirteenth degree of the Ancient and Ac- 
3C 27 



cepted Scottish Rite, called also the " Royal 
Arch of Solomon," and sometimes the 
"Royal Arch of Enoch." It is one of the 
most interesting and impressive of what 
are called the Ineffable degrees. Its legend 
refers to Enoch and to the method by which, 
notwithstanding the destructive influence 
of the deluge and the lapse of time, he was 
enabled to preserve important secrets to be 
afterwards communicated to the Craft. Ac- 
cording to the present ritual, its principal 
officers are a Thrice Puissant Grand Master, 
representing King Solomon, and two War- 
dens, representing the King of Tyre and the 
Inspector Adoniram. Bodies of this degree 
are called Chapters. The color is black 
strewed with tears. The jewel is a circular 
medal of gold, around which is inscribed 
the following letters : R, S. R. S. T. P. S. 
R. I. A. Y. E. S., with the date Anno Eno- 
chi 2995. On the reverse is a blazing tri- 
angle with the Tetragrammaton in the centre 
in Samaritan letters. 

This degree claims great importance in 
the history of Masonic ritualism. It is 
found, under various modifications, in al- 
most all the Rites ; and, indeed, without it, 
or something like it, the symbolism of Free- 
masonry cannot be considered as complete. 
Indebted for its origin to the inventive 
genius of the Chevalier Ramsay, it was 
adopted by the Council of the Emperors of 
the East and West, whence it passed into 
the Ancient and Accepted Rite. Brought 
by Ramsay into England, — where, however, 
he failed to secure its adoption, — it subse- 
quently gave rise to the Royal Arch of Der- 
mott and that of Dunckerley. Though 
entirely different in its legend from the 
Royal Arch of the York and American 
Rites, its symbolic design is the same, for 
one common thought of a treasure lost and 
found pervades them all. Vassal, who is 
exceedingly flippant in much that he has 
written of Ecossism, says of this degree, 
that, " considered under its moral and reli- 
gious aspects, it offers nothing either in- 
structive or useful." It is evident that he 
understood nothing of its true symbolism. 

Knight of the tforth. ( Chevalier 
du Nord.) A degree in the Archives of the 
Lodge of Saint Louis des Amis Reunis at 
Calais. Thory mentions another degree 
called Sublime Knight of the North, which 
he says is the same as one in the collection 
of Peuvret, which has the singular title of 
Daybreak of the Rough Ashlar, Point du 
Jour de la Pierre Brute. 

Knight of the Phcenix. ( Cheva- 
lier du Phenix.) The fourth degree of the 
Philosophic Scottish Rite. 

Knight of the Prussian Eagle. 
( Chevalier de VAigle Prussien.) A degree in 
the collection of Hecart. 



418 



KNIGHT 



KNIGHT 



Knight of the Purificatory. 

{Chevalier du Purificatoire.) The sixteenth, 
degree of the Rite of the East according to 
the nomenclature of Fustier. 

Knight of the Pyramid. ( Cheva- 
lier de la Pyramide.) The seventh degree 
of the Kabbalistic Rite. 

Knight of the Rainbow. {Cheva- 
lier de V Arc-en-eiel.) The sixty-eighth de- 
gree of the Rite of Mizraim. 

Knight of the Red Cross. This 
degree, whose legend dates it far anterior 
to the Christian era, and in the reign of 
Darius, has no analogy with the chivalric 
orders of knighthood. It is purely Ma- 
sonic, and . intimately connected with the 
Royal Arch degree, of which, in fact, it 
ought rightly to be considered as an ap- 
pendage. It is, however, now always con- 
ferred in a Commandery of Knights Tem- 
plars in this country, and is given as a pre- 
liminary to recep'tion in that degree. For- 
merly, the degree was sometimes conferred 
in an independent council, which Webb 
(edit. 1.812, p. 123,) defines to be " a coun- 
cil that derives its authority immediately 
from the Grand Encampment unconnected 
with an Encampment of Knights Tem- 
plars." The embassy of Zerubbabel and 
four other Jewish chiefs to the court of 
Darius to obtain the protection of that 
monarch from the encroachments of the 
Samaritans, who interrupted the labors in 
the reconstruction of the Temple, consti- 
tutes the legend of the Red Cross degree. 
The history of this embassy is found in the 
eleventh book of the Antiquities of Jose- 
phus, whence the Masonic ritualists have 
undoubtedly taken it. The only authority 
of Josephus is the apocryphal record of 
Esdras, and the authenticity of the whole 
transaction is doubted or denied by modern 
historians. The legend is as follows : After 
the death of Cyrus, the Jews, who had been 
released by him from their captivity, and 
permitted to return to Jerusalem, for the pur- 
pose of rebuilding the Temple, found them- 
selves obstructed in the undertaking by the 
neighboring nations, and especially by the 
Samaritans. Hereupon they sent an em- 
bassy, at the head of which was their 
prince, Zerubbabel, to Darius, the successor 
of Cyrus, to crave his interposition and 
protection. Zerubbabel, awaiting a favor- 
able opportunity, succeeded not only in 
obtaining his request, but also in renewing 
the friendship which formerly existed be- 
tween the king and himself. In commemo- 
ration of these events, Darius is said to 
have instituted a new order, and called it 
the Knights of the East. They afterwards 
assumed their present name from the red 
cross borne in their banners. Webb, or 
whoever else introduced it into the Ameri- 



can Templar system, undoubtedly took it 
from the sixteenth degree, or Prince of 
Jerusalem of the Ancient and Accepted 
Rite. It has, within a few years, been car- 
ried into England, under the title of the 
" Red Cross of Babylon." In New Bruns- 
wick, it has been connected with Cryptic 
Masonry. It is there as much out of place 
as it is in a Commandery of Knights Tem- 
plars. Its only true connection is with the 
Royal Arch- degree. 

Knight of the Red Eagle. {Chev- 
alier de VAigle rouge.) The thirty-ninth 
degree of the Rite of Mizraim. The red 
eagle forms a part of the arms of the House 
of Brandenburg, and the Order of Knights 
of the Red Eagle was instituted, in 1705, 
by George William, hereditary Prince of 
Bayreuth. In 1792, it. was placed among 
the Prussian orders. The Masonic degree 
has no connection with the political order. 
The Mizraimites appropriated all titles that 
they fancied. 

Knight of the Rose. {Chevalier de 
la Rose.) The Order of the Knights and 
Ladies of the Rose {Chevaliers et Chevalieres 
de la Rose) was an order of adoptive or 
androgynous Masonry, invented in France 
towards the close of the eighteenth century. 
M. de Chaumont, the Masonic secretary 
of the Due de Chartres, was its author. 
The principal seat of the order was at 
Paris. The hall of meeting was called the 
Temple of Love. It was ornamented with 
garlands of flowers, and hung round with 
escutcheons on which were painted various 
devices and emblems of gallantry. There 
were two presiding officers, a male and fe- 
male, who were styled the Hierophant and 
the High Priestess. The former initiated 
men, and the latter, women. In the initia- 
tions, the Hierophant was assisted by a 
conductor or deacon called Sentiment, and 
the High Priestess by a conductress or dea- 
coness called Discretion. The members 
received the title of Knights and Nymphs. 
The Knights wore a crown of myrtle; the 
Nymphs, a crown of roses. The Hierophant 
and High Priestess wore, in addition, a rose- 
colored scarf, on which were embroidered 
two doves within a wreath of myrtle. Dur- 
ing the time of initiation, the hall was lit 
with a single dull taper, but afterwards it 
was brilliantly illuminated by numerous 
wax candles. 

When a candidate was to be initiated, he 
or she was taken in charge, according to 
the sex, by the conductor or conductress, 
divested of all weapons, jewels, or money, 
hoodwinked, loaded with chains, and in this 
condition conducted to the door of the Tem- 
ple of Love, where admission was demanded 
by two knocks. Brother Sentiment then 
introduced the candidate by order of the 



KNIGHT 



KNIGHT 



419 



Hierophant or High Priestess, and he or she 
was asked his or her name, country, condi- 
tion of life, and, lastly, what he or she was 
seeking. To this the answer was, " Happi- 
ness." 

The next question proposed was, " What 
is your age ? " The candidate, if a male, 
replied, "The age to love;" if a female, 
" The age to please and to be loved." 

The candidates were then interrogated 
concerning their private opinions and con- 
duct in relation to matters of gallantry. 
The chains were then taken from them, and 
they were invested with garlands of flowers 
which were called "the chains of love." 
In this condition they were made to trav- 
erse the apartment from one extremity to 
another, and then back in a contrary direc- 
tion, over a path inscribed with love-knots. 
The following obligation was then adminis- 
tered : 

" I promise and swear by the Grand Mas- 
ter of the Universe never to reveal the se- 
crets of the Order of the Eose ; and should I 
fail in this my vow, may the mysteries I 
shall receive add nothing to my pleasures, 
and instead of the roses of happiness may 
I find nothing but the thorns of repent- 
ance." 

The candidates were then conducted to 
the mysterious groves in the neighborhood 
of the Temple of Love, where the Knights 
received a crown of myrtle, and the Nymphs 
a simple rose. During this time a soft, 
melodious march was played by the orches- 
tra. After this, the candidates were con- 
ducted to the altar of mystery, placed at the 
foot of the Hierophant's throne, and there 
incense was offered up to Venus and her 
son. If it was a Knight who had been ini- 
tiated, he now exchanged his crown of myr- 
tle for the rose of the last initiated Nymph ; 
and if a Nymph, she exchanged her rose 
for the myrtle crown of Brother Sentiment. 
The Hierophant now read a copy of verses 
in honor of the god of Mystery, and the 
bandage was at length taken from the eyes 
of the candidate. Delicious music and 
brilliant lights now added to the charms 
of this enchanting scene, in the midst of 
which the Hierophant communicated to the 
candidate the modes of recognition pecu- 
lier to the Order. 

The Order had but a brief existence. 
In 1784, F. B. von Grossing invented, in 
Germany, an Order bearing a similar name, 
but its duration was as ephemeral as that 
of the French one. 

Knight of the Rosy and Triple 
Cross. ( Chevalier de la Eose et Triple 
Croix.) A degree in the Archives of the 
Lodge of St. Louis des Amis Reunis at Calais. 

Knight of the Rosy Cross. See 
Rosy Cross. 



Knight of the Round -Table. 

(Chevalier de la Table ronde.) A degree in 
the Archives of the Lodge of Saint Louis 
des Amis Reunis at Calais. 

Knight of the Round-Table of 
King Arthur. ( Chevalier de la Table 
ronde du Roi Arthur.) 1. Thory says that 
this is a degree of the Primitive Rite ; but 
I can find no such degree in the nomencla- 
ture of the Rite. 

2. I have seen the manuscript of a de- 
gree of this name written many years ago, 
which was in the possession of Brother C.W. 
Moore, of Boston. It was an honorary de- 
gree, and referred, if I recollect aright, to 
the poetic legend of King Arthur and his 
knights. 

Knight of the Royal Axe. ( Cheva- 
lier de la royale Hache. ) The twenty-second 
degree of the Ancient and Accepted Scot- 
tish Rite, called also Prince of Libanus, or 
Lebanon. It was instituted to record the 
memorable services rendered to Masonry 
by the " mighty cedars of Lebanon." The 
legend of the degree informs us that the 
Sidonians were employed in cutting cedars 
on Mount Libanus or Lebanon for the 
construction of Noah's ark. Their descend- 
ants subsequently cut cedars from the same 
place for the ark of the covenant ; and the 
descendants of these were again employed 
in the same offices, and in the same place, 
in obtaining materials for building Solo- 
mon's Temple. Lastly, Zerubbabel em- 
ployed them in cutting the cedars of Leb- 
anon for the use of the second Temple. 
This celebrated nation formed colleges on 
Mount Lebanon, and in their labors always 
adored the Great Architect of the Universe. 
I have no doubt that this last sentence re- 
fers to the Druses, that secret sect of Theists 
who still reside upon Mount Lebanon and 
in the adjacent parts of Syria and Pales- 
tine, and whose mysterious ceremonies have 
attracted so much of the curiosity of East- 
ern travellers. 

The apron of the Knights of the Royal 
Axe is white, lined and bordered with pur- 
ple. On it is painted a round-table, on 
which are laid several architectural plans. 
On the flap is a three-headed serpent. The 
jewel is a golden axe, having on the han- 
dle and blade the initials of several per- 
sonages illustrious in the history of Ma- 
sonry. The places of meeting in this degree 
are called " Colleges." This degree is espe- 
cially interesting to the Masonic scholar in 
consequence of its evident reference to the 
mystical association of the Druses, whose 
connection with the Templars at the time 
of the Crusades forms a yet to be investi- 
gated episode in the history of Freema- 
sonry. 

Knight of the Sacred Moun- 



420 



KNIGHT 



KNIGHT 



tain. (Chevalier de la Montague Sacre'e.) 
A degree in the Archives of the Lodge of 
Saint Louis des Amis Reunis at Calais. 
Knight of the Sanctuary. 

(Chevalier du Sanctuaire.) The eleventh 
degree of the Rite of the East according 
to the collection of Fustier. 
Knight of the Sepulchre. The 

sixth degree of the system of the Grand 
Lodge Royal York at Berlin. 

Knight of the South. (Chevalier 
du Sud.) The eighth degree of the Swedish 
Rite, better known as the Favorite of St. 
John. 

Knight of the Star. ( Chevalier de 
VEtoile.) A degree in the collection of 
Pyron. 

Knight of the Sun. ( Chevalier du 
Soleil.) The twenty-eighth degree of the 
Ancient and Accepted Scottish Rite, called 
also Prince of the Sun, Prince Adept, and 
Key of Masonry, or Chaos Disentangled. 
It is a Kabbalistic and Hermetic degree, and 
its instructions and symbols are full of the 
Kabbala and Alchemy. Thus, one of its 
favorite words is Stibium, which, with the 
Hermetic Philosophers, meant the primal 
matter of all things. The principal officers 
are Father Adam and Brother Truth, alle- 
gorizing in the old rituals the search of 
Man after Truth. The other officers are 
named after the seven chief angels, and the 
brethren are called Sylphs, or, in the Amer- 
can ritual, Aralim or Heroes. The jewel is 
a golden sun, having on its reverse a hem- 
isphere with the six northern signs of the 
zodiac. There is but one light in the 
Lodge, which shines through a globe of 
glass. 

This degree is not confined to the Scot- 
tish Rite, but is found sometimes with a 
different name, but with the same Hermetic 
design, more or less developed in other 
Rites. Ragon, with whom Delaunay and 
Chemin - Dupontes concur, says that it is 
not, like many of the high degrees, a mere 
modern invention, but that it is of the 
highest antiquity ; and was, in fact, the last 
degree of the ancient initiations teaching, 
under an Hermetic appearance, the doc- 
trines of natural religion, which formed an 
essential part of the Mysteries. But Ra- 
gon must here evidently refer to the gen- 
eral, philosophic design rather than to the 
particular organization of the degree. 
Thory, with more plausibility, ascribes its 
invention as a Masonic degree to Pernetty, 
the founder of the Hermetic Rite. Of all 
the high degrees, it is, perhaps, the most 
important and the most interesting to the 
scholar who desires to investigate the true 
Secret of the Order. Its old catechisms, 
now unfortunately too much neglected, are 
full of suggestive thoughts, and in its mod- 



ern ritual, for which we are indebted to the 
inventive genius of Brother Albert Pike, it 
is by far the most learned and philosophi- 
cal of the Scottish degrees. 

Knight of the Sword. ( Chevalier 
de VEpee.) One of the titles of the Scot- 
tish Rite degree of Knight of the East. So 
called in allusion to the legend that the 
Masons at the second Temple worked with 
the trowel in one hand and the sword in 
the other. Du Cange, on the authority of 
Arnoldus Lubeckius, describes an Order, in 
the Middle Ages, of Knights of the Sword, 
(Milites Gladii,) who, having vowed to wield 
the sword for God's service, wore a sword 
embroidered on their mantles as a sign of 
their profession, whence they took their 
name. But it was not connected with the 
Masonic degree. 

Knight of the Tabernacle. In 
the Minute Book of the " Grand Lodge of 
all England," extracts from which are 
given by Bro. Hughan in his Unpublished 
Records, we find the expression Knight of 
the Tabernacle, used in the year 1780, as 
synonymous with Knight Templar. 

Knight of the Tabernacle of 
the IMTine Truths. (Chevalier du 
Tabernacle des Verites divines.) A degree 
cited in the nomenclature of Fustier. 

Knight of the Temple. ( Chevalier 
du Temple.) This degree is common to all 
the systems of Masonry founded on the 
Templar doctrine. 

1. It is a synonym of Knight Templar. 

2. The eighth degree of the Rite of the 
Philalethes. 

3. The sixty-ninth degree of the collec- 
tion of the Metropolitan Chapter of France. 

4. The sixth degree of the Clerks of Strict 
Observance. 

5. The ninth degree of the Rite of the 
East according to the nomenclature of 
Fustier. 

6. The thirty-sixth degree of the Rite of 
Mizraim. 

Knight of the Three Kings. An 
American side degree of but little impor- 
tance. Its history connects it with the dedi- 
cation of the first Temple, the conferrer of 
the degree representing King Solomon. Its 
moral tendency appears to be the inculca- 
tion of reconciliation of grievances among 
Masons by friendly conference. It may be 
conferred by any Master Mason on another. 

Knight of the Throne. ( Chevalier 
du Trone.) The second degree of the Rite 
of the East according to the nomenclature 
of Fustier. 

Knight of the Triple Cross. 
( Chevalier de la Triple Croix. ) The sixty- 
sixth degree of the collection of the Metro- 
politan Chapter of France. 

Knight of the Triple Period. 



KNIGHT 



KNIGHT 



421 



{Chevalier de la Triple Periode.) A degree 
in the Archives of the Lodge of Saint 
Louis des Amis Reunis at Calais. 

Knight of the Triple Sword. 
{Chevalier de la Triple JSpe'e.) A degree in 
the collection of Pyron. 

Knight of the Two Crowned 
Eagles. ( Chevalier des teux Aigles Cou- 
ronnees.) The twenty-second degree of the 
collection of the Metropolitan Chapter of 
France. 

Knight of the West. ( Chevalier d' 
Occident.) 1. The sixty-fourth degree of 
the collection of the Metropolitan Chapter 
of Franee. 2. The forty-seventh degree of 
the Rite of Mizraim. 

Knight of the White and Black 
Eagle. ( Chevalier de VAigle blanc et noir.) 
One of the titles of the thirtieth degree of 
the Ancient and Accepted Scottish Rite, or 
Knight Kadosh. In the Rite of Perfection 
of the Emperors of the East and West, it 
constituted the twenty-fourth degree, under 
the title of Knight Commander of the 
White and Black Eagle. The white eagle 
was the emblem of the eastern empire, and 
the black of the western. Hence we have 
the Knights of the White Eagle in Russia, 
and the Knights of the Black Eagle in 
Prussia, as orders of chivalry. The two 
combined were, therefore, appropriately 
(so far as the title is concerned) adopted 
by the Council which assumed Masonic 
jurisdiction over both empires. 

Knight of the White Eagle. 
The sixty-fourth degree of the Rite of 
Mizraim. As a political order, that of the 
Knights of the White Eagle were instituted 
by Wladistas, King of Poland, in 1325. 
It is still conferred by the Czar of Russia. 

Knight of Unetion. ( Chevalier d' 
Onction. ) The fifty-first degree of the col- 
lection of the Metropolitan Chapter of 
France. 

Knight, Perfect. {Chevalier Par- 
fait.) A degree of the Ancient Chapter of 
Clermont, found in the Archives of the 
Mother Lodge of the Philosophic Rite. 

Knight, Professed. See Eques 
Professus. 

Knight, Prussian. See Noachite. 
Also the thirty-fifth degree of the Rite of 
Mizraim. 

Knight Rower. [Chevalier Rameur.) 
The Order of the Knights and Ladies 
Rowers [Ordre des Chevaliers Rameurs et 
Chevalieres Rameures) was an androgynous 
and adoptive Rite, founded at the city of 
Rouen, in France, in 1738, and was there- 
fore one of the earliest instances of the 
adoptive system. It met with very little 
success. 

Knight, Royal Victorious, 
[Chevalier royal Victorieux.) A degree 



formerly conferred in the Chapter attached 
to the Grand Orient of Bologne. 

Knight, Sacrificing. ( Chevalier 
Sacrifiajit.) A degree found in the Archives 
of the Lodge of Saint Louis des Amis 
Reunis at Calais. 

Knights of the East, Council of. 
[Cornell des Chevaliers d' Orient.) A Chap- 
ter of High Degrees, under this name, was 
established at Paris, on July 22, 1762, by 
one Pirlet, a tailor, as the rival of the 
Council of Emperors of the East and West. 
Baron de Tschoudy became one of its 
members. 

Knight Templar. The piety or 
the superstition of the age had induced 
multitudes of pilgrims in the eleventh and 
twelfth centuries to visit Jerusalem for the 
purpose of offering their devotions at the 
sepulchre* of the Lord and the other holy 
places in that city. Many of these religious 
wanderers were weak or aged, almost all 
of them unarmed, and thousands of them 
were subjected to insult, to pillage, and 
often to death, inflicted by the hordes of 
Arabs who, even after the capture of Jeru- 
salem by the Christians, continued to in- 
fest the sea-coast of Palestine and the roads 
to the capital. 

To protect the pious pilgrims thus ex- 
posed to plunder and bodily outrage, nine 
French knights, the followers of Baldwyn, 
united, in the year 1118, in a military con- 
fraternity or brotherhood in arms, and en- 
tered into a solemn compact to aid each 
other in clearing the roads, and in defend- 
ing the pilgrims in their passage to the 
holy city. 

Two of these knights were Hugh de 
Payens and Godfrey de St. Aldemar. Ray- 
nouard [Les Templiers) says that the names 
of the other seven have not been preserved 
in history, but Wilke {Geschichte des T. H. 
Ordens) gives them as Roral, Gundemar, 
Godfrey Bisol, Payens de Montidier, Arch- 
ibald de St. Aman, Andre de Montbar, and 
the Count of Provence. 

Uniting the monastic with the military 
character, they took, in the presence of the 
Patriarch of Jerusalem, the usual vows of 
poverty, chastity, and obedience, and with 
great humility assumed the title of " Poor 
Fellow Soldiers of Christ." Baldwyn, the 
King of Jerusalem, assigned for their resi- 
dence a part of his palace which stood near 
the former site at the Temple; and the 
Abbot and Canons of the Temple gave 
them, as a place in which to store their 
arms and magazines, the street between the 
palace and the Temple, whence they de- 
rived the name of Templars ; a title which 
they ever afterwards retained. 

Raynouard says that Baldwyn sent Hugh 
de Payens to Europe to solicit a new cru- 



422 



KNIGHT 



KNIGHT 



sade, and that while there he presented his 
companions to Pope Honorius II., from 
whom he craved permission to form a reli- 
gious military order in imitation of that 
of the Hospitallers. The pontiff referred 
them to the ecclesiastical council which 
was then in session at Troyes, in Cham- 
pagne. Thither De Payens repaired, and 
represented to the fathers the vocation of 
himself and his companions as defenders 
of the pilgrim ; the enterprise was approved, 
and St. Bernard was directed to prescribe a 
rule for the infant Order. 

This rule, in which the knights of the 
Order are called Pauperes eommilitis Christi 
et Templi Salomonis, or " The Poor Fellow 
Soldiers of Christ and of the Temple of 
Solomon," is still extant. It consists of 
seventy-two chapters, the details of which 
are remarkable for their ascetic character. 
It enjoined severe devotional exercises, self- 
mortification, fasting, and prayer. It pre- 
scribed for the professed knights white gar- 
ments as a symbol of a pure life; esquires 
and retainers were to be clothed in black. 
To the white dress, Pope Eugenius II. sub- 
sequently added a red cross, to be worn on 
the left breast as a symbol of martyrdom. 

Hugh de Payens, thus provided with a 
rule that gave permanence to his Order,and 
encouraged by the approval of the Church, 
returned to Jerusalem, carrying with him 
many recruits from among the noblest fam- 
ilies of Europe. 

The Templars soon became pre-eminently 
distinguished as warriors of the cross. St. 
Bernard, who visited them in their Tem- 
ple retreat, speaks in the warmest terms of 
their self-denial, their frugality, their mod- 
esty, their piety, and their bravery. " Their 
arms," he says, " are their only finery, and 
they use them with courage, without dread- 
ing either the number or the strength of 
the barbarians. All their confidence is in 
the Lord of Hosts, and in fighting for his 
cause they seek a sure victory or a Chris- 
tian and honorable death." 

Their banner was the Beauseant, of di- 
vided white and black, indicative of peace 
to their friends, but destruction to their 
foes. At their reception each Templar swore 
never to turn his back on three enemies, but 
should he be alone, to fight them if they 
were infidels. It was their wont to say 
that a Templar ought either to vanquish or 
die, since he had nothing to give for his 
ransom but his girdle and his knife. 

The Order of the Temple, at first ex- 
ceedingly simple in its organization, became 
in a short time very complicated. In the 
twelfth century it was divided into three 
classes, which were Knights, Chaplains, 
and Serving Brethren. 

1. The Knights. It was required that 



whoever presented himself for admission 
into the Order must prove that he was 
sprung from a knightly family, and was 
born in lawful wedlock ; that he was free 
from all previous obligations ; that he was 
neither married nor betrothed ; that he had 
not made any vows of reception in another 
Order ; that he was not involved in debt ; 
and finally, that he was of a sound and 
healthy constitution of body. 

2. The Chaplains. The Order of the 
Temple, unlike that of the Hospitallers, 
consisted at first only of laymen. But the 
bull of Pope Alexander III., issued in 
1162, gave the Templars permission to re- 
ceive into their houses spiritual persons 
who were not bound by previous vows, 
the technical name of whom was chap- 
lains. They were required to serve a novi- 
tiate of a year. The reception was, except 
in a few points not applicable to the clergy, 
the same as that of the knights, and they 
were required to take only the three vows 
of poverty, chastity, and obedience. Their 
duties were to perform all religious offices, 
and to officiate at all the ceremonies of the 
Order, such as the admission of members 
at installations, etc. Their privileges were, 
however, unimportant, and consisted prin- 
cipally in sitting next to the Master, and 
being first served at table. 

3. The Serving Brethren. The only qual- 
ification required of the serving brethren, 
was, that they should be free born and not 
slaves ; yet it is not to be supposed that all 
the persons of this class were of mean con- 
dition. Many men, not of noble birth, but 
of wealth and high position, were found 
among the serving brethren. They fought 
in the field under the knights, and per- 
formed at home the menial offices of the 
household. At first there was but one class 
of them, but afterwards they were divided 
into two — the Brethren-at-Arms, and the 
Handicraft Brethren. The former were the 
soldiers of the Order. The latter, who were 
the most esteemed, remained in the Precep- 
tories, and exercised their various trades, 
such as those of farriers, armorers, etc. 
The reception of the serving brethren did 
not differ, except in some necessary par- 
ticulars, from that of the knights. They 
were, however, by the accident of their 
birth, precluded from promotion out of 
their class. 

Besides these three classes there was a 
fourth, — not, however, living in the bosom 
of the Order, — who were called Affiliati 
or the Affiliated. These were persons of 
various ranks and of both sexes, who were 
recognized by the Order, though not openly 
connected with it, as entitled to its pro- 
tection, and admitted to a participation in 
some of its privileges, such as protection 



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from the interdicts of the Church, which 
did not apply to the members of the Order. 

There was also a class called Donates or 
Donats. These were either youths whom 
their parents destined for the service of the 
Order when they had attained the proper 
age, or adults who had bound themselves to 
aid and assist the Order so long as they 
lived, solely from their admiration of it, 
and a desire to share its honors. 

Over these presided the Grand Master, 
more usually styled, in the early days of 
the Order, simply the Master of the Temple. 
In the treaty of peace executed in 1178, 
between the Templars and the Hospitallers, 
Odo de St. Armand calls himself " Humble 
Master of the Order of the Temple." But 
in after times this spirit of humility was 
lost sight of, and the title of Grand Master 
was generally accorded to him. His allow- 
ances were suitable to the distinguished 
rank he held, for in the best days of the 
Order the Grand Master was considered as 
the equal of a sovereign. 

The Grand Master resided originally at 
Jerusalem ; afterwards, when that city was 
lost, at Acre, and finally at Cyprus. His 
duty always required him to be in the Holy 
Land; he consequently never resided in 
Europe. He was elected for life from 
among the knights in the following man- 
ner. On the death of the Grand Master, a 
Grand Prior was chosen to administer the 
affairs of the Order until a successor could 
be elected. When the day which had been 
appointed for the election arrived, the 
Chapter usually assembled at the chief seat 
of the Order ; three or more of the most 
esteemed knights were then proposed; the 
Grand Prior collected the votes, and he who 
had received the greatest number was nom- 
inated to be the electing Prior. An Assist- 
ant was then associated with him, in the 
person of another knight. These two re- 
mained all night in the chapel, engaged in 
prayer. In the morning, they chose two 
others, and these four, two more, and so on 
until the number of twelve (that of the 
apostles) had been selected. The twelve 
then selected a Chaplain. The thirteen 
then proceeded to vote for a Grand Master, 
who was elected by a majority of the votes. 
When the election was completed, it was 
announced to the assembled brethren ; and 
when all had promised obedience, the Prior, 
if the person was present, said to him, " In 
the name of God the Father, the Son, and 
the Holy Ghost, we have chosen, and do 
choose thee, Brother N., to be our Master." 
Then, turning to the brethren, he said, 
" Beloved Sirs and Brethren, give thanks 
unto God; behold here our Master." The 
Chaplains then chanted the Te Deurn; and 
the brethren, taking their new Master in 



their arms, carried him into the chapel 
and placed him before the altar, where he 
continued kneeling, while the brethren 
prayed, and the Chaplains repeated the 
Kyrie Eleison, the Pater Noster, and other 
devotional exercises. 

Next in rank to the Grand Master was 
the Seneschal, who was his representative 
and lieutenant. Then came the Marshal, 
who was the General of the Order. Next 
was the Treasurer, an office that was always 
united with that of Grand Preceptor of Jeru- 
salem. He was the Admiral of the Order, 
The Draper, the next, officer in rank, had 
charge of the clothing of the Order. He 
was a kind of Commissary General. The 
Turcopolier was the Commander of the 
light-horse. There was also a class of offi- 
cers called Visitors, whose duties, as their 
name imports, was to visit the different 
Provinces, and correct abuses. There were 
also some subordinate offices appropriated 
to the Serving Brethren, such as Sub-Mar- 
shal, Standard- Bearer, Farrier, etc. 

These officers, with the Grand Preceptors 
of the Provinces and the most distinguished 
knights who could attend, constituted the 
General Chapter or great legislative assem- 
bly of the Order, where all laws and regula- 
tions were made and great officers elected. 
This assembly was not often convened, and 
in the intervals its powers were exercised 
by the Chapter of Jerusalem. 

The Order thus organized, as it increased 
in prosperity and augmented its possessions 
in the East and in Europe, was divided in- 
to Provinces, each of which was governed 
by a Grand Preceptor or Grand Prior ; for 
the titles were indiscriminately used. That, 
however, of Preceptor was peculiar to the 
Templars, while that of Prior was common 
both to them and to the Knights Hospital- 
lers of St. John. These Provinces were 
fifteen in number, and were as follows: 
Jerusalem, Tripolis, Antioch, Cyprus, Por- 
tugal, Castile and Leon, Aragon, France 
and Auvergne, Normandy, Aquitaine, Pro- 
vence, England, including Scotland and Ire- 
land ; Germany, Upper and Central Italy, 
and Apulia and Sicily. Hence it will be 
seen that there was no part of Europe, ex- 
cept the impoverished kingdoms of Den- 
mark, Sweden, and Norway, where the 
Templars had not extended their posses- 
sions and their influence. 

In all the Provinces there were numerous 
temple-houses called Preceptories, presided 
over by a Preceptor. In each of the larger 
Preceptories there was a Chapter, in which 
local regulations were made and members 
were received into the Order. 

The reception of a knight into the O-rder 
was a very solemn ceremonial. It was se- 
cret, none but members of the Order being 



424 



KNIGHT 



KNIGHT 



permitted to be present. In this it differed 
from that of the Knights of Malta, whose 
form of reception was open and public ; and 
it is to this difference, between a public re- 
ception and a secret initiation, that may, 
perhaps, be attributed a portion of the spirit 
of persecution exhibited by the Church to 
the Order in its latter days. 

Of this reception, the best and most au- 
thentic account is given by Mlinter in his 
Statutenbuch des Ordens der Tempelherren, 
(pp. 29-42,) and on that I shall principally 
rely. 

On the day of the reception, the Master 
and the knights being in the Chapter, the 
Master said : 

" Beloved Knights and Brethren, ye see 
that the majority are willing that this man 
shall be received as a brother. If there be 
among you any one who knows anything 
concerning him, wherefor he cannot right- 
fully become a brother, let him say so. 
For it is better that this should be made 
known beforehand than after he has been 
brought before us." All being silent, the 
candidate is conducted into an adjoining 
chamber. Two or three of the oldest 
knights are sent to him to warn him of the 
difficulties and hardships that he will have 
to encounter; or, as the Benedictine rule 
says, all the hard and rough ways that lead 
to God — " omnia dura et aspera, per quae 
itur ad Deum." 

They commenced by saying : " Brother, do 
you seek the fellowship of the Order ? " If 
he replied affirmatively, they warned him 
of the rigorous services which would be de- 
manded of him. Should he reply that he 
was willing to endure 1 " all for the sake of 
God and to become the slave of the Order, 
they further asked him if he were married 
or betrothed ; if he had ever entered any 
other Order ; if he owed more than he could 
pay ; if he was of sound body ; and if he 
was of free condition ? If his replies were 
satisfactory, his examiners returned to the 
Chapter room and made report; whereupon 
the Master again inquired if any one pres- 
ent knew anything against the candidate. 
All being silent, he asked : " Are you will- 
ing that he should be received in God's 
name;" and all the knights answered: 
" Let him be received in God's name." His 
examiners then returned to him and asked 
him if he still persisted in his intention. 
If he replied that he did, they gave him the 
necessary instructions how he should act, 
and led him to the door of the Chapter 
room. There entering he cast himself on 
his knees before the Master, with folded 
hands, and said : " Sir, I am come before God, 
before you and the brethren, and pray and 
beseech you, for God and our dear Lady's 
sake, to admit me into your fellowship and 



to the good deeds of the Order, as one who 
will for all his life long be the servant and 
slave of the Order." 

The Master replied: "Beloved Brother, 
you are desirous of a great matter, for you 
see nothing but the outward shell of our 
Order. It is only the outward shell when 
you see that we have fine horses and rich 
caparisons, that we eat and drink well, and 
are splendidly clothed. From this you 
conclude that you will be well off with us. 
But you know not the rigorous maxims 
which are in our interior. For it is a hard 
matter for you, who are your own master, 
to become the servant of another. You 
will hardly be able to perform, in future, 
what you wish yourself. For when you 
wish to be on this side of the sea, you will 
be sent to the other side; when you will 
wish to be in Acre, you will be sent to the 
district of Antioch, to Tripolis, or to Ar- 
menia ; or you will be sent to Apulia, to 
Sicily, or to Lombardy, or to Burgundy, 
France, England, or any other country 
where we have houses and possessions. 
When you will wish to sleep, you will be 
ordered to watch ; when you will wish to 
watch, then you will be ordered to go to 
bed ; when you will wish to eat, then you 
will be ordered to do something else. And 
as both we and you might suffer great in- 
convenience from what you have, mayhap, 
concealed from us, look here on the holy 
Evangelists and the word of God, and an- 
swer the truth to the questions which we 
shall put to you ; for if you lie, you will be 
perjured, and may be expelled the Order, 
from which God keep you ! " 

The questions which had been before 
asked him by his examiners were then re- 
peated more at large, with the additional 
one whether he had made any contract with 
a Templar or any other person to secure his 
admission. 

His answers being satisfactory, the Mas- 
ter proceeded : " Beloved Brother, take 
good heed that you have spoken truth to 
us, for should you in any one point have 
spoken falsely, you would be put out of the 
Order, from which God preserve you. Now, 
beloved Brother, heed well what we shall 
say to you. Do you promise God and Mary, 
our dear Lady, that your life long you will 
be obedient to the Master of the Temple 
and the Prior who is set over you ? " 

"Yes, Sir, God willing." 

" Do you promise God and Mary, our 
dear Lady, all your life long to live chaste 
in your body?" 

"Yes, Sir, God willing." 

" Do you promise God and Mary, our 
dear Lady, your life long to observe the 
laudable manners and customs of our Or- 
der, those which now are and those which 



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425 



the Master and knights may hereafter 
ordain?" 

" Yes, Sir, God willing." 

"Do you promise God and Mary, our 
dear Lady, that your life long you will, 
with the power and strength that God gives 
you, help to conquer the holy land of Jeru- 
salem, and with your best power you will 
help to keep and guard that which the 
Christians possess ? " 

"Yes, Sir, God willing." 

" Do you promise God and Mary, our 
dear Lady, never to hold this Order for 
stronger or weaker, for worse or for better, 
but with the permission of the Master or 
the convent which has the authority ? " 

"Yes, Sir, God willing." 

" Finally, do you promise God and Mary, 
our dear Lady, that you will never be pres- 
ent when a Christian shall be unjustly and 
unlawfully despoiled of his heritage, and 
that you will never by counsel or act take 
part therein?" 

"Yes, Sir, God willing." 

Then the Master said: "Thus, in the 
name of God and Mary our dear Lady, 
and in the name of St. Peter of Eome, and 
our Father the Pope, and in the name of 
all the Brethren of the Temple, we receive 
you to all the good works of the Order 
which have been done from the beginning, 
and shall be done to the end, you, your 
father, your mother, and all your lineage, 
who you are willing shall have a share 
therein. In like manner do you receive us 
into all the good works which you have 
done or shall do. We assure you bread 
and water, and the poor clothing of the Or- 
der, and toil and labor in abundance." 

The Chaplain then read the 133d Psalm 
and the prayer of the Holy Ghost, Deus 
qui cordafidelium, and the brethren repeated 
the Lord's prayer. The Prior and the 
Chaplain gave the recipient the fraternal 
kiss. He was then seated before the Mas- 
ter, who delivered to him a discourse on 
his duties and obligations as a member of 
the Order. 

These duties may be thus summed up. 
He was never to assault a Christian, nor 
swear, nor receive any attendance from a 
woman without the permission of his su- 
periors; not to kiss a woman, even his 
mother or sister ; to hold no child to the 
baptismal font ; and to abuse no man, but 
to be courteous to all. He was to sleep in 
a linen shirt, drawers and hose, and girded 
with a small girdle ; to attend divine ser- 
vice punctually, and to begin and end his 
meals with a prayer. 

Such is the formula of reception, which 
has been collected by Miinter from the 
most authentic sources. It is evident, how- 
ever, that it is not complete. The secret 
3 D 



parts of the ritual are omitted, so that the 
formula is here something like what a 
Freemason would call the monitorial part 
of the instruction. Miinter does not even 
give the form of the oath taken by the can- 
didate; although Raynouard says that it is 
preserved in the Archives of the Abbey of 
Alcobaza, in Aragon, and gives it in the 
following words, on the authority of Hen- 
riguez in his Regula, etc., Ordinis Cisterniensis. 

" I swear to consecrate my discourse, my 
arms, my faculties, and my life, to the de- 
fence of the sacred mysteries of the faith, 
and to that of the unity of God. I also 
promise to be submissive and obedient to 

the Grand Master of the Order At 

all times that it may be necessary, I will 
cross the seas to go to battle ; I will con- 
tribute succor against infidel kings and 
princes ; I will not turn my back on three 
foes ; and even if I be alone, I will fight 
them if they are infidels." 

The fact that the Templars had a secret 
initiation is now generally conceded, al- 
though a few writers have denied it. But 
the circumstantial evidence in its favor is 
too great to be overcome by anything ex- 
cept positive proof to the contrary, which 
has never been adduced. It is known that 
at these receptions none but members of the 
Order were admitted ; a prohibition which 
would have been unnecessary if the cere- 
monies had not been secret. In the meet- 
ings of the General Chapter of the Order, 
even the Pope's Legate was refused admis- 
sion. 

It would not be fair to quote the one 
hundred and twenty accusations preferred 
against the Templars by Clement, because 
they were undoubtedly malicious falsehoods 
invented by an unprincipled Pontiff pan- 
dering to the cupidity of an avaricious 
monarch ; but yet some of them are of such 
a nature as to indicate what was the gen- 
eral belief of men at the time. Thus, Art. 
32 says : " Quod receptiones istius clandes- 
tine faciebant ; " i. e. that they were wont to 
have their receptions in secret. The 100th is 
in these words : " Quod sic se includunt ad 
tenenda capitula ut omnes januas domus et 
ecclesise in quibus tenent capitula ferment 
adeo firmiter quod nullus sit nee esse pos- 
sit accessus ad eos nee juxta: ut possit 
quicunque videre vel audire de factis vel 
dictis eorum ; " i. e., that when they held 
their Chapters, they shut all the doors of the 
house or church in which they met so closely 
that no one could approach near enough to 
see or hear what they were doing and saying. 
And the next article is more particular, for 
it states that, to secure themselves against 
eavesdroppers,they were accustomed to place 
a watch, as we should now say a tiler, upon 
the roof of the house, " excubicum super 



426 



KNIGHT 



KNIGHT 




tectum/' who could give the necessary 
warning. 

Of course it is impossible to obtain an 
accurate knowledge of all the details of this 
secret reception of the ancient Templars, 
since it must have been generally oral ; but 
I have always been inclined to think, from 
allusions here and there scattered through 
the history of their customs, that many of 
its features have descended to us, and are 
to be found in the ritual of initiation prac- 
tised by the Masonic Knights Templars. 

The dress of the Templars was prescribed 
for them by St. Bernard, in the rule which 
he composed for the government of the 
Order, and is thus described in chapter xx. 
"To all the professed knights, both in 
winter and summer, we give, if they can be 
procured, white garments, that those who 
have cast behind them a dark life, may 
know that they are to commend themselves 
to their Creator by a pure and white life." 
The white mantle was 
therefore the peculiar 
vestment of the Tem- 
plars, as the black was 
of the Hospitallers. 
Subsequently, for at 
first they wore no 
cross, Pope Euge- 
nius III. gave them a 
red cross pattee as a 
symbol of martyrdom, which they were di- 
rected to wear on the left breast, just over 
the heart. 

The general direction of St. Bernard as 
to clothing was afterwards expanded, so that 
the dress of a Templar consisted of a long, 
white tunic, nearly resembling that of a 
priest's in shape, with a red cross on the 
front and back ; under this was his linen 
shirt clasped by a girdle. Over all was the 
white mantle with the red cross pattee. 
The head was covered by a cap or hood at- 
tached to the mantle. The arms were a 
sword, lance, mace, and shield. Although 
at first the Order adopted as a seal the rep- 
resentation of two knights riding on one 
horse, as a mark of their poverty, subse- 
quently each knight was provided with 
three horses, and an esquire selected usu- 
ally from the class of Serving Brethren. 

To write the history of the Templar 
Order for the two centuries of its existence 
would, says Addison, be to write the Latin 
history of Palestine, and would occupy a 
volume. Its details would be accounts of 
glorious struggles with the infidel in de- 
fence of the holy land, and of Christian 
pilgrimage, sometimes successful and often 
disastrous; of arid sands well moistened 
with the blood of Christian and Saracen 
warriors ; of disreputable contests with its 
rival of St. John; of final forced departure 



from the places which its prowess had 
conquered, but which it had not strength 
to hold, and of a few years of luxurious, 
and it may be of licentious indolence, ter- 
minated by a cruel martyrdom and dissolu- 
tion. 

The fall of Acre in 1292, under the vigor- 
ous assault of the Sultan Mansour, led at 
once to the evacuation of Palestine by the 
Christians. The Knights Hospitallers of 
St. John of Jerusalem, afterwards called 
Knights of Ehodes, and then of Malta, be- 
took themselves to Ehodes, where the 
former, assuming a naval character, resumed 
the warfare in their galleys against the 
Mohammedans. The Templars, after a 
brief stay in the island of Cyprus, retired 
to their different Preceptories in Europe. 

Porter [Hist. K. of Malta, i. 174,) has no 
panegyric for these recreant knights. After 
eulogizing the Hospitallers for the persever T 
ing energy with which, from their island 
home of Rhodes, they continued the war 
with the infidels, he says : 

" The Templar, on the other hand, after 
a brief sojourn in Cyprus, instead of ren- 
dering the smallest assistance to his chival- 
rous and knightly brethren in their new 
undertaking, hurried with unseemly haste 
to his numerous wealthy European Pre- 
ceptories, where the grossness of his licen- 
tiousness, the height of his luxury, and 
the arrogance of his pride, soon rendered 
him an object of the most invincible hatred 
among those who possessed ample power to 
accomplish his overthrow. During these 
last years of their existence little can be 
said in defence of the Order ; and although 
the barbarous' cruelty with which their ex- 
tinction was accomplished has raised a 
feeling of compassion in their behalf, 
which bids fair to efface the memory of 
their crimes, still it cannot be denied that 
they had of late years so far deviated from 
the original purposes of their Institution 
as to render them highly unfit depositaries 
of that wealth which had been bequeathed 
to them for purposes so widely different 
from those to which they had appropriated 
it." 

The act of cruelty and of injustice by 
which the Templar Order was dissolved in 
the fourteenth century, has bequeathed an 
inglorious memory on the names of the in- 
famous king, and no less infamous pope 
who accomplished it. In the beginning of 
the fourteenth century, the throne of France 
was filled by Philip the Fair, an ambitious, 
a vindictive, and an avaricious prince. In 
his celebrated controversy with Pope Bon- 
iface, the Templars had, as was usual with 
them, sided with the pontiff and opposed 
the king ; this act excited his hatred : the 
Order was enormously wealthy ; this aroused 



KNIGHT 



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427 



his avarice : their power interfered with his 
designs of political aggrandizement ; and this 
alarmed his ambition. He, therefore, secretly 
concerted with Pope Clement V. a plan for 
their destruction, and the appropriation of 
their revenues. Clement, by his direction, 
wrote in June, 1306, to De Molay, the 
Grand Master, who was then at Cyprus, in- 
viting him to come and consult with him 
on some matters of great importance to the 
Order. De Molay obeyed the summons, 
and arrived in the beginning of 1307 at 
Paris, with sixty knights and a large 
amount of treasure. He was immediately 
imprisoned, and, on the thirteenth of Oc- 
tober following, every knight in France 
was, in consequence of the secret orders of 
the king, arrested on the pretended charge 
of idolatry, and other enormous crimes, of 
which Squin de Flexian, a renegade and 
expelled Prior of the Order, was said to 
have confessed that the knights were guilty 
in their secret Chapters. 

What these charges were has not been 
left to conjecture. Pope Clement sent a 
list of the articles of accusation, amounting 
to one hundred and twenty in number, to all 
the archbishops, bishops, and Papal commis- 
saries upon which to examine the knights 
who should be brought before them. This 
list is still in existence, and in it we find 
such charges as these. 1. That they re- 
quired those who were received into the 
Order to abjure Christ, the Blessed Virgin, 
and all the saints. 7. That they denied 
that Christ had suffered for man's redemp- 
tion. 9. That they made their recipient spit 
upon the cross or the crucifix. 14. That 
they worshipped a cat in their assemblies. 
16. That they did not believe in the eucha- 
ristic sacrifice. 20. That they said that the 
Grand Master had the power of absolution. 
26. That they practised obscene ceremonies 
in their receptions. 32. That their recep- 
tions were secret; a charge repeated in arti- 
cles 97, 98, 99, 100, and 101, in different 
forms. 42. That they had an idol, which 
was a head with one or with three faces, and 
sometimes a human skull. 52, 53. That 
they exercised magic arts. 

On such preposterous charges as these 
the knights were tried, and of course, as a 
foregone conclusion condemned. On the 
12th of May, 1310, fifty-four of the knights 
were publicly burnt, and on the 18th of 
March, 1313, De Molay, the Grand Master, 
and the three principal dignitaries of the 
order, suffered the same fate. They died 
faithfully asserting their innocence of all 
the crimes imputed to them. The Order was 
now, by the energy of the king of France, 
assisted by the spiritual authority of the 
pope, suppressed throughout Europe. So 
much of its vast possessions as were not 



appropriated by the different sovereigns to 
their own use, or to that of their favorites, 
was bestowed upon the Order of the Knights 
of Malta, whose acceptance of the donation 
did not tend to diminish the ill feeling which 
had always existed between the members 
of the two Orders. 

As to the story of the continuation of the 
Order, after the death of James de Molay, 
by Johannes Larmenius, under the au- 
thority of a charter of transmission given 
to him by De Molay a few days before his 
death, that subject is more appropriately 
treated in the history of the Order of the 
Temple, which claims, by virtue of this 
charter, to be the regular successor of the 
ancient Order. 

From the establishment of the Order by 
Hugh de Payens, until its dissolution 
during the Mastership of De Molay, twenty- 
two Grand Masters presided over the Order, 
of whom the following is an accurate list, 
compiled on the authority of Addison. The 
roll of Grand Masters in the Eite of Strict 
Observance, and that in the Order of the 
Templar, differ in several names ; but these 
rolls are destitute of authenticity. 

1. Hugh de Payens, elected in 1118. 

2. Robert of Burgundy, " 1136. 

3. Everard de Barri, " 1146. 

4. Bernard de Tremellay, " 1151. 

5. Bertrand de Blanquefbrt, " 1154. 

6. Philip of Naplous, " 1167. 

7. Odo de St. Amand, " 1170. 

8. Arnold de Troye, " 1180. 

9. Gerard de Ridefort, " 1185. 

10. Brother Walter, " 1189. 

11. Robert de Sable, " 1191. 

12. Gilbert Horal, " 1195. 

13. Philip de Plessis, " 1201. 

14. William de Chartres, " 1217. 

15. Peter de Montaigu, " 1218. 

16. Hermann de Perigord, " 1236. 

17. William de Sonnac, " 1245. 

18. Reginald de Vichier, " 1252. 

19. Thomas Berard, " 1256. 

20. William de Beaujeu, " 1273. 

21. Theobald de Gaudini, " 1291. 

22. James de Molay, " 1297. 
Knight Templar, Masonic. 

The connection of the Knights Templars 
with the Freemasons may much more 
plausibly be traced than that of the Knights 
of Malta. Yet, unfortunately, the sources 
from which information is to be derived 
are for the most part traditionary ; authen- 
tic dates and documents are wanting. 
Tradition has always been inclined to trace 
the connection to an early period, and to 
give to the Templar system of secret recep- 
tion a Masonic character, derived from 
their association during the Crusades with 
the mystical Society of the Assassins in 
Syria. Lawrie, {Hist, p. 87,) or Brewster, 



428 



KNIGHT 



KNIGHT 



who is said by some to have written the 
work which bears Lawrie's name, embodies 
the tradition in this form : 

" Almost all the secret associations of the 
ancients either flourished or originated in 
Syria, and the adjacent countries. It was 
here that the Dionysian artists, the Essenes 
and the Kassideans, arose. From this 
country also came several members of that 
trading association of Masons which ap- 
peared in Europe during the dark ages; 
and we are assured, that, notwithstanding 
the unfavorable condition of that province, 
there exists at this day, on Mount Libanus, 
one of these Syriac fraternities. As the 
Order of the Templars, therefore, was 
originally formed in Syria, and existed 
there for a considerable time, it would be 
no improbable supposition that they re- 
ceived their Masonic knowledge from the 
Lodges in that quarter. But we are fortu- 
nately, in this case, not left to conjecture, 
for we are expressly informed by a foreign 
author [Adler, de Drusis], who was well 
acquainted with the history and customs 
of Syria, that the Knights Templars were 
actually members of the Syriac fraterni- 
ties." 

Even if this hypothesis were true, al- 
though it might probably suggest the origin 
of the secret reception of the Templars, it 
would not explain the connection of the 
modern Templars with the Freemasons, 
because there is no evidence that these 
Syriac fraternities were Masonic. 

There are four sources from which the 
Masonic Templars are said to have derived 
their existence ; making, therefore, as many 
different divisions of the Order. 

1. The Templars who claim John Mark 
Larmenius as the successor of James de 
Molay. 

2. Those who recognize Peter d' Aumont 
as the successor of Molay. 

3. Those who derive their Templarism 
from the Count Beaujeu, the nephew of 
Molay. 

4. Those who claim an independent 
origin, and repudiate alike the authority 
of Larmenius, of Aumont, and of Beaujeu. 

From the first class spring the Templars 
of France, who professed to have continued 
the Order by authority of a charter given 
by Molay to Larmenius. This body of 
Templars designate themselves as the 
"Order of the Temple." Its seat is in 
Paris. The Duke of Sussex received from 
it the degree and the authority to establish 
a Grand Conclave in England. He did so ; 
and convened that body once, but only 
once. During the remaining years of his 
life, Templarism had no activity in England, 
as he discountenanced all Christian and 
chivalric Masonry. See Temple, Order of the. 



The second division of Templars is that 
which is founded on the theory that Peter 
d' Aumont fled with several knights into 
Scotland, and there united with the Freema- 
sons. This legend is intimately connected 
with Ramsay's tradition — that Freemasonry 
sprang from Templarism, and that all Free- 
masons are Knights Templars. The Chap- 
ter of Clermont adopted this theory; and 
in establishing their high degrees asserted 
that they were derived from these Tem- 
plars of Scotland. The Baron Hund car- 
ried the theory into Germany, and on it 
established his Eite of Strict Observance, 
which was a Templar system. Hence the 
Templars of Germany must be classed un- 
der the head of the followers of Aumont. 
See Strict Observance. 

The third division is that which asserts 
that the Count Beaujeu, a nephew of the 
last Grand Master, Molay, and a member 
of the Order of Knights of Christ, — the 
name assumed by the Templars of Portu- 
gal, — had received authority from that 
Order to disseminate the degree. He 
is said to have carried the degree and its 
ritual into Sweden, where he incorporated 
it with Freemasonry. The story is, too, 
that Beaujeu collected his uncle's ashes and 
interred them in Stockholm, where a 
monument was erected to his memory. 
Hence the Swedish Templar Masons claim 
their descent from Beaujeu, and the Swed- 
ish Rite is through this source a Templar 
system. 

Of the last class, or the Templars who 
recognized the authority of neither of the 
leaders who have been mentioned, there 
were two subdivisions, the Scotch and the 
English; for it is only in Scotland and 
England that this independent Templarism 
found a foothold. 

It was only in Scotland that the Tem- 
plars endured no persecution. Long after 
the dissolution of the Order in every other 
country of Europe, the Scottish Preceptories 
continued to exist, and the knights lived 
undisturbed. One portion of the Scottish 
Templars entered the army of Robert 
Bruce, and, after the battle of Bannock- 
burn, were merged in the " Royal Order 
of Scotland," then established by him. See 
Royal Order of Scotland. 

Another portion of the Scottish Tem- 
plars united with the Knights Hospital- 
lers of St. John. They lived amicably in 
the same houses, and continued to do so 
until the Reformation. At this time many 
of them embraced Protestantism. Some 
of them united with the Freemasons, and 
established " the Ancient Lodge " at Stir- 
ling, where they conferred the degrees of 
Knight of the Sepulchre, Knight of Malta, 
and Knight Templar. It is to this division 



KNIGHT 



KNIGHT 



429 



that we are to trace the Masonic Templars 
of Scotland. 

The Koman Catholic knights remain- 
ing in the Order, placed themselves under 
David Seaton. Lord Dundee afterwards 
became their Grand Master. Charles 
Edward, the " Young Pretender," was ad- 
mitted into the Order at Holyrood House, 
Edinburgh, on September 24, 1745, and 
made the Grand Master. He carried the 
degree with him, of course, into France, 
after the downfall of his enterprise, and 
established the Chapter of Arras and the 
high degrees. To this branch, I think, 
there can be but little doubt that we are 
to attribute the Templar system of the An- 
cient and Accepted Scottish Rite as devel- 
oped in its degree of Kadosh. 

The English Masonic Templars are most 
probably derived from that body called the 
"Baldwyn Encampment," or from some 
one of the four co-ordinate Encampments 
of London, Bath, York, and Salisbury, 
which it is claimed were formed by the 
members of the Preceptory which had long 
existed at Bristol, and who, on the dissolu- 
tion of their Order, are supposed to have 
united with the Masonic fraternity. The 
Baldwyn Encampment claims to have ex- 
isted from "time immemorial," — an in- 
definite period, — but we can trace it back 
far enough to give it a priority over all 
other English Encampments. From this 
division of the Templars, repudiating all 
connection with Larmenius, with Aumont, 
or any other of the self-constituted leaders, 
but tracing its origin to the independent 
action of knights who fled for security and 
for perpetuity into the body of Masonry, 
are we, I think, justly entitled to derive 
the Templars of the United States. 

Of this brief statement, we may make the 
following summary : 

1. From Larmenius came the French 
Templars. 

2. From Aumont, the German Templars 
of Strict Observance. 

3. From Beaujeu, the Swedish Templars 
of the Rite of Zinnendorf. 

4. From the Protestant Templars of 
Scotland and the Ancient Lodge of Stir- 
ling, the Scotch Templars. 

5. From Prince Charles Edward and his 
adherents, the Templars of the Ancient 
and Accepted Scottish Rite. 

6. From the Baldwyn Encampment and 
its co-ordinates, the old English and the 
American Templars. 

The Government of Masonic Knights 
Templars in the United States is vested, 
first, in Commanderies, which confer the 
Red Cross and Templar degrees and instruct 
in the secrets of Malta. The usual expres- 
sion, that a candidate after beinar made a 



Knight Templar is also created a Knight 
of Malta, involves an absurdity. No man 
being a Knight Templar could, by the 
original statutes, be a member of any other 
Order; and it is to be regretted that the 
wise provision of the Grand Encampment 
in 1856, which struck the degree of Malta 
from the ritual of the Commanderies, should 
have been in 1862 unwisely repealed. The 
secrets in which the candidate is instructed 
are the modern inventions of the Masonic 
Knights of Malta. The original Order had 
no secrets. 

Commanderies are under the control of 
Grand Commanderies in States in which 
those bodies exist. Where they do not, the 
Warrants are derived directly from the 
Grand Encampment. 

The supreme authority of the Order is 
exercised by the Grand Encampment of 
the United States, which meets triennially. 
The presiding officer is a Grand Master. 

The Costume of the Knights Templars 
of the United States is of two kinds. First, 
the original uniform, which was in general 
use until the year 1859, and is still used 
by Commanderies which were in existence 
before that time. It is thus described : 

The suit is black, with black gloves. A 
black velvet sash, trimmed with silver lace, 
crosses the body from the left shoulder to 
right hip, having at its end a cross-hilted 
dagger, a black rose on the left shoulder, 
and a Maltese cross at the end. Where the 
sash crosses the left breast, is a nine-point- 
ed star in silver, with a cross and serpent 
of gold in the centre, within a circle, around 
which are the words, " in hoc signo vinces" 
The apron is of black velvet, in triangular 
form, to represent the delta, and edged with 
silver lace. On its flap is placed a triangle 
of silver, perforated with twelve holes, with 
a cross and serpent in the centre ; on the 
centre of the apron are a skull and cross- 
bones, between three stars of seven points, 
having a red cross in the centre of each. 
The belt is black, to which is attached a 
cross-hilted sword. The caps vary in form 
and decoration in different Encampments. 
The standard is black, bearing a nine-point- 
ed cross of silver, having in its centre a 
circle of green, with the cross and serpent 
in gold, and the motto around " in hoc signo 
vinces." 

In 1859 the Grand Encampment enacted 
a statute providing that all Commanderies 
which might be thereafter chartered should 
provide a new costume of an entirely differ- 
ent kind, which should also be adopted by 
the old Commanderies whenever they should 
change their uniform. This new costume 
was further altered in 1862, and is now of 
the following description, as detailed in the 
statute : 



430 



KNIGHT 



KNIGHT 



Full Dress. — Black frock coat, black 
pantaloons, scarf, sword, belt, shoulder 
straps, gauntlets, and chapeau, with appro- 
priate trimmings. 

Fatigue Dress. — Same as full dress, ex- 
cept for chapeau a black cloth cap, navy 
form, with appropriate cross in front, and 
for gauntlets, white gloves. 

Scarf. — Five inches wide in the whole, 
of white, bordered with black one inch on 
either side, a strip of navy lace one-fourth 
of an inch wide, at the inner edge of the 
black. ■ On the front centre of the scarf a 
metal star of nine points, in allusion to the 
nine founders of the Temple Order, inclo- 
sing the Passion Cross, surrounded by the 
Latin motto, "In hoc signo vinces;" the 
star to be three and three-quarter inches in 
diameter. The scarf to be worn from the 
right shoulder to the left hip, with the ends 
extending six inches below the point of 
intersection. 

Chapeau. — The military chapeau, trim- 
med with black binding, one white and two 
black plumes, and appropriate cross on the 
left side. 

Gauntlets. — Of buff leather, the flap to 
extend four inches upwards from the wrist, 
and to have the appropriate cross embroid- 
ered in gold, on the proper colored velvet, 
two inches in length. 

Sword. — Thirty-four to forty inches, in- 
clusive of scabbard ; helmet head, cross han- 
dle, and metal scabbard. 

Belt. — Eed enamelled or patent leather, 
two inches wide, fastened round the body 
with buckle or clasp. 

From what has been said, it will appear 
that there are two modes of dress or costume 
in use among the Templars of the United 
States — one, the old or "black uniform," 
which was adopted at the first organization 
of the Order in this country, and which is 
still used by the old Commanderies which 
were in existence previous to the year 1859 ; 
and the new or " black uniform," which was 
adopted by the Grand Encampment in 
that year, and which has been prescribed 
for all Commanderies chartered since that 
year. 

This difference of costume has recently 
been the occasion of much discussion in 
the Order. In 1872, Sir J. Q. A. Fellows, 
the Grand Master, thinking that it was his 
duty to enforce a uniform dress in the 
Order, issued his decree requiring all the 
Commanderies in the United States which 
were then using " the black uniform," to 
abandon it, and to adopt " the white uni- 
form," which had been originally ordered 
in 1859, and subsequently amended in 1862, 
Much opposition has been manifested to this 
order in the Commanderies and Grand Com- 
manderies where the black costume was in 



use. The Grand Master's interpretation of 
the statute of the Grand Encampment has 
been doubted or denied, and the order has 
been virtually disobeyed by most, if not by all 
of them. The question has assumed great im- 
portance in consequence of the feeling that 
has been created, and is therefore worthy of 
discussion. The author's views were against 
the correctness of the Grand Master's inter- 
pretation of the law, and so were those of 
the living Past Grand Masters of the Order. 
It is, however, but fair to say that some 
distinguished Templars have been of a 
different opinion. The following views ad- 
vanced by me in the National Freemason in 
December, 1872, express what I am com- 
pelled to think is the true condition of the 
question. 

Previous to the year 1859 the costume of 
the Knights Templars of this country was 
determined only by a traditional rule, and 
consisted of a black dress, with the richly 
decorated baldric and apron ; the latter in- 
tended to show the connection which ex- 
isted between the Order and Ancient Craft 
Masonry. 

In 1856, at Hartford, a new Constitution 
was proposed and adopted, with the excep- 
tion of the part that referred to costume. 
Sir Knight Mackey, from the committee on 
the Constitution, made a report on the sub- 
ject of dress, as a part of the Constitution ; 
but the consideration of this report was 
postponed until the next triennial meeting. 
The changes in costume proposed by the 
committee were not very great ; the baldric 
and the essential apron were preserved, and 
a white tunic, not hitherto used, was re- 
commended. 

At the session of 1859, at Chicago, the 
subject of dress was alluded to by the 
Grand Master in his address ; and his re- 
marks, together with the report of the 
committee made in 1856, were referred to a 
special committee of seven, of which the 
Grand Master was chairman, and Sir 
Knights Doyle, Pike, Simons, Mackey, 
Morris, and French were the members. 

This committee reported a uniform which 
made material differences in the dress there- 
tofore worn, and especially by the rejection 
of the apron and the introduction of a 
white tunic and a white cloak. These last 
were favorite notions of Grand Master 
Hubbard, and they were, I think, adopted 
by the committee mainly in . deference to 
his high authority. 

The proposed measure met at first with 
serious opposition, partly on account of the 
rejection of the apron, which many Tem- 
plars then held, as they do now, to be an 
essential feature of Masonic Templarism, 
and a tangible record of the union at a 
specific period in history of the two Orders ; 



KNIGHT 



KNIGHT 



431 



but mainly, perhaps, on account of the 
very heavy expense and inconvenience 
which would devolve on the old Command- 
eries, if they were required at once to throw 
aside their old dress and provide a new 
one. 

I have a distinct recollection that this 
opposition was only quelled by the agree- 
ment on a compromise, by which the old 
Commanderies were to be exempted from the 
operation of the law. The regulations for 
the new costume were then passed, and the 
compromise immediately after adopted in 
the words of the following resolution, which 
was proposed by Sir Knight Doyle, who 
was one of the committee : 

"Resolved, That the costume this day 
adopted by the Grand Encampment be, 
and the same is hereby, ordered to be worn 
by all Commanderies chartered at this 
Communication, or that shall hereafter be 
established in this jurisdiction, and by all 
Commanderies heretofore existing, when- 
ever they shall procure a new costume ; " 
and all State Grand Commanderies were 
directed to enforce it in all subordinates 
that may hereafter be chartered in their re- 
spective jurisdictions. 

I say that this was a compromise, noth- 
ing more or less, and so understood at the 
time. The old Commanderies were then in 
the majority, and would not, I think, have 
consented to any change involving so much 
expenditure, unless they had been relieved 
from the burden themselves. 

But the white tunic and cloak were never 
popular with the knights, who had been 
required by the regulations of 1859 to wear 
them. In consequence of this, at the ses- 
sion in 1862, on motion of Sir Knight 
Bailey, " the subject-matter of costume and 
the resolution relating thereto were referred 
to a Select Committee of Five." 

This committee made a report, in which 
they " proposed " a uniform. The record 
says that " the report was agreed to, and 
the uniform was adopted." But there are 
some points in this report that are worthy 
of notice. In the first place, not a word is 
said about the compromise resolution adopt- 
ed in 1859, although it was referred to the 
committee. That resolution was not re- 
pealed by any action taken at the session 
of 1862, and still must remain in force. It 
secured to the old Commanderies the right 
to wear the old black costume; a right 
which could not be taken from them, ex- 
cept by a repeal of the resolution confer- 
ring the right. I say nothing of the mani- 
fest injustice of repealing a resolution 
granted by the friends of a measure to its 
opponents to remove their opposition. In 
1859, the promise was made to the old 
Commanderies, that if they would agree to 



a certain uniform, to be prescribed for new 
Commanderies, their own old, traditional 
costume should never be interfered with. 
Might could, it is true, repeal this com- 
promise; but Right would, for that pur- 
pose, have to be sacrificed. But the fact is, 
that the sense of right in the Grand En- 
campment prevented such an act of dis- 
courtesy, " not to put too fine a point upon 
it," and no one can find in the proceedings 
of the Grand Encampment any act which 
repeals the compromise resolution of 1859 ; 
and this has been the opinion and the de- 
cision of all the Grand Masters who have 
wielded the baculus of office, except the 
present one. 

But, in the second place, the report of 
1862 shows clearly that the object of the 
committee was to recommend a change in 
the uniform that had been adopted for new 
Commanderies in 1859, and which had be- 
come objectionable on account of the tunic 
and cloak, and that they did not intend to 
refer at all to the old dress of the old Com- 
manderies. 

In the report the committee say : " The 
objections advanced to the costume adopted 
at the last Triennial Conclave of this Grand 
Body are want of adaptation to the require- 
ments of our modern Templars, its liability 
to injury, and its expensiveness." Now, 
who advanced these objections? Clearly, 
not the old Commanderies. They were 
well satisfied with the mode of dress which 
they had received from their fathers ; and 
which was dear to them for its solemn 
beauty and its traditional associations ; and 
the right to wear which had been secured 
to them in 1859, with the understanding 
that if they ever desired, of their own ac- 
cord, to lay it aside, they would then adopt, 
in its stead, the regulation dress of the 
Grand Encampment. But this was to be 
for their own free action. 

It was very evident that the old Com- 
manderies had never complained that the 
tunics and cloaks were from their material 
expensive, and from their color liable to 
injury. The old Commanderies did not 
use these expensive and easily - soiled 
garments. It was the new Commanderies 
that had made the objection, and for them 
the legislation of 1862 was undertaken. 

I hold, therefore, that the compromise 
resolution of 1859 still remains in force ; 
that even if the Grand Encampment had 
the right to repeal it, which I do not believe 
it has, it never has enacted any such repeal ; 
that the old Commanderies have the right 
to wear the old black uniform, and that the 
legislation of 1862 was intended only to 
affect the new Commanderies which had 
been established since the year 1859, when 
the first dress regulation was adopted. 



432 



KNIGHT 



KNIGHT 



It would scarcely be proper to close this 
article on Masonic Templarism without 
some reference to a philological controversy 
which has recently arisen among the mem- 
bers of the Order in the United States in 
reference to the question whether the proper 
title in the plural is " Knights Templars " or 
" Knights Templar." This subject was first 
brought to the attention of the Order by 
the introduction, in the session of the Grand 
Encampment in 1871, of the following reso- 
lutions by Sir Knight Charles F. Stansbury, 
of Washington city. 

" Resolved, That the proper title of the 
Templar Order is ' Knights Templars/ and 
not ' Knights Templar/ as now commonly 
used under the sanction of the example of 
this Grand Encampment. 

" Resolved, That the use of the term 
'Knights Templar' is an innovation, in 
violation of historic truth, literary usage, 
and the philology and grammar of the 
English language." 

This report was referred to a committee, 
who reported "that this Grand Encamp- 
ment has no authority to determine ques- 
tions of ' historic truth, literary usage, and 
the philology and grammar of the English 
language ; ' " and they asked to be dis- 
charged from the further consideration of 
the subject. This report is not very credit- 
able to the committee, and puts a very low 
estimate on the character of the Grand 
Encampment. Certainly, it is the duty of 
every body of men to inquire whether the 
documents issued under their name are in 
violation of these principles, and if so to 
correct the error. If a private man habit- 
ually writes bad English, it shows that he 
is illiterate ; and the committee should have 
sought to preserve the Grand Encampment 
from a similar charge. It should have in- 
vestigated the subject, which to scholars is 
of more importance than they seemed to 
consider it ; they should have defended the 
Grand Encampment in the use of the term, 
or have recommended its abandonment. 
Moreover, the Grand Eecorder reports that 
on examination he finds that the title 
Knights Templars was always used until 
1856, when it was changed to Knights Tem- 
plar; and the committee should have in- 
quired by whose authority the change was 
made. But having failed to grapple with 
the question of good English, the Craft 
afterwards took the subject up, and a long 
discussion ensued in the different Masonic 
journals, resulting at last in the expression, 
by the best scholars of the Order, of the 
opinion that Knights Templars was correct, 
because it was in accordance with the rules 
of good English, and in unexceptional 
agreement with the Msage of all literary 
men who have written on the subject. 



Brother Stansbury, in an article on this 
question which he published in Mackey's 
National Freemason, (i. 191,) has almost 
exhausted the subject of authority and 
grammatical usage. He says : " That it 
is an innovation in violation of historic 
truth is proved by reference to all histori- 
cal authorities. I have made diligent re- 
searches in the Congressional Library, and 
have invoked the aid of all my friends who 
were likely to be able to assist me in such 
an investigation, and so far from finding 
any conflict of authority on the question, 
I have never been able to discover a single 
historical authority in favor of any other 
title than ' Knights Templars.' 

" I refer to the following list of authorities : 
Encyclopedia Britannica, Encyclopedia 
Americana, Chambers' Encyclopedia, Lon- 
don Encyclopedia, Encyclopedia Metro- 
politana, Penny Cyclopedia, Cottage Cyclo- 
pedia, Rees' Cyclopedia, Wade's British 
Chronology, Blair's Chronological Tables, 
Chambers' Miscellany (Crusades), Cham- 
bers' Book of Days, Addison's Knights 
Templars, Pantalogia, Boutelle's Heraldry, 
Hallam's Middle Ages, Lingard's History 
of England; Glossographia Anglicana 
Nova, 1707; Blackstone's Commentaries, 
vol. i., p. 406 ; Appleton's Cyclopedia of 
Biography, (Molai;) Townsend's Calendar 
of Knights, London, 1828 ; Mosheim's Ec- 
clesiastical History, (ed. 1832,) vol. ii., p. 
481 ; Dugdale's Monasticon Anglicanum, 
vol. vi., p. 813 ; Hayden's Dictionary of 
Dates; Beeton's Dictionary of Universal 
Information ; Burne's Sketch of the History 
of the Knights Templars ; Laurie's History 
of Freemasonry ; Taffe's History of Knights 
of Malta; London Freemasons' Magazine; 
Sutherland's Achievements of Knights of 
Malta; Clark's History of Knighthood; 
Ashmole's History of the Order of the 
Garter; Turner's England in the Middle 
Ages; Brande's Encyclopedia; Tanner's 
Notitia Monastica, 1744, pp. 307-310. 

"These will, perhaps, sufiice to show 
what, in the opinion of historical authori- 
ties, is the proper title of the Order. In 
all of them, the term ' Knights Templars ' 
is the only one employed. 

" They might, perhaps, be sufficient also 
on the question of literary usage ; but on 
that point I refer, in addition, to the follow- 
ing : 

"London Quarterly Review, 1829, p. 608. 
Article: 'History of the Knights Tem- 
plars.' 

"Edinburgh Review, October, 1806, p. 
196. Review of M. Renouard's work, 
' Les Templiers.' 

"Eclectic Review, 1842, p. 189. Review 
of the ' History of the Knights Templars, 
the Temple Church, and the Temple/ by 



KNIGHT 



KNIGHT 



433 



Chas. G. Addison. The running title is 
' History of the Knights Templars.' 

"Retrospective Review, 1821, vol. iv., p. 
250. Review of the ' History of the 
Templars,' by Nicholas Gaulterius, Am- 
sterdam, 1703. The running title is ' His- 
tory of the Knights Templars.' 

" In Dr. Mackey's various Masonic works 
both titles are occasionally used ; but that 
fact is fully explained in the letter from 
that distinguished Masonic authority, with 
which I shall conclude this article." 

On the philological and grammatical 
question, I would observe that it mainly 
turns on the inquiry whether the word 
Templar is a noun or an adjective. I think 
it may be safely asserted that every 
dictionary of the English language in 
which the word occurs, gives it as a noun, 
and as a noun only. This is certainly the 
fact as to Johnson's Dictionary, Webster's 
Dictionary, Cole's Dictionary, Crabb's 
Dictionary (Technological), Imperial Dic- 
tionary, Craig's Dictionary (Universal), and 
Worcester's Dictionary. 

If, then, the word " Templar" is a noun, 
we have in the combination — " Knights 
Templar" — two nouns, referring to the 
same person, one of which is in the plural, 
and the other in the singular. The well- 
known rule of apposition, which prevails 
in all the languages with which I am ac- 
quainted, requires nouns under these cir- 
cumstances to agree in number and case. 
This is, in fact, a principle of general 
grammar, founded in common sense. The 
combination " Knights Templar " is there- 
fore false in grammar, if the word " Tem- 
plar" is a noun. But some may say that 
it is a noun used as an adjective — a quali- 
fying noun — a very common usage in the 
English tongue. If this were so, the com- 
bination "Knights Templar" would still 
be entirely out of harmony with the usage 
of the language in regard to qualifying 
nouns, the invariable practice being to 
place the adjective noun before the noun 
which it qualifies. A few familiar ex- 
amples will show this. Take the following : 
mansion house, bird cage, sea fog, dog days, 
mouse trap, devil fish, ink stand, and beer 
cask. In every case the generic word 
follows the qualifying noun. 

But if we even went to the length of admit- 
ting the word " Templar " to be an adjective, 
the combination " Knights Templar" would 
still be contrary to the genius of the language, 
which, except in rare cases, places the ad- 
jective before the noun which it qualifies. 
In poetry, and in some technical terms of 
foreign origin, the opposite practice prevails. 

The analogy of the usage, in reference to 
the designations of other Orders of knight- 
hood, is also against the use of " Knights 
3E 2S 



Templar." We have Knights Commanders, 
Knights Bachelors, Knights Bannerets, 
Knights Baronets, and Knights Hospi- 
tallers. 

Against all this, the only thing that can be 
pleaded is the present usage of the Grand 
Encampment of the United States, and of 
some Commanderies which have followed 
in its wake. The propriety of this usage 
is the very question at issue ; and it would 
be curious reasoning, indeed, that would 
cite the fact of the usage in proof of its 
propriety. If the Templars of to-day are 
the successors of De Molay and Hugh de 
Payens, the preservation and restoration of 
the correct title of the Order cannot be a 
matter of indifference to them. 

In reference to the varying use of the two 
expressions in the author's Lexicon of Free- 
masonry, I find, on reference to that work, 
that in the first part I used the phrase 
" Knights Templars," and that in the latter 
part I made a change of the expression to 
" Knights Templar." I am unable now to 
say from memory what led me to make the 
change; but I suppose that I must have 
used the first form in compliance with the 
general usage of writers, and that I subse- 
quently made the alteration in deference to 
the action of the Grand Encampment of the 
United States, which body about that time 
adopted the expression "Knights Templar;" 
and I must have made this alteration with- 
out any reference to the philological merits 
of the question. 

In coming to the consideration of the 
question, it appears to me that it must be 
examined in two ways, grammatically and 
traditionally : in other words, we must in- 
quire, first, which of these two expressions 
better accords with the rules of English 
grammar ; and, secondly, which of them 
has the support and authority of the best 
English writers. 

1. If we examine the subject grammati- 
cally, we shall find that its proper decision 
depends simply on the question : Is " Tem- 
plar " a noun or an adjective? If it is an 
adjective, then "Knights Templar" is 
correct, because adjectives in English have 
no plural form. It would, however, be an 
awkward and unusual phraseology, because 
it is the almost invariable rule of the Eng- 
lish language that the adjective should pre- 
cede and not follow the substantive which 
it qualifies. 

But if " Templar " is a substantive or 
noun, then, clearly, "Knights Templar" 
is an ungrammatical phrase, because " Tem- 
plar" would then be in apposition with 
" Knights" and should be in the same regi- 
men ; that is to say, two nouns coming to- 
gether, and referring to the same person or 
thing, being thus said to be in apposition. 



434 



KNIGHT 



KONX 



must agree in number and ease. Thus we 
say King George or Duke William, when 
King and George, and Duke and William 
are in apposition and in the singular ; but 
speaking of Thackeray's " Four Georges," 
and intending to designate who they were 
by an explanatory noun in apposition, we 
should put both nouns in the plural, and 
gay "the four Georges, Kings of England." 
So when we wish to designate a simple 
Knight, who is not only a Knight, but al- 
so belongs to that branch of the Order 
which is known as Templars, we should 
call him a " Knight Templar ; " and if there 
be two or more of these Templars, we 
should call them " Knights Templars," 
just as we say "Knight Hospitaller" and 
" Knights Hospitallers." 

Now there is abundant evidence, in the 
best works on the subject, of the use of the 
word "Templar" as a substantive, and 
none of its use as an adjective. 

It would be tedious to cite authorities, 
but a reference to our best English writers 
will show the constant employment of 
" Templar " as a substantive only. The 
analogy of the Latin and French languages 
supports this view, for " Templarius " is a 
noun in Latin, as " Templier " is in French. 

2. As to traditional authority, the usage 
of good writers, which is the "jus et norma 
loquendi," is altogether in favor of" Knights 
Templars," and not " Knights Templar." 

In addition to the very numerous au- 
thorities collected by Brother Stansbury 
from the shelves of the Congressional Li- 
brary, I have collated all the authorities in 
my own library. 

All the English and American writers, 
Masonic and unmasonic, except some recent 
American ones, use the plural of Templar 
to designate more than one Knight. I have 
in a few instances found "Knight Tem- 
plars," but never "Knights Templar." 
The very recent American use of this lat- 
ter phrase is derived from the authority of 
the present Constitution of the Grand En- 
campment of the United States, and is 
therefore the very point in controversy. 
The former Constitution used the phrase 
" Knights Templars." On the whole, I am 
satisfied that the expression " Knights Tem- 
plar" is a violation both of the grammat- 
ical laws of our language and of the usage 
of our best writers on both sides of the At- 
lantic, and it should therefore, I think, be 
abandoned. 

Knight, Victorious. ( Chevalier 
Victorieux.) A degree contained in the col- 
lection of Hecart. 

Knowledge. In the dualism of Ma- 
sonry, knowledge is symbolized by light, as 
ignorance is by darkness. To be initiated, 
to receive light is to acquire knowledge; 



and the cry of the neophyte for light is the 

natural aspiration of the soul for knowledge. 

Knowledge, Degrees of. See 

Degrees of Knowledge. 

Konx Ompax. There is hardly any- 
thing that has been more puzzling to the 
learned than the meaning and use of these 
two apparently barbarous words. Bishop 
Warburton says, {Div. Leg., I., ii. 4,) but 
without giving his authority, that in the 
celebration of the Eleusinian mysteries, 
" the assembly was dismissed -with these 
two barbarous words, KOrS OMIIAS;" 
and he thinks that this " shows the Mys- 
teries not to have been originally Greek." 
Le Clerc [Bib. Univ., vi. 86,) thinks that 
the words seem to be only an incorrect pro- 
nunciation of hots and omphets, which, he 
says, signify in the Phoenician language, 
"watch, and abstain from evil." Potter 
also (Gr. Ant, 346,) says that the words 
were used in the Eleusinian mysteries. 

The words occur in none of the old 
Greek lexicons, except that of Hesychius, 
where they are thus defined : 

" Kdy£ ofnza^. An acclamation used by 
those who have finished anything. It is 
also the sound of the judge's ballots and 
of the clepsydra. The Athenians used the 
word blops." 

The words were always deemed inexpli- 
cable until 1797, when Captain Wilford 
offered, in the Asiatic Researches, (vol. v., 
p. 300,) the following explanation. He 
there says that the real words are Candsha 
Om Pacsha ; that they are pure Sanscrit ; 
and are used to this day by the Brahmans 
at the conclusion of their religious rites. 
Candsha signifies the object of our most 
ardent wishes. Om is the famous monosyl- 
lable used both at the beginning and con- 
clusion of a prayer or religious rite, like our 
word Amen. Pacsha exactly answers to 
the obsolete Latin word vix ; it signifies 
change, course, stead, place, turn of work, 
duty, fortune, etc., and is particularly used 
in pouring water in honor of the gods. 

Uwaroff [Ess. sur les Myst. d'JEleus.) calls 
this "the most important of modern dis- 
coveries." Creuzer, Schelling, and Miinter 
also approve of it. 

Not so with Lobeck, who, in his Aglaopha- 
mus, (p. 775,) denies not only that such 
words were used in the Eleusinian myste- 
ries, but the very existence of the words 
themselves. He says that in the title of 
the article in Hesychius there is a mis- 
print. Instead of n6y% "o/nrd^, it should be 
ndytj 6{i. tt&Z, where 6/u is the usual abbrevi- 
ation of djuoiiog, like or similar to ; so that 
the true reading would be noyZ dftoiog nat;, or 
konx, like pax; and he confirms this by re- 
ferring to Traf , to which Hesychius gives the 
same meaning as he does to noyf;. This is 



KORAN 



KRAUSE 



435 



too simple for Godfrey Higgins, who calls 
it (AnacaL, i. 253,) " a pretended emenda- 
tion." It is nevertheless very ingenious, 
and is calculated to shake our belief that 
these words were ever used in the Eleusin- 
ian rites, notwithstanding the learned au- 
thority of Meursius, Warburton, Lempriere, 
Creuzer, Uwaroff, and others. 

Koran. The sacred book of the Mo- 
hammedans, and believed by them to con- 
tain a record of the revelations made by 
God to Mohammed, and afterwards dic- 
tated by him to an amanuensis, since the 
prophet could neither read nor write. In 
a Lodge consisting wholly of Mohamme- 
dans, the Koran would be esteemed as the 
Book of the Law, and take the place on the 
altar which is occupied in Christian Lodges 
by the Bible. It would thus become the 
symbol to them of the Tracing-Board of 
the Divine Architect. But, unlike the Old 
and New Testaments, the Koran has no 
connection with, and gives no support to, 
any of the Masonic legends or symbols, ex- 
cept in those parts which were plagiarized 
by the prophet from the Jewish and Chris- 
tian Scriptures. Finch, however, in one of 
his apocryphal works, produced a system 
of Mohammedan Masonry, consisting of 
twelve degrees, founded on the teachings 
of the Koran, and the Hadeeses or tradi- 
tions of the prophet. This system was a 
pure invention of Finch. 

Krause, Carl Christian Frie- 
derich. One of the most learned and 
laborious Masons of Germany, and one who 
received the smallest reward and the largest 
persecution for his learning and his labors. 
The record of his life reflects but little 
credit on his contemporaries who were 
high in office, but it would seem low in in- 
tellect. Findel calls them "the antiquated 
German Masonic world." Dr. Krause 
was born at Eisenberg, a small city of Al- 
tenberg, May 6, 1781. He was educated at 
Jena, where he enjoyed the instructions of 
Eeinhold, Fichte, and Schelling. While 
making theology his chief study, he- de- 
voted his attention at the same time to 
philosophy and mathematics. In 1801, he 
obtained his degree as Doctor of Philos- 
ophy, and established himself at the Uni- 
versity of Jena as an extraordinary professor. 
There he remained until 1805, marrying in 
the meantime a lady of the name of Fuchs, 
with whom he passed thirty years, leaving 
as the fruit of his union eight sons and 
five daughters. 

In 1805, Krause removed to Dresden, and 
remained there until 1813. In April, 1805, 
he was initiated into Freemasonry in the 
Lodge " Archimides." As soon as he had 
been initiated, he commenced the study of 
the Institution by the reading of every Ma- 



sonic work that was accessible. It was at 
this time that Krause adopted his peculiar 
system of philosophy, which was founded 
on the theory that the collective life of 
man — that is to say, of humanity — was an 
organic and harmonious unity ; and he con- 
ceived the scheme of a formal union of the 
whole race of mankind into one confed- 
eracy, embracing all partial unions of 
church organizations, of State government, 
and of private, social aggregations, into one 
general confederation, which should labor, 
irrespective of political, ecclesiastical, or 
personal influences, for the universal and 
uniform culture of mankind. Of such a 
confederation he supposed that he could 
see the germ in the Order of Freemasonry, 
which, therefore, it was his object to ele- 
vate to that position. 

He first submitted these views in a series 
of lectures delivered before the Lodge " Zu 
den drei Schwertern" in Dresden, of 
which, he had been appointed the Orator. 
They were received with much approba- 
tion, and were published in 1811 under the 
title of the Spiritualization of the Genuine 
Symbols of Freemasonry. In these lectures, 
Krause has not confined himself to the re- 
ceived rituals and accustomed interpreta- 
tions, but has adopted a system of his own. 
This is the course that was pursued by 
him in his greater work, the Kunsturkun- 
den ; and it was this which partly gave so 
much offence to his Masonic, but not his 
intellectual, superiors. In 1810, he pub- 
lished, as the result of all his labors and re- 
searches, his greatest work, the one on 
which his reputation principally depends, 
and which, notwithstanding its errors, is 
perhaps one of the most learned works that 
ever issued from the Masonic press. This 
is Die drei altesten Kunsturkunden der Frei- 
maurerbriiderschaft, or "The Three Oldest 
Professional Documents of the Brotherhood 
of Freemasons." 

The announcement that this work was 
shortly to appear, produced the greatest ex- 
citement in the Masonic circles of Germany. 
The progressive members of the Craft 
looked with anxious expectation for the 
new discoveries which must result from the 
investigations of an enlightened mind. 
The antiquated and unprogressive Masons, 
who were opposed to all discussion of what 
they deemed esoteric subjects, dreaded the 
effects of such a work on the exclusiveness 
of the Order. Hence attempts were made 
by these latter to suppress the publication. 
So far were these efforts carried, that one 
of the German Grand Lodges offered the 
author a large amount of money for his 
book, which proposal was of course re- 
jected. After the publication, the Grand 
Master of the three Grand Lodges sought 



436 



KRAUSE 



KUM 



every means of excommunicating Krause 
and Mossdorf, who had sustained him in 
his views. After much angry discussion, 
the Dresden Lodge, " Zu den drei Schwer- 
tern," was prevailed upon to act as execu- 
tioner of this ignorant spirit of fanaticism, 
and Krause and Mossdorf, two of the 
greatest lights that ever burst upon the 
horizon of Masonic literature, were excom- 
municated. Nor did the persecution here 
cease. Krause experienced its effects 
through all the remaining years of his life. 
He was prevented on frequent occasions, by 
the machinations of his Masonic enemies, 
from advancement in his literary and pro- 
fessional pursuits, and failed through their 
influence to obtain professorships to which, 
from his learning and services, he was 
justly entitled. Findel has approvingly 
quoted Dr. Schauberg as calling this " the 
darkest page in the history of German 
Freemasonry." 

In 1814, Krause removed to Berlin. In 
1821 he travelled through Germany, Italy, 
and France, and in 1823 established him- 
self at Gottingen, where he gave lectures on 
philosophy until 1830. He then removed 
to Munich, where he died September 27, 
1832. Besides his contributions to Free- 
masonry, Krause was an extensive writer 
on philosophical subjects. His most im- 
portant works are his Lectures on the System 
of Philosophy, 1828, and his Lectures on the 
Fundamental Truths of Science, 1829 ; both 
published at Gottingen. 

His great work, however, to which he 
owes his Masonic fame, is his Kunsturkun- 
den. He commences this work by a decla- 
ration of his design in writing it, which was 
twofold : first, to enlighten the brotherhood 
in reference to the three oldest documents 
in possession of the Craft, by a philological 
and philosophical examination of these 
records ; and secondly, and with a higher 
purpose, to call their attention to a clear 
perception of the fundamental idea of a 
general union of mankind, to be accom- 
plished by a reorganization of their own bro- 



therhood. To the rituals of the present day 
he objected as wanting in scientific formula, 
and he thought that out of these old records 
they might well construct a better and more 
practical system. 

But with all his learning, while his ideas 
of reform, if properly carried out, would 
undoubtedly advance and elevate the Ma- 
sonic institution, he committed grave errors 
in his estimation of the documents that he 
has made the groundwork of his system. 

The three documents which he has pre- 
sented as the oldest and most authentic rec- 
ords of the Fraternity are : 1. The well- 
known Leland Manuscript, a document of 
whose authenticity there are the gravest 
doubts ; 2. The Entered Apprentice's Lecture, 
a document published early in the eigh- 
teenth century, to which, in his second edi- 
tion, he has added what he calls the New 
English Lecture; but it is now known that 
Krause's Lecture is by no means the oldest 
catechism extant ; and 3. The York Con- 
stitution, which, claiming the date of 926, 
has been recently suspected to be not older 
than the early part of the eighteenth cen- 
tury. 

Notwithstanding these assumptions of 
authenticity for documents not really au- 
thentic, the vast learning of the author is 
worthy of all admiration. His pages are 
filled with important facts and suggestive 
thoughts that cannot fail to exert an influ- 
ence on all Masonic investigations. Krause 
cannot but be considered as one of the 
founders of a new Masonic literature, not 
for Germany alone, but for the whole world 
of Masonic students. 

K urn, Iiivi. These two words, pro- 
nounced koom and keevy, are found as cere- 
monial words in one of the high degrees. 
They are from the Hebrew, and are inter- 
preted as meaning arise ! and kneel! They 
are not significant words, having no sym- 
bolic allusion, and seem to have been intro- 
duced merely to mark the Jewish origin of 
the degree in which they are employed. la 
the modern rituals they are disused. 



LABARUM 



LABORERS 



437 



L. 



eea.. XL 



Labarum. The monogram of the 
name of Christ, formed by the first two let- 
ters of that name, XPI2T02, in Greek. It 
is the celebrated sign which the 
legend says appeared in the sky at 
noonday to the Emperor Constan- 
tine, and which was afterwards 
placed by him upon his standard. 
Hence it is sometimes called the 
Cross of Constantine. It was adopted as a 
symbol by the early Christians, and frequent 
instances of it are to be found in the cata- 
combs. According to Eusebius, the Laba- 
rum was surrounded by the motto EN T0YT12 
NIKA, or "conquer by this," which has 
been Latinized into In hoc signo vinces, the 
motto assumed by the Masonic Knights 
Templars. The derivation of the word 
Labarum is uncertain. See In hoc signo 
vinces. 

Labor. It is one of the most beautiful 
features of the Masonic institution, that it 
teaches not only the necessity, but the no- 
bility of labor. From the time of opening 
to that of closing, a Lodge is said to be at 
labor. This is but one of the numerous in- 
stances in which the terms of Operative 
Masonry are symbolically applied to Spec- 
ulative ; for, as the Operative Masons were 
engaged in the building of material edifices, 
so Free and Accepted Masons are supposed 
to be employed in the erection of a super- 
structure of virtue and morality upon the 
foundation of the Masonic principles which 
they were taught at their admission into the 
Order. When the Lodge is engaged in read- 
ing petitions, hearing reports, debating 
financial matters, etc., it is said to be occu- 
pied in business ; but when it is engaged in 
the form and ceremony of initiation into 
any of the degrees, it is said to be at work. 
Initiation is Masonic labor. This phrase- 
ology at once suggests the connection of our 
speculative system with an operative art that 
preceded it, and upon which it has been 
founded. 

" Labor," says G'adicke, " is an important 
word in Masonry; indeed, we might say 
the most important. For this, and this 
alone, does a man become a Freemason. 
Every other object is secondary or inciden- 
tal. Labor is the accustomed design of 
every Lodge meeting. But does such meet- 
ings always furnish evidence of industry ? 
The labor of an Operative Mason will be 
visible, and he will receive his reward for 
it, even though the building he has con- 
structed may, in the next hour, be over- 
thrown by a tempest. He knows that he 
has done his labor. And so must the Free- 
mason labor. His labor must be visible to 



himself and to his brethren, or, at least, it 
must conduce to his own internal satisfac- 
tion. As we build neither a visible Solo- 
monic Temple nor an Egyptian pyramid, 
our industry must become visible in works 
that are imperishable, so that when we 
vanish from the eyes of mortals it may be 
said of us that our labor was well done." 
As Masons, we labor in our Lodge to make 
ourselves a perfect building, without blem- 
ish, working hopefully for the consumma- 
tion, when the house of our earthly taber- 
nacle shall be finished, when the lost 
WORD of divine truth shall at last be dis- 
covered, and when we shall be found by 
our own efforts at perfection to have done 
God service. 

Laborare est orare. To labor is to 
pray ; or, in other words, labor is worship. 
This was a saying of the Mediaeval monks, 
which is well worth meditation. This doc- 
trine, that labor is worship, has been ad- 
vanced and maintained, from time im- 
memorial, as a leading dogma of the Order 
of Freemasonry. There is no other human 
institution under the sun which has set 
forth this great principle in such bold re- 
lief. We hear constantly of Freemasonry 
as an institution that inculcates morality, 
that fosters the social feeling, that teaches 
brotherly love ; and all this is well, because 
it is true; but we must never forget that 
from its foundation-stone to its pinnacle, 
all over its vast temple, is inscribed, in 
symbols of living light, the great truth that 
labor is worship. 

Laborers, Statutes of. Towards the 
middle of the fourteenth century, a plague 
of excessive virulence, known in history 
as the Black Death, invaded Europe, and 
swept off fully one-half of the inhabitants. 
The death of so many workmen had the 
effect of advancing the price of all kinds 
of labor to double the former rate. In 
England, the Parliament, in 1350, enacted 
a statute, which was soon followed by 
others, the object of which was to regulate 
the rate of wages and the price of the neces- 
saries of life. Against these enactments, 
which were called the Statutes of Laborers, 
the artisans of all kinds rebelled ; but the 
most active opposition was found among 
the Masons, whose organization, being 
better regulated, was more effective. In 
1360, statutes were passed forbidding their 
" congregations, chapters, regulations, and 
oaths," which were from time to time re- 
peated, until the third year of the reign of 
Henry VI., A. D. 1425, when the celebrated 
statute entitled " Masons shall not confed- 
erate themselves in chapters and congre- 



438 



LABORERS 



LADDER 



gations," was enacted in the following 
words : 

" Whereas, by yearly congregations and 
confederacies, made by the Masons in their 
General Assemblies, the good course and 
effect of the Statutes for Laborers be openly 
violated and broken, in subversion of the 
law, and to the great damage of all the 
Commons, our said sovereign lord the 
king, willing in this case to provide a 
remedy, by the advice and assent aforesaid, 
and at the special request of the Commons, 
hath ordained and established that such 
chapters and congregations shall not be 
hereafter holden ; and if any such be made, 
they that cause such chapters and congre- 
gations to be assembled and holden, if they 
thereof be convict, shall be judged for 
felons, and that the other Masons that 
come to such chapters and congregations 
be punished by imprisonment of their 
bodies, and make fine and ransom at the 
king's will." 

Findel (Hist., p. 94,) thus explains the 
causes which led to the enactment of this 
law. Henry VI. being then but four years 
old, Gloucester and the Bishop of Winches- 
ter were both contending for the possession 
of the government; the former was a great 
patron and encourager of the Masons, who 
naturally, therefore, took part with him in 
the political contest, and opposed, with 
actual violence, the entrance of the Bishop 
into the city of London. On the arrival of 
the Duke of Bedford, who was the Regent 
of France, and to whom the dispute had 
been referred, a Parliament was convened, 
and which, for the reason already assigned, 
(see Bat Parliament,) has been known in 
history as the "Bat Parliament." The 
Bishop, not forgetting the assistance given 
by the Masons to his opponent, succeeded 
in obtaining the passage of this law, 
which was to restrain the meetings of his 
old enemies. But the influence of the 
Duke of Gloucester prevented its enforce- 
ment during the king's minority ; and An- 
derson tells us that the king, when he ar- 
rived to man's estate, became the encourager 
and patron of the Masons. So that, accord- 
ing to the same authority, the law has 
always existed as a dead letter on the 
statute-book, and the Freemasons have 
never considered it worth while to use their 
influence for its repeal. 

All the Statutes of Laborers were repealed 
in the fifth year of Elizabeth ; and Lord 
Coke gave the opinion that this act of 
Henry VI. became, in consequence, " of no 
force or effect ; " a decision which led An- 
derson, very absurdly, to suppose that 
'" this most learned judge really belonged 
to the ancient Lodge, and was a faithful 
brother ; " as if it required a judge to be a 



Mason to give a just judgment concerning 
the interests of Masonry. 

Ijacorne. The Count of Clermont, 
who was Grand Master of France, having 
abandoned all care of the French Lodges, 
left them to the direction of his Deputies. 
In 1761, he appointed one Lacorne, a danc- 
ing-master, his Deputy; but the Grand 
Lodge, indignant at the appointment, re- 
fused to sanction it or to recognize Lacorne 
as a presiding officer. He accordingly con- 
stituted another Grand Lodge, and was sup- 
ported by adherents of his own character, 
who were designated by the more respecta- 
ble Masons as the "Lacorne faction." In 
1762, the Count of Clermont, influenced by 
the representations that were made to him, 
revoked the commission of Lacorne, and 
appointed M. Chailous de Joinville his Sub- 
stitute General. In consequence of this, 
the two rival Grand Lodges became recon- 
ciled, and a union was effected on the 24th 
of June, 1762. But the reconciliation did 
not prove altogether satisfactory. In 1765, 
at the annual election, neither Lacorne nor 
any of his associates were chosen to office. 
They became disgusted, and, retiring from 
the Grand Lodge, issued a scandalous pro- 
test, for which they were expelled ; and sub- 
sequently they organized a spurious Grand 
Lodge and chartered several Lodges. But 
from this time Lacorne ceased to have a 
place in regular Masonry, although the 
dissensions first begun by him ultimately 
gave rise to the Grand Orient as the suc- 
cessor of the Grand Lodge. 

Ladder. A symbol of progressive ad- 
vancement from a lower to a higher sphere, 
which is common to Masonry and to many, 
if not all, of the Ancient Mysteries. In 
each, generally, as in Masonry, the number 
of steps was seven. See Jacob's Ladder. 

Ladder, Brahmanical. The sym- 
bolic ladder used in the mysteries of Brah- 
ma. It had seven steps, symbolic of the 
seven worlds of the Indian universe. The 
lowest was the Earth; the second, the 
World of Re-existence ; the third, Heaven ; 
the fourth, the Middle World, or interme- 
diate region between the lower and the 
upper worlds; the fifth, the World of Births, 
in which souls are born again ; the sixth, 
the Mansion of the Blessed; and the 
seventh, or topmost round, the Sphere of 
Truth, the abode of Brahma, who was him- 
self a symbol of the sun. 

Ladder, Jacob's. See Jacob's Lad- 
der. 

Ladder, Kabbalistic. The ladder 
of the Kabbalists consisted of the ten Se- 
phiroths or emanations of Deity. The 
steps were in an ascending series, — the 
Kingdom, Foundation, Splendor, Firm- 
ness, Beauty, Justice, Mercy, Intelligence, 



LADDER 



LANDMARKS 



439 



"Wisdom, and the Crown. This ladder 
formed the exception to the usual number 
of seven steps or rounds. 

Ladder, Mitliraitic. The symbolic 
ladder used in the Persian mysteries of 
Mithras. It had seven steps, symbolic of 
the seven planets and the seven metals. 
Thus, beginning at the bottom, we have Sat- 
urn represented by lead, Venus by tin, Ju- 
piter by brass, Mercury by iron, Mars by a 
mixed metal, the Moon by silver, and the 
Sun by gold ; the whole being a symbol of 
the sidereal progress of the sun through the 
universe. 

Ladder of Kadosli. This ladder, 
belonging to the high degrees of Masonry, 
consists of the seven following steps, be- 
ginning at the bottom: Justice, Equity, 
Kindliness, Good Faith, Labor, Patience, 
and Intelligence or Wisdom. Its supports 
are love of God and love of our neighbor, 
and their totality constitute a symbolism 
of the devoir of Knighthood and Masonry, 
the fulfilment of which is necessary to 
make a Perfect Knight and Perfect Mason. 

Ladder, Rosicrucian. Among 
the symbols of the Rosicrucians is a ladder 
of seven steps standing on a globe of the 
earth, with an open Bible, square, and com- 
passes resting on the top. Between each 
of the steps is one of the following letters, 
beginning from the bottom : I. N. R. I. F. 
S. C, being the initials of Iesus, Nazarenus, 
Rex, Iudseorum, Fides, Spes, Caritas. But 
a more recondite meaning is sometimes 
given to the first four letters. 

Ladder, Scandinavian. The sym- 
bolic ladder used in the Gothic mysteries. 
Dr. Oliver refers it to the Yggrasil, or 
sacred ash -tree. But the symbolism is 
either very abstruse or very doubtful. It 
retains, however, the idea of an ascent from 
a lower to a higher sphere, which was com- 
mon to all the mystical ladder systems. 
At its root lies the dragon of death ; at its 
top are the eagle and hawk, the symbols 
of life. 

Ladder, Theological. The sym- 
bolic ladder of the Masonic mysteries. It 
refers to the ladder seen by Jacob in his 
vision, and consists, like all symbolical 
ladders, of seven rounds, alluding to the 
four cardinal and the three theological 
virtues. See Jacob's Ladder. 

Ladrian. A corruption of Edwin. 
It occurs in the Sloane MS., " hee [Athel- 
stane] had a sonne y' was named Ladrian." 

Lady. In the androgynous Lodges of 
Adoption, where the male members are 
called Knights, the female members are 
called Ladies ; as, the Knights and Ladies of 
the Rose. The French use the word Dame. 

Lalande. See De la Lande. 

Lamb. In ancient Craft Masonry the 



lamb is the symbol of innocence ; thus in 
the ritual of the first degree : " In all ages 
the lamb has been deemed an emblem of 
innocence." Hence it is required that a 
Mason's apron should be made of lamb- 
skin. In the high degrees, and in the de- 
grees of chivalry, as in Christian iconog- 
raphy, the lamb is a symbol of Jesus 
Christ. The introduction of this Christian 
symbolism of the lamb comes from the ex- 
pression of St. John the Baptist, who ex- 
claimed, on seeing Jesus, " Behold the 
Lamb of God ; " which was undoubtedly 
derived from the prophetic writers, who 
compare the Messiah suffering on the cross 
to a lamb under the knife of a butcher. 
In the vision of St. John, in the Apocalypse, 
Christ is seen, under the form of a lamb, 
wounded in the throat, and opening the 
book with the seven seals. Hence, in one 
of the degrees of the Scottish Rite, the 
seventeenth, or Knight of the East and 
West, the lamb lying on the book with the 
seven seals is a part of the jewel. 

Lamb of God. See Lamb, Paschal. 

Lamb, Paschal. The paschal lamb 
sometimes called the Holy Lamb, was tha 
lamb offered up by the Jews at the paschal 
feast. This has been transferred to Chris- 
tian symbolism, and naturally to chivalric 
Masonry ; and hence we find it among the 
symbols of modern Templarism. The pas- 
chal lamb, as a Christian and Masonic 
symbol, called also the Agnus Dei, or the 
Lamb of God, first appeared in Christian 
art after the sixth century. It is depicted 
as a lamb standing on the ground, holding 
by the left forefoot a banner, on which a 
cross is inscribed. This paschal lamb, or 
Lamb of God, has been adopted as a symbol 
by the Knights Templars, being borne in 
one of the banners of the Order, and con- 
stituting, with the square which it sur- 
mounts, the jewel of the Generalissimo of 
a Commandery. The lamb is a symbol of 
Christ; the cross, of his passion; and the 
banner, of his victory over death and hell. 
Mr. Barrington states (Archaiologia, ix. 134,) 
that in a deed of the English Knights Tem- 
plars, granting lands in Cambridgeshire, 
the seal is a Holy Lamb, and the arms of 
the Master of the Temple at London were 
argent, a cross gules, and on the nombril 
point thereof a Holy Lamb, that is, a pas- 
chal or Holy Lamb on the centre of a red 
cross in a white field. 

Lambskin Apron. See Apron. 

Landmarks. In ancient times, it 
was the custom to mark the boundaries of 
lands by means of stone pillars, the re- 
moval of which, by malicious persons, 
would be the occasion of much confusion, 
men having no other guide than these pil- 
lars by which to distinguish the limits of 



440 



LANDMARKS 



LANDMARKS 



their property. To remove them, there- 
fore, was considered a heinous crime. 
"Thou shalt not," says the Jewish law, 
" remove thy neighbor's landmark, which 
they of old time have set in thine inher- 
itance." Hence those peculiar marks of 
distinction by which we are separated 
from the profane world, and by which we 
are enabled to designate our inheritance as 
the " sons of light," are called the land- 
marks of the Order. The universal language 
and the universal laws of Masonry are land- 
marks, but not so are the local ceremonies, 
laws, and usages, which vary in different 
countries. To attempt to alter or remove 
these sacred landmarks, by which we ex- 
amine and prove a brother's claims to share 
in our privileges, is one of the most heinous 
offences that a Mason can commit. 

In the decision of the question what are 
and what are not the landmarks of Masonry, 
there has been much diversity of opinion 
among writers. Dr. Oliver says, [Diet. 
Symb. Mas.,) that "some restrict them to 
the O. B. signs, tokens, and words. Others 
include the ceremonies of initiation, passing, 
and raising; and the form, dimensions, and 
support; the ground, situation, and cover- 
ing; the ornaments, furniture, and jewels 
of a Lodge, or their characteristic symbols. 
Some think that the Order has no land- 
marks beyond its peculiar secrets." But 
all of these are loose and unsatisfactory 
definitions, excluding things that are es- 
sential, and admitting others that are un- 
essential. 

Perhaps the safest method is to restrict 
them to those ancient, and therefore uni- 
versal, customs of the Order, which either 
gradually grew into operation as rules of 
action, or, if at once enacted by any compe- 
tent authority, were enacted at a period so 
remote, that no account of their origin is 
to be found in the records of history. Both 
the enactors and the time of the enactment 
have passed away from the record, and the 
landmarks are therefore " of higher anti- 
quity than memory or history can reach." 

The first requisite, therefore, of a custom 
or rule of action to constitute it a landmark, 
is, that it must have existed from "time 
whereof the memory of man runneth not 
to the contrary." Its antiquity is its essen- 
tial element. Were it possible for all the 
Masonic authorities at the present day to 
unite in a universal congress, and with the 
most perfect unanimity to adopt any new 
regulation, although such regulation would, 
so long as it remained unrepealed, be ob- 
ligatory on the whole Craft, yet it would 
not be a landmark. It would have the 
character of universality, it is true, but it 
would be wanting in that of antiquity. 

Another peculiarity of these landmarks 



of Masonry is, that they are unrepealable. 
As the congress to which I have just alluded 
would not have the power to enact a land- 
mark, so neither would it have the pre- 
rogative of abolishing one. The landmarks 
of the Order, like the laws of the Medes 
and the Persians, can suffer no change. 
What they were centuries ago, they still 
remain, and must so continue in force until 
Masonry itself shall cease to exist. 

Until the year 1858, no attempt had been 
made by any Masonic writer to distinctly 
enumerate the landmarks of Freemasonry, 
and to give to them a comprehensible form. 
In October of that year, the author of this 
work published in the American Quarterly 
Review of Freemasonry (vol. ii., p. 230,) an 
article on "The Foundations of Masonic 
Law," which contained a distinct enumera- 
tion of the landmarks, which was the first 
time that such a list had been presented to 
the Fraternity. This enumeration was sub- 
sequently incorporated by the author in his 
Text Book of Masonic Jurisprudence. It has 
since been very generally adopted by the 
Fraternity, and republished by many writers 
on Masonic law; sometimes without any 
acknowledgment of the source whence they 
derived their information. According to 
this recapitulation, the result of much labor 
and research, the landmarks are twenty-five 
in number, and are as follows : 

1. The modes of recognition are, of all 
the landmarks, the most legitimate and 
unquestioned. They admit of no variation ; 
and if ever they have suffered alteration or 
addition, the evil of such a violation of the 
ancient law has always made itself subse- 
quently manifest. 

2. The division of symbolic Masonry 
into three degrees is a landmark that has 
been better preserved than almost any other ; 
although even here the mischievous spirit 
of innovation has left its traces, and, by the 
disruption of its concluding portion from 
the third degree, a want of uniformity has 
been created in respect to the final teaching 
of the Master's Order ; and the Royal Arch 
of England, Scotland, Ireland, and Amer- 
ica, and the "high degrees" of France and 
Germany, are all made to differ in the 
mode in which they lead the neophyte to 
the great consummation of all symbolic 
Masonry. In 1813, the Grand Lodge of 
England vindicated the ancient landmark, 
by solemnly enacting that ancient Craft 
Masonry consisted of the three degrees of 
Entered Apprentice, Fellow Craft, and 
Master Mason, including the Holy Royal 
Arch. But the disruption has never been 
healed, and the landmark, although ac- 
knowledged in its integrity by all, still con- 
tinues to be violated. 

3. The legend of the third degree is an 



LANDMARKS 



LANDMARKS 



441 



important landmark, the integrity of 
which has been well preserved. There is 
no rite of Masonry, practised in any coun- 
try or language, in which the essential ele- 
ments of this legend are not taught. The 
lectures may vary, and indeed are constantly 
changing, but the legend has ever remained 
substantially the same. And it is necessary 
that it should be so, for the legend of the 
Temple Builder constitutes the very essence 
and identity of Masonry. Any rite which 
should exclude it, or materially alter it, 
would at once, by that exclusion or alter- 
ation, cease to be a Masonic rite. 

4. The government of the Fraternity by 
a presiding officer called a Grand Master. 
who is elected from the body of the Craft, 
is a fourth landmark of the Order. Many 
persons suppose that the election of the 
Grand Master is held in consequence of a 
law or regulation of the Grand Lodge. 
Such, however, is not the case. The office 
is indebted for its existence to a landmark 
of the Order. Grand Masters, or persons 
performing the functions under a different 
but equivalent title, are to be found in the 
records of the Institution long before Grand 
Lodges were established ; and if the present 
system of legislative government by Grand 
Lodges were to be abolished, a Grand 
Master would still be necessary. 

5. The prerogative of the Grand Master 
to preside over every assembly of the Craft, 
wheresoever and whensoever held, is a fifth 
landmark. It is in consequence of this 
law, derived from ancient usage, and not 
from any special enactment, that the Grand 
Master assumes the chair, or as it is called 
in England, " the throne," at every com- 
munication of the Grand Lodge ; and that 
he is also entitled to preside at the commu- 
nication of every subordinate Lodge, where 
he may happen to be present. 

6. The prerogative of the Grand Master 
to grant dispensations for conferring de- 
grees at irregular times, is another and a 
very important landmark. The statutory 
law of Masonry requires a month, or other 
determinate period, to elapse between the 
presentation of a petition and the election 
of a candidate. But the Grand Master has 
the power to set aside or dispense with this 
probation, and to allow a candidate to 
be initiated at once. This prerogative he 
possessed before the enactment of the law 
requiring a probation, and as no statute can 
impair his prerogative, he still retains the 
power. 

7. The prerogative of the Grand Master 
to give dispensations for opening and hold- 
ing Lodges is another landmark. He may 
grant, in virtue of this, to a sufficient num- 
ber of Masons, the privilege of meeting to- 
gether and conferring degrees. The Lodges 

3F 



thus established are called " Lodges under 
dispensation." See Lodges under Dispensa- 
tion. 

8. The prerogative of the Grand Master 
to make Masons at sight is a landmark 
which is closely connected with the pre- 
ceding one. There has been much misap- 
prehension in relation to this landmark, 
which misapprehension has sometimes led 
to a denial of its existence in jurisdictions 
where the Grand Master was, perhaps, at 
the very time substantially exercising the 
prerogative, without the slightest remark 
or opposition. See /Sight, Making Masons at. 

9. The necessity for Masons to congre- 
gate in Lodges is another landmark. It 
is not to be understood by this that any 
ancient landmark has directed that perma- 
nent organization of subordinate Lodges 
which constitutes one of the features of 
the Masonic system as it now prevails. 
But the landmarks of the Order always 
prescribed that Masons should, from time 
to time, congregate together for the pur- 
pose of either Operative or Speculative 
labor, and that these congregations should 
be called Lodges. Formerly, these were ex- 
temporary meetings called together for 
special purposes, and then dissolved, the 
brethren departing to meet again at other 
times and other places, according to the 
necessity of circumstances. But Warrants 
of constitution, by-laws, permanent officers, 
and annual arrears are modern innovation? 
wholly outside the landmarks, and depen- 
dent entirely on the special enactments of 
a comparatively recent period. 

10. The government of the Craft, when 
so congregated in a Lodge, by a Master and 
two Wardens, is also a landmark. A con- 
gregation of Masons meeting together 
under any other government, as that, for in- 
stance, of a president and vice-president, 
or a chairman and sub-chairman, would 
not be recognized as a Lodge. The pres- 
ence of a Master and two Wardens is as 
essential to the valid organization of a 
Lodge as a Warrant of constitution is at 
the present day. The names, of course, 
vary in different languages; but the officers, 
their number, prerogatives, and duties are 
everywhere identical. 

11. The necessity that every Lodge, when 
congregated, should be duly tiled, is an im- 
portant landmark of the Institution which 
is never neglected. The necessity of this 
law arises from the esoteric character of 
Masonry. The duty of guarding the door, 
and keeping off cowans and eavesdroppers, 
is an ancient one, which therefore consti- 
tutes a landmark. 

12. The right of every Mason to be rep- 
resented in all general meetings of the 
Craft, and to instruct his representatives, 



442 



LANDMARKS 



LANDMARKS 



is a twelfth landmark. Formerly, these 
general meetings, which were usually held 
once a year, were called " General Assem- 
blies," and all the Fraternity, even to the 
youngest Entered Apprentice, were per- 
mitted to be present. Now they are called 
" Grand Lodges," and only the Masters and 
Wardens of the subordinate Lodges are 
summoned. But this is simply as the rep- 
resentatives of their members. Originally, 
each Mason represented himself; now he 
is represented by his officers. See Repre- 
sentatives of Lodges. 

13. The right of every Mason to appeal 
from the decision of his brethren, in Lodge 
convened, to the Grand Lodge or General 
Assembly of Masons, is a landmark highly 
essential to the preservation of justice, and 
the prevention of oppression. A few mod- 
ern Grand Lodges, in adopting a regula- 
tion that the decision of subordinate 
Lodges, in cases of expulsion, cannot be 
wholly set aside upon an appeal, have vio- 
lated this unquestioned landmark, as well 
as the principles of just government. 

14. The right of every Mason to visit and 
sit in every regular Lodge is an unques- 
tionable landmark of the Order. This 
is called "the right of visitation." This 
right of visitation has always been recog- 
nized as an inherent right which inures to 
every Mason as he travels through the 
world. And this is because Lodges are 
justly considered as only divisions for con- 
venience of the universal Masonic family. 
This right may, of course, be impaired or 
forfeited on special occasions by various 
circumstances ; but when admission is re- 
fused to a Mason in good standing, who 
knocks at the door of a Lodge as a visitor, 
it is to be expected that some good and suffi- 
cient reason shall be furnished for this vio- 
lation of what is, in general, a Masonic 
right, founded on the landmarks of the 
Order. 

15. It is a landmark of the Order, that 
no visitor unknown to the brethren present, 
or to some one of them as a Mason, can 
enter a Lodge without first passing an ex- 
amination according to ancient usage. Of 
course, if the visitor is known to any 
brother present to be a Mason in good 
standing, and if that brother will vouch for 
his qualifications, the examination may be 
dispensed with, as the landmark refers 
only to the cases of strangers, who are not 
to be recognized unless after strict trial, 
due examination, or lawful information. 

16. No Lodge can interfere in the busi- 
ness of another Lodge, nor give degrees to 
brethren who are members of other Lodges. 
This is undoubtedly an ancient landmark, 
founded on the great principles of courtesy 
and fraternal kindness, which are at the 



very foundation of our Institution. It has 
been repeatedly recognized by subsequent 
statutory enactments of all Grand Lodges. 

17. It is a landmark that every Free- 
mason is amenable to the laws and regula- 
tions of the Masonic jurisdiction in which 
he resides, and this although he may not 
be a member of any Lodge. Non-affilia- 
tion, which is, in fact, in itself a Masonic 
offence, does not exempt a Mason from 
Masonic jurisdiction. 

18. Certain qualifications of candidates 
for initiation are derived from a landmark 
Of the Order. These qualifications are 
that he shall be a man — unmutilated, free 
born, and of mature age. That is to say, 
a woman, a cripple, or a slave, or one born 
in slavery, is disqualified for initiation into 
the rites of Masonry. Statutes, it is true, 
have from time to time been enacted, en- 
forcing or explaining these principles ; but 
the qualifications really arise from the very 
nature of the Masonic institution, and from 
its symbolic teachings, and have always ex- 
isted as landmarks. 

19. A belief in the existence of God as 
the Grand Architect of the Universe, is one 
of the most important landmarks of the 
Order. It has been always admitted that 
a denial of the existence of a Supreme and 
Superintending Power is an absolute dis- 
qualification for initiation. The annals of 
the Order never yet have furnished or 
could furnish an instance in which an 
avowed Atheist was ever made a Mason. 
The very initiatory ceremonies of the first 
degree forbid and prevent the possibility 
of such an occurrence. 

20. Subsidiary to this belief in God, as a 
landmark of the Order, is the belief in a 
resurrection to a future life. This land- 
mark is not so positively impressed on the 
candidate by exact words as the preceding; 
but the doctrine is taught by very plain 
implication, and runs through the whole 
symbolism of the Order. To believe in 
Masonry, and not to believe in a resurrec- 
tion, would be an absurd anomaly, which 
could only be excused by the reflection, 
that he who thus confounded his belief and 
his skepticism was so ignorant of the mean- 
ing of both theories as to have no rational 
foundation for his knowledge of either. 

21. It is a landmark that a "Book of 
the Law" shall constitute an indispensable 
part of the furniture of every Lodge. I 
say, advisedly, Book of the Law, because it 
is not absolutely required that everywhere 
the Old and New Testaments shall be used. 
The " Book of the Law " is that volume 
which, by the religion of the country, is 
believed to contain the revealed will of the 
Grand Architect of the Universe. Hence, 
in all Lodges in Christian countries, the 



LANDMARKS 



LANGUAGE 



443 



* Book of the Law " is composed of the Old 
and New Testaments ; in a country where 
Judaism was the prevailing faith, the Old 
Testament alone would be sufficient ; and 
in Mohammedan countries, and among 
Mohammedan Masons, the Koran might be 
substituted. Masonry does not attempt to 
interfere with the peculiar religious faith 
of its disciples, except so far as relates to 
the belief in the existence of God, and what 
necessarily results from that belief. The 
" Book of the Law " is to the Speculative 
Mason his spiritual trestle-board ; without 
this he cannot labor ; whatever he believes 
to be the revealed will of the Grand Arch- 
itect constitutes for him this spiritual 
trestle-board, and must ever be before him 
in his hours of speculative labor, to be the 
rule and guide of his conduct. The land- 
mark, therefore, requires that a "Book of the 
Law," a religious code of some kind, pur- 
porting to be an exemplar of the revealed 
will of God, shall form an essential part of 
the furniture of every Lodge. 

22. The equality of all Masons is another 
landmark of the Order. This equality 
has no reference to any subversion of those 
gradations of rank which have been insti- 
tuted by the usages of society. The mon- 
arch, the nobleman, or the gentleman is 
entitled to all the influence, and receives all 
the respect, which rightly belong to his 
position. But the doctrine of Masonic 
equality implies that, as children of one 
great Father, we meet in the Lodge upon 
the level — that on that level we are all 
travelling to one predestined goal — that 
in the Lodge genuine merit shall receive 
more respect than boundless wealth, and 
that virtue and knowledge alone should be 
the basis of all Masonic honors, and be re- 
warded with preferment. When the labors 
of the Lodge are over, and the brethren 
have retired from their peaceful retreat, to 
mingle once more with the world, each will 
then again resume that social position, and 
exercise the privileges of that rank, to 
which the customs of society entitle him. 

23. The secrecy of the Institution is 
another and most important landmark. 
The form of secrecy is a form inherent in 
it, existing with it from its very founda- 
tion, and secured to it by its ancient land- 
marks. If divested of its secret character, 
it would lose its identity, and would cease 
to be Freemasonry. Whatever objections 
may, therefore, be made to the Institution 
on account of its secrecy, and however 
much some unskilful brethren have been 
unwilling in times of trial, for the sake of 
expediency, to divest it of its secret char- 
acter, it will be ever impossible to do so, 
even were the landmark not standing be- 
fore us as an insurmountable obstacle ; be- 



cause such change of its character would 
be social suicide, and the death of the 
Order would follow its legalized exposure. 
Freemasonry, as a secret association, has 
lived unchanged for centuries ; as an open 
society, it would not last for as many years. 

24. The foundation of a speculative 
science upon an operative art, and the 
symbolic use and explanation of the terms 
of that art, for the purposes of religious or 
moral teaching, constitute another land- 
mark of the Order. The Temple of Solo- 
mon was the symbolic cradle of the Insti- 
tution, and, therefore, the reference to the 
Operative Masonry which constructed that 
magnificent edifice, to the materials and 
implements which were employed in its 
construction, and to the artists who were 
engaged in the building, are all component 
and essential parts of the body of Free- 
masonry, which could not be subtracted 
from it without an entire destruction of 
the whole identity of the Order. Hence, 
all the comparatively modern rites of Ma- 
sonry, however they may differ in other 
respects, religiously preserve this Temple 
history and these operative elements, as 
the substratum of all their modifications 
of the Masonic system. 

25. The last and crowning landmark of 
all is, that these landmarks can never be 
changed. Nothing can be subtracted from 
them — nothing can be added to them — not 
the slightest modification can be made in 
them. As they were received from our 
predecessors, we are bound by the most 
solemn obligations of duty to transmit 
them to our successors. 

Iiandsdowne Manuscript. An 
old Constitution, preserved in the British 
Museum. The date is supposed to be about 
1600. It was first published in the Free- 
mason's Magazine for February 24, 1858. 

language, Universal. The in- 
vention of a universal language, which 
men of all nations could understand and 
through which they could communicate 
their thoughts, has always been one of the 
Utopian dreams of certain philologists. 
In the seventeenth century, Dalgarno had 
written his Ars Signorum to prove the pos- 
sibility of a universal character and a 
philosophical language. About the same 
time Bishop Wilkins published his Essay 
towards a Real Character and a Philosophi- 
cal Language ; and even the mathematical 
Leibnitz entertained the project of a uni- 
versal language for all the world. It is 
not, therefore, surprising, that when the so- 
called Leland Manuscript stated that the 
Masons concealed a "universelle longage/' 
Mr. Locke, or whoever was the commenta- 
tor on that document, should have been 
attracted by the statement. " A universal 



444 



LAPICIDA 



LATOMIA 



language," he says, "has been much de- 
sired by the learned of many ages. It is a 
thing rather to be wished than hoped for. 
But it seems the Masons pretend to have 
such a thing among them. If it be true, 
I guess it must be something like the lan- 
guage of the Pantomimes among the an- 
cient Romans, who are said to be able, 
by signs only, to express and deliver any 
oration intelligibly to men of all nations 
and languages." 

The "guess" of the commentator was 
near the truth. A universal language 
founded on words is utterly impracticable. 
Even if once inaugurated by common con- 
sent, a thing itself impossible, the lapse of 
but a few years, and the continual innova- 
tion of new phrases, would soon destroy its 
universality. But there are signs and sym- 
bols which, by tacit consent, have always 
been recognized as the exponents of cer- 
tain ideas, and these are everywhere under- 
stood. It is well known that such a sys- 
tem exists over the vast territory occupied 
by the North American savages, and that 
the Indians of two tribes, which totally 
differ in language, meeting on the prairie 
or in the forest, are enabled, by conventual 
signs of universal agreement, to hold long 
and intelligible intercourse. On such a basis 
the "universal language" of Freemasonry is 
founded. It is not universal to the world, 
but it is to the Craft ; and a Mason of one 
country and language meeting a Mason of 
another can make himself understood for 
all practical purposes of the Craft, simply 
because the system of signs and symbols 
has been so perfected that in every lan- 
guage they convey the same meaning and 
make the same impression. This, and this 
only, is the extent to which the universal 
language of Masonry reaches. It would be 
an error to suppose that it meets the ex- 
pectations of Dalgarno or Wilkins, or any 
other dreamer, and that it is so perfect as 
to supersede the necessity of any other 
method of intercommunication. 

Iiapicida. A word sometimes used in 
Masonic documents to denote a Freemason. 
It is derived from lapis, a stone, and ccedo, 
to cut, and is employed by Varro and Livy 
to signify "a stone-cutter." But in the 
low Latin of the Mediaeval age it took 
another meaning ; and Du Cange defines it 
in his Glossarium as "iEdeficiorum structor. 
Gall. Ma<jon," i. e., "A builder of edifices; 
in French, a Mason ; " and he quotes two 
authorities of 1304 and 1392, where lapicidce 
evidently means builders. In the Vocabu- 
larium of Ugutio, Anno 1592, Lapicedius is 
defined " a cutter of stones." The Latin 
word now more commonly used by Masonic 
writers for Freemason is Latomus ; but I think 
that Lapicida is purer Latin. See Latomus. 



Larmenius, Johannes Marcus. 

According to the tradition of the Order of 
the Temple, — the credibility of which is, 
however, denied by most Masonic scholars, 
— John Mark Larmenius was in 1314 ap- 
pointed by James de Molay his successor 
as Grand Master of the Templars, which 
power was transmitted by Larmenius to his 
successors, in a document known as the 
"Charter of Transmission." See Temple, 
Order of the. 

Larudan, Abbe". The author of a 
work entitled Les Franc- Magons ecrase's. 
Suite du livre intitule I'Ordre des Franc- 
Magons trahi, traduit du Latin. The first 
edition was published at Amsterdam in 
1746. In calling it the sequel of L'Ordre 
des Franc-Magons trahi, by the Abbe Perau, 
Larudan has sought to attribute the author- 
ship of his own libellous work to Perau, 
but without success, as the internal evi- 
dence of style and of tone sufficiently dis- 
tinguishes the two works. Kloss says 
(Bibliog., No. 1874,) that this work is the 
armory from which all subsequent enemies 
of Masonry have derived their weapons. 
Larudan was the first to broach the theory 
that Oliver Cromwell was the inventor of 
Freemasonry. 

Latin Lodge. In the year 1784, the 
Grand Lodge of Scotland granted a War- 
rant for the establishment of Roman Eagle 
Lodge at Edinburgh ; the whole of whose 
work was conducted in the Latin language. 
Of this Lodge, the celebrated and learned 
Dr. John Brown was the founder and 
Master. He had himself translated the 
ritual into the classical language of Rome ; 
but it required his abilities as a linguist to 
keep the Lodge alive, which became ex- 
tinct on his removal to London. 

Latomia. This word has sometimes 
been used in modern Masonic documents 
as the Latin translation of the word Lodge, 
with what correctness we will see. The 
Greek harofielov, latomeion, from the roots 
laas, a stone, and temno, to cut, meant a 
place where stones were cut, a quarry. 
From this the Romans got their latomia, 
more usually spelled lautomia, which also, 
in pure Latinity, meant a stone-quarry. 
But as slaves were confined and made to 
work in the quarries by way of punish- 
ment, the name was given to any prison 
excavated out of the living rock and below 
the surface of the earth, and was especially 
so applied to the prison excavated by Ser- 
vius Tullius under the Capitoline hill at 
Rome, and to the state prison at Syracuse. 
Du Cange gives the same meaning to the 
word lautumice in his Glossarium, and refers 
for an example to the Syracusan prison. 
Lathomia, he defines a cutting of stone. It 
seems to have lost and never recovered its 



LATOMUS 



LAWRIE 



445 



primitive meaning as a stone-quarry, and 
is, therefore, inappropriately applied to a 
Masonic Lodge. 

Latomus. By Masonic writers used 
as a translation of Freemason into Latin ; 
thus, Thory entitles his valuable work, 
Acta Latomorum, i. e., " Transactions of the 
Freemasons." This word was not used in 
classical Latinity. In the low Latin of the 
Middle Ages it was used as equivalent to 
lapicida. Du Cange defines it, in the form 
of lathomus, as a cutter of stones, " Caesor 
lapidum." He gives an example from one 
of the ecclesiastical Constitutions, where 
we find the expression "carpentarii ac 
Latomi," which may mean Carpenters and 
Masons or Carpenters and Stone-cutters. Du 
Cange also gives Latomus as one of the defi- 
nitions of Magonetus, which he derives from 
the French Magon. But Ma^onetus and 
Latomus could not have had precisely the 
same meaning, for in one of the examples 
cited by Du Cange, we have " Joanne de 
Bareno, Maconeto, Latonio de Gratiano- 
polis," i. e., "John de Bareno, Mason and 
Stone-cutter (?) of Grenoble." Latomus is 
here evidently an addition to Macon etus, 
showing two different kinds of occupation. 
We have abundant evidence in Mediaeval 
documents that a Maconetus was a builder, 
and a Latomus was most probably an in- 
ferior order, what the Masonic Constitutions 
call a " rough Mason." I doubt the pro- 
priety of applying it to a Freemason. The 
word is sometimes found as Lathomus and 
Latonius. 

Latres. This word has given much 
unnecessary trouble to the commentators 
on the old Kecords of Masonry. In the 
legend of the Craft contained in all the 
old Constitutions, we are informed that the 
children of Lamech "knew well that God 
would take vengeance for sinne, either by 
fire or water, wherefore they did write these 
sciences that they found in twoe pillars of 
stone, that they might be found after that 
God had taken vengeance ; the one was of 
marble and would not burne, the other was 
Latres and could not drowne in water." 
(Harleian MS.) It is the Latin word later, 
a brick. The legend is derived from 
Josephus, (Antiq., I., ii.,) where the same 
story is told. Whiston properly translates 
the passage, " they made two pillars ; the 
one of brick, the other of stone." The 
original Greek is nXlvdog, which has the 
same meaning. The word is variously cor- 
rupted in the manuscript. Thus the Har- 
leian MS. has laters, which comes nearest 
to the correct Latin plural lateres ; the 
Cooke MS. has laterus; the Dowland, laterns; 
the Landsdowne, latherne; and the Sloane, 
getting furthest from the truth, has letera. 
It is strange that Halliwell should have 



been ignorant of the true meaning, and 
that Phillips, in commenting on the Har- 
leian MS., should have supposed that it 
alluded " to some floating substance." The 
Latin word later and the passage in Jose- 
phus ought readily to have led to an expli- 
cation. 

Laurel Crown. A decoration used 
in some of the higher degrees of the An- 
cient and Accepted Scottish Rite. The 
laurel is an emblem of victory; and the 
corona triumphalis of the Romans, which 
was given to generals who had gained a 
triumph by their conquests, was made of 
laurel leaves. The laurel crown in Ma- 
sonry is given to him who has made a con- 
quest over his passions. 

Laurens, J. Ii. A French Masonic 
writer, and the author of an Essai historique 
et antique sur la Franche-Magonnerie, pub- 
lished at Paris in 1805. In this work he 
gives a critical examination of the princi- 
pal works that have treated of the Institu- 
tion. It contains also a refutation of the 
imputations of anti-Masonic writers. In 
1808 he edited an edition of the Vocabu- 
laire des Franc-Magons, the first edition of 
which had been issued in 1805. In 1825 
he published a Histoire des Initiations de 
Vancienne Egypt. Of the authorship of 
this last work I have only the statement 
of Kloss, who attributes it to J. L. Laurens. 

Laurie. See Lawrie, Alexander. 

Lawful Information. See Infor- 
mation, Lawful. 

Law, Moral. See Moral Law. 

Law, Oral. See Oral Law. 

Law, Parliamentary. See Par- 
liamentary Law. 

Lawrie, Alexander. He was ori- 
ginally a stocking-weaver, and afterwards 
became a bookseller and stationer in Par- 
liament Square, Edinburgh, and printer of 
the Edinburgh Gazette. He was appointed 
bookseller and stationer to the Grand Lodge 
of Scotland, and afterwards Grand Sec- 
retary. In 1804 he published a book en- 
titled " The History of Freemasonry, drawn 
from authentic sources of information ; 
with an Account of the Grand Lodge of 
Scotland, from its Institution in 1736 to 
the present time, compiled from the Rec- 
ords; and an Appendix of Original Pa- 
pers." Of this valuable and interesting 
work, Lawrie has always been deemed the 
author, notwithstanding that the learning 
exhibited in the first part, and the numer- 
ous references to Greek and Latin author- 
ities, furnished abundant internal evidence 
of his incapacity, from previous education, 
to have written it. The doubt which natu- 
rally arises, whether he was really the author, 
derives great support from the testimony of 
the late Dr. David Irving, Librarian to the 



446 



LAW 



LAX 



Faculty of Advocates, Edinburgh. A writer 
in the Notes and Queries, (3d Ser., iii. 366,) 
on May 9, 1863, stated that at the sale 
of the library of Dr. Irving, on Saturday, 
March 28, 1862, a copy of Lawrie's History 
of Freemasonry was sold for £1. In that 
copy there was the following memorandum 
in the handwriting of Dr. Irving : 

" The history of this book is somewhat 
curious, and perhaps there are only two in- 
dividuals now living by whom it could be 
divulged. The late Alexander Lawrie, 
' Grand Stationer,' wished to recommend 
himself to the Fraternity by the publication 
of such a work. Through Dr. Anderson, 
he requested me to undertake its compila- 
tion, and offered a suitable remuneration. 
As I did not relish the task, he made a 
similar offer to my old acquaintance David 
Brewster, by whom it was readily under- 
taken, and I can say was executed to the 
entire satisfaction of his employers. The 
title-page does not exhibit the name of the 
author, but the dedication bears the signa- 
ture of Alexander Lawrie, and the volume 
is commonly described as Lawrie's History 
of Freemasonry." 

There can be no doubt of the truth of 
this statement. It has never been unusual 
for publishers to avail themselves of the 
labors of literary men and affix their own 
names to books which they have written by 
proxy. Besides, the familiarity with ab- 
struse learning that this work exhibits, 
although totally irreconcilable with the 
attainments of the stocking - weaver, can 
readily be assigned to Sir David Brewster 
the philosopher. 

Lawrie had a son, William Alexander 
Laurie, (he had thus, for some unknown 
reason, changed the spelling of his name,) 
who was for very many years the Grand 
Secretary of the Grand Lodge of Scotland, 
and died in office in 1870, highly esteemed. 
In 1859 he published a new edition of the 
History, with many additions, under the title 
of " The History of Freemasonry and the 
Grand Lodge of Scotland, with chapters 
on the Knights Templar, Knights of St. 
John, Mark Masonry, and the R. A. De- 
gree." 

Law, Sacred. See Sacred Law, Add. 

Laws, General. See Laws of Ma- 
sonry. 

Laws, Local. See Laws of Masonry. 

Laws of Masonry. The laws of 
Masonry, or those rules of action by which 
the Institution is governed, are very prop- 
erly divided into three classes : 1. Land- 
marks. 2. General Laws or Regulations. 
3. Local Laws or Regulations. 

1. Landmarks. These are the unwritten 
laws of the Order, derived from those an- 
cient and universal customs which date at 



so remote a period that we have no record 
of their origin. 

2. General Laws. These are all those 
Regulations that have been enacted by 
such bodies as had at the time universal 
jurisdiction. They operate, therefore, over 
the Craft wheresoever dispersed; and 
as the paramount bodies which enacted 
them have long ceased to exist, it would 
seem that they are unrepeatable. It 
is generally agreed that these General or 
Universal Laws are to be found in the old 
Constitutions and Charges, so far as they 
were recognized and accepted by the Grand 
Lodge of England at the revival in 1717, 
and adopted previous to the year 1721. 

3. Local Laws. These are the Regula- 
tions which, since 1721, have been and 
continue to be enacted by Grand Lodges. 
They are of force only in those jurisdic- 
tions which have adopted them, and are re- 
pealable by the bodies which have enacted 
them. They must, to be valid, be not re- 
pugnant to the Landmarks or the General 
Laws, which are of paramount authority. 

Lawsuits. In the Old Charges which 
were approved in 1722, and published in 
1723, by Anderson, in the Book of Consti- 
tutions, the regulations as to lawsuits are 
thus laid down : " And if any of them do 
you injury, you must apply to your own or 
his Lodge, and from thence you may appeal 
to the Grand Lodge, at the Quarterly Com- 
munication, and from thence to the Annual 
Grand Lodge, as has been the ancient laud- 
able conduct of our forefathers in every 
nation ; never taking a legal course but 
when the case cannot be otherwise decided, 
and patiently listening to the honest and 
friendly advice of Master and Fellows, 
when they would prevent you going to law 
with strangers, or would excite you to put 
a speedy period to all lawsuits, that so you 
may mind the affair of Masonry with the 
more alacrity and success ; but with respect 
to Brothers or Fellows at law, the Master 
and Brethren should kindly offer their me- 
diation, which ought to be thankfully sub- 
mitted to by the contending brethren ; and 
if that submission is impracticable, they 
must, however, carry on their process or 
lawsuit without wrath and rancor, (not in 
the common way,) saying or doing nothing 
which may hinder brotherly love and good 
offices to be renewed and continued ; that 
all may see the benign influence of Masonry, 
as all true Masons have done from the be- 
ginning of the world, and will do to the 
end of time." 

Lax Observance. ( Observantia 
Lata.) When the Rite of Strict Observ- 
ance was instituted in Germany by Von 
Hund, its disciples gave to all the other 
German Lodges which refused to submit to 



LAYER 



LECTURE 



447 



tts obedience and adopt its innovations, but 
preferred to remain faithful to the English 
Kite, the title of " Lodges of Lax Observ- 
ance." Ragon, in his Orthodoxie Macon- 
nique, (p. 236.) has committed the unac- 
countable error of calling it a schism, 
established at Vienna in 1767; thus evi- 
dently confounding it with Starck's Rite 
of the Clerks of Strict Observance. 

Layer. A term used in the old 
Records to designate a workman inferior 
to an Operative Freemason. Thus : " Alsoe 
that no Mason set noe layer within a Lodge 
or without to have mould stones with one 
mould of his workeing." In the Harleian 
and Kilwinning MSS., it is layer ; in the 
Sloane, Iyer; and in the Alnwick, rough layer. 
In the contract for Fotheringay Church, 
we find the word under the form of leye. 
The word, I think, means one who builds 
in brick, and is familiar to us in the com- 
pound term bricklayer; a word not unknown 
at the time of the writing of those manu- 
scripts. Thus in The Boo ke for a Justice of 
Peace, (fol. 17,) published in 1559, we find 
this passage: "None artificer nor labourer 
hereafter named, take no more nor greater 
wages than hereafter is limited .... that 
is to say, a free mason, master carpenter, 
rough mason, bricke layer" etc. 

Lebanon. A mountain, or rather a 
range of mountains in Syria, extending 
from beyond Sidon to Tyre, and forming 
the northern boundary of Palestine. Leb- 
anon is celebrated" for the cedars which it 
produces, many of which are from fifty to 
eighty feet in height, and cover with their 
branches a space of ground the diameter 
of which is still greater. Hiram, King of 
Tyre, in whose dominions Mount Lebanon 
was situated, furnished these trees for the 
building of the Temple of Solomon. In 
relation to Lebanon, Kitto, in his Biblical 
Cyclopedia, has these remarks : " The for- 
ests of the Lebanon mountains only could 
supply the timber for the Temple. Such 
of these forests as lay nearest the sea were 
in the possession of the Phcenicians, among 
whom timber was in such constant demand, 
that they had acquired great and ac- 
knowledged skill in the felling and trans- 
portation thereof; and hence it was of such 
importance that Hiram consented to em- 
ploy large bodies of men in Lebanon to 
hew timber, as well as others to perform 
the service of bringing it down to the sea- 
side, whence it was to be taken along the 
coasts in floats to the port of Joppa, from 
which place it could be easily taken across 
the country to Jerusalem." 

The Ancient and Accepted Scottish Rite 
has dedicated to this mountain its twenty- 
second degree, or Prince of Lebanon. The 
Druses now inhabit Mount Lebanon, and 



still preserve there a secret organization. 
See Druses. 

Lebanon, Prince of. See Prince 
of Lebanon. 

Le Bauld de Nans, Claude 
Etienne. A distinguished Masonic 
writer, born at Besanqon in 1736. He was 
by profession a highly respected actor, and 
a man of much learning, which he devoted 
to the cultivation of Freemasonry. He 
was for seven years Master of the Lodge 
St. Charles de l'Union, in Mannheim; and 
on his removal to Berlin, in 1771, became 
the Orator of the Lodge Royale York de 
PAmitie', and editor of a Masonic journal. 
He delivered, while Orator of the Lodge, 
— a position which he resigned in 1778, — 
a large number of discourses, a collection 
of which was published at Berlin in 1788. 
He also composed many Masonic odes and 
songs, and published, in 1781, a collection 
of his songs for the use of the Lodge Royale 
York, and in 1786, his Lyre Maconnique. 
He is described by his contemporaries as a 
man of great knowledge and talents, and 
Fessler has paid a warm tribute to his 
learning and to his labors in behalf of 
Masonry. He died at Berlin in 1789. 

Lechangeur. An officer of one of 
the Lodges of Milan, Italy, of whom Re- 
bold [Hist, des Trois G. Loges, p. 573,) gives 
the following account. When, in 1805, a 
Supreme Council of the Ancient and Ac- 
cepted Scottish Rite was established at 
Milan, Lechangeur became a candidate for 
membership. He received some of the de- 
grees; but subsequently the founders of the 
Council, for satisfactory reasons, declined 
to confer upon him the superior grades. 
Incensed at this, Lechangeur announced to 
them that he would elevate himself above 
them by creating a Rite of ninety degrees, 
into which they should not be admitted. 
He carried this project into effect, and the 
result was the Rite of Mizraim, of which 
he declared himself to be the Superior 
Grand Conservator. His energies seem to 
have been exhausted in the creation of his 
unwieldy Rite, for no Chapters were estab- 
lished except in the city of Naples. But 
in 1810 a patent was granted by him to 
Michel Bedarride, by whom the Rite was 
propagated in France. Lechangeur's fame, 
as the founder of the Rite, was overshad- 
owed by the greater zeal and impetuosity 
of Bedarride, by whom his self- assumed 
prerogatives were usurped. He died in 
1812. 

Lecture. Each degree of Masonry 
contains a course of instruction, in which 
the ceremonies, traditions, and moral in- 
struction appertaining to the degree are 
set forth. This arrangement is called a 
lecture. Each lecture, for the sake of con- 



448 



LECTURE 



LECTURES 



venience, and for the purpose of conform- 
ing to certain divisions in the ceremonies, 
is divided into sections, the number of 
which have varied at different periods, 
although the substance remains the same. 
According to Preston, the lecture of the 
first degree contains six sections ; that of 
the second, four; and that of the third, 
twelve. But according to the arrangement 
adopted in this country, commonly known 
as the " Webb lectures," there are three 
sections in the first degree, two in the 
second, and three in the third. 

In the Entered Apprentices', the first sec- 
tion is almost entirely devoted to a reca- 
pitulation of the ceremonies of initiation. 
The initiatory portion, however, supplies 
certain modes of recognition. The second 
section is occupied with an explanation of 
the ceremonies that had been detailed in 
the first, — the two together furnishing the 
interpretation of ritualistic symbolism. 
The third is exclusively occupied in ex- 
plaining the signification of the symbols 
peculiar to the degree. 

In the Fellow Craft's degree, the first 
section, like the first section of the Entered 
Apprentice, is merely a recapitulation of 
ceremonies, with a passing commentary on 
some of them. The second section intro- 
duces the neophyte for the first time to the 
differences between Operative and Specu- 
lative Masonry and to the Temple of King 
Solomon as a Masonic symbol, while the can- 
didate is ingeniously deputed as a seeker 
after knowledge. 

In the Master's degree the first section 
is again only a detail of ceremonies. The 
second section is the most important and 
impressive portion of all the lecturers, for it 
contains the legend on which the whole 
symbolic character of the Institution is 
founded. The third section is an interpre- 
tation of the symbols of the degree, and is, 
of all the sections, the one least creditable 
to the composer. 

In fact, it must be confessed that many 
of the interpretations given in these lec- 
tures are unsatisfactory to the cultivated 
mind, and seem to have been adopted on 
the principle of the old Egyptians, who 
made use of symbols to conceal rather than 
to express their thoughts. Learned Ma- 
sons have been, therefore, always disposed 
to go beyond the mere technicalities and 
stereotyped phrases of the lectures, and to 
look in the history and the philosophy of 
the ancient religions, and the organization 
of the ancient mysteries, for a true expla- 
nation of most of the symbols of Masonry, 
and there they have always been enabled 
to find this true interpretation. The lec- 
tures, however, serve as an introduction or 
preliminary essay, enabling the student, as 



he advances in his initiation, to become 
acquainted with the symbolic character of 
the Institution. But if he ever expects to 
become a learned Mason, he must seek in 
other sources for the true development of 
Masonic symbolism. The lectures alone 
are but the primer of the science. 

!Lecturer, Grand. An officer known 
only in the United States. He is ap- 
pointed by the Grand Master or the Grand 
Lodge. His duty is to visit the subordi- 
nate Lodges, and instruct them in the ritual 
of the Order as practised in his jurisdic- 
tion, for which he receives compensation 
partly from the Grand Lodge and partly 
from the Lodges which he visits. 

lectures, History of the. To 
each of the degrees of Symbolic Masonry 
a catechetical instruction is appended, in 
which the ceremonies, traditions, and other 
esoteric instructions of the degree are con- 
tained. A knowledge of these lectures — 
which must, of course, be communicated 
by oral teaching — constitutes a very impor- 
tant part of a Masonic education; and, 
until the great progress made within the 
present century in Masonic literature, 
many " bright Masons," as they are tech- 
nically styled, could claim no other founda- 
tion than such a knowledge for their high 
Masonic reputation. But some share of 
learning more difficult to attain, and more 
sublime in its character than anything to 
be found in these oral catechisms, is now 
considered necessary to form a Masonic 
scholar. Still, as the best commentary on 
the ritual observances is to be found in the 
lectures, and as they also furnish a large 
portion of that secret mode of recognition, 
or that universal language, which has al- 
ways been the boast of the Institution, not 
only is a knowledge of them absolutely neces- 
sary to every practical Freemason, but a 
history of the changes which they have from 
time to time undergone constitutes an in- 
teresting part of the literature of the Order. 

Comparatively speaking, (comparatively 
in respect to the age of the Masonic insti- 
tution,) the system of Lodge lectures is un- 
doubtedly a modern invention. That is to 
say, we can find no traces of any forms of 
lectures like the present before the middle, 
or perhaps the close, of the seventeenth cen- 
tury. Examinations, however, of a techni- 
cal nature, intended to test the claims of 
the person examined to the privileges of 
the Order, appear to have existed at an 
early period. They were used until at 
least the middle of the eighteenth century, 
but were perpetually changing, so that the 
tests of one generation of Masons consti- 
tuted no tests for the succeeding one. Oli- 
ver very properly describes them as being 
"something like the conundrums of the 



LECTURES 



LECTURES 



449 



present day — difficult of comprehension — 
admitting only of one answer, which ap- 
peared to have no direct correspondence 
with the question, and applicable only in 
consonance with the mysteries and sym- 
bols of the Institution." [On the Masonic 
Tests of the Eighteenth Century. Golden Re- 
mains, vol. iv., p. 16.) These tests were 
sometimes, at first, distinct from the lec- 
tures, and sometimes, at a later period, in- 
corporated with them. A specimen is the 
answer to the question, "How blows the 
wind ? " which was, " Due east and west." 

The " Examination of a German Stone- 
mason," which is given by Findel in the 
appendix to his History, was most probably 
in use in the fourteenth century. Dr. 
Oliver was in possession of what purports 
to be a formula, which he supposes to have 
been used during the Grand Mastership of 
Archbishop Chichely, in the reign of Henry 
VI., and from which [Rev. of a Sq. f p. 11,) 
he makes the following extracts : 

" Q. Peace be here? A. I hope there is. 
Q. What o'clock is it? A. It is going to 
six, or going to twelve. Q. Are you very 
busy? A. No. Q. Will you give or take? 
A. Both ; or which you please. Q. How go 
squares ? A. Straight. Q. Are you rich or 
poor? A. Neither. Q. Change me that? 
A. I will. Q. In the name of the King and 
the Holy Church, are you a Mason ? A.I 
am so taken to be. Q. What is a Mason ? 
A. A man begot by a man, born of a wo- 
man, brother to a king. Q. What is a fel- 
low? A. A companion of a prince, etc." 

There are other questions and answers of 
a similar nature, conveying no instruction, 
and intended apparently to be used only as 
tests. Dr. Oliver attributes, it will be seen, 
the date of these questions to the beginning of 
the fifteenth century ; but I doubt the correct- 
ness of this assumption. They have no inter- 
nal evidence in style of having been the inven- 
tion of so early a period of the English tongue. 

The earliest form of catechism that we 
have on record is that contained in the 
Sloane MS., No. 3329, contained in the 
British Museum, and for the publication 
of which we are indebted to that laborious 
exhumer of old documents, W. J. Hughan. 
One familiar with the catechisms of the 
eighteenth century will detect the origin of 
much that they contain in this early speci- 
men. It is termed in the manuscript the 
Mason's "private discourse by way of ques- 
tion and answer," and is in these words : 

" Q. Are you a mason? A. Yes, I am a 
Freemason. Q. How shall I know that ? A. 
By perfect signes and tokens and the first 
poynts of my Ent'rance. Q. Which is the 
first signe or token, shew me the first and I 
will shew you the second ? A. The first is 
heal and conceal or conceal and keep se- 
3G 29 



crett by no less paine than cutting my tongue 
from my throat. Q. Where were you made 
a mason? A. In a just and perfect or just 
and lawfull lodge. Q. What is a just and 
perfect or just and lawfull lodge? A. A just 
and perfect lodge is two Interprintices two 
fellow craftes and two Mast'rs, more or fewer 
the more the merrier the fewer the better 
chear but if need require five will serve that 
is, two Interprintices, two fellow craftes and 
one Mast'r on the highest hill or lowest valley 
of the world without the crow of a cock or 
the bark of a dogg. Q. From whom do 
you derive your principalis? A. From a 
great'r than you. Q. Who is that on earth 
that is great'r than a freemason? A. He 
y't was caryed to y'e highest pinnicall of 
the temple of Jerusalem. Q. Whith'r is 
your lodge shut or open? A. It is shut. 
Q. Where lyes the keys of the lodge doore? 
A. They ley in a bound case or under a 
three cornered pavem't about a foot and 
halfe from the lodge door. Q. What is 
the key of your lodge doore made of? A. 
It is not made of wood stone iron or steel 
or any sort of mettle but the tongue of 
good report behind a Broth'rs back as well 
as before his face. Q. How many jewels 
belong to your lodge? A. There are three 
the square pavem't the blazing star and the 
Danty tassley. Q. How long is the cable 
rope of your lodge? A. As long as from 
the top of the liver to the root of the tongue. 
Q. How many lights are in your lodge? 
A. Three the sun the mast'r and the square. 
Q. How high is your lodge ? A. Without 
foots yards or Inches, it reaches to heaven. 
Q. How stood your lodge? A. East and 
west as all holly Temples stand. Q. W'ch 
is the mast'rs place in the lodge? A. The 
east place is the mast'rs place in the lodge 
and the Jewell resteth on him first and he 
sitteth men to worke w't the m'rs have in 
the forenoon the wardens reap in the 
afternoon. Q. Where was the word first 
given? A. At the tower of Babylon. 
Q. Where did they first call their lodge ? 
A. At the holy chapell of St. John. Q. 
How stood your lodge? A. As the said 
holy chapell and all other holy Temples 
stand (viz.) east and west. Q. How many 
lights are in your lodge? A. Two one to 
see to go in and another to see to work. 
Q. What were you sworne by ? A. By God 
and the square. Q. Whither above the 
cloathes or und'r the cloathes ? A. Und'r the 
cloathes. Q. Und'r what arme? A. Und'r 
the right arme. God is gratfull to all Wor- 
shipfull Mast'rs and fellows in that worship- 
full lodge from whence me last came and to 
you good fellow w't is your name. A. I or 
B then giving the grip of the hand he will 
say Broth'r John greet you well you. A. 
Goes good greeting to you dear Broth'r." 



450 



LECTURES 



LECTURES 



But when we speak of the lectures, in the 
modern sense, as containing an exposition 
of the symbolism of the Order, we may con- 
sider it as an established historical fact, that 
the Fraternity were without any such sys- 
tem until after the revival in 1717. Pre- 
vious to that time, brief extemporary ad- 
dresses and charges in addition to these 
test catechisms were used by the Masters 
of Lodges, which, of course, varied in ex- 
cellence with the varied attainments and 
talents of the presiding officer. We know, 
however, that a series of charges were in 
use about the middle and end of the seven- 
teenth century, which were ordered "to 
be read at the making of a Freemason." 
These "Charges and Covenants," as they 
were called, contained no instructions on 
the symbolism and ceremonies of the Order, 
but were confined to an explanation of the 
duties of Masons to each other. They were ( 
altogether exoteric in their character, and 
have accordingly been repeatedly printed 
in the authorized publications of the Fra- 
ternity. 

Dr. Oliver, who had ampler opportuni- 
ties than any other Masonic writer of in- 
vestigating this subject, says that the ear- 
liest authorized lectures with which he has 
met were those of 1720. They were ar- 
ranged by Drs. Anderson and Desaguliers, 
perhaps, at the same time that they were 
compiling the Charges and Regulations 
from the ancient Constitutions. They 
were written in a catechetical form, which 
form has ever since been retained in all 
subsequent Masonic lectures. Oliver says 
that " the questions and answers are short 
and comprehensive, and contain a brief di- 
gest of the general principles of the Craft 
as it was understood at that period." The 
"digest" must, indeed, have been brief, 
since the lecture of the third degree, or 
what was called "the Master's Part," con- 
tained only thirty-one questions, many of 
which are simply tests of recognition. Dr. 
Oliver says the number of questions was 
only seven ; but I have very carefully col- 
lated what purports to be a copy of them, 
and can only explain his statement by the 
probable supposition that he refers to the 
seven tests which conclude the lecture. 
There are, however, twenty-four other ques- 
tions that precede these. 

A comparison of these — the primitive 
lectures, as they may be called — with those 
in use in America at the present day, de- 
monstrate that a great many changes have 
taken place. There are not only omissions 
of some things, and additions of others, 
but sometimes the explanations of the same 
points are entirely different in the two sys- 
tems. Thus the Andersonian lectures de- 
scribe the " furniture " of a Lodge as being 



the " Mosaic pavement, blazing star, and 
indented tassel," emblems which are now 
more properly, I think, designated as 
" ornaments." But the present furniture 
of a Lodge is also added to the pavement, 
star, and tassel, under the name of " other 
furniture." The " greater lights " of Ma- 
sonry are entirely omitted, or, if we are to 
suppose them to be meant by the expres- 
sion " fixed lights," then these are referred, 
differently from our system, to the three 
windows of the Lodge. 

In the first degree I notice, among others, 
the following points in the Andersonian 
lectures which are omitted iu the Ameri- 
can system : the place and duty of the 
Senior and Junior Entered Apprentices, 
the punishment of cowans, the bone bone- 
box, and all that refers to it ; the clothing 
of the Master, the age of an Apprentice, 
the uses of the day and night, and the direc- 
tion of the wind. These latter, however, 
are, strictly speaking, what the Masons of 
that time denominated "tests." In the 
same degree, the following, besides many 
other important points in the present sys- 
tem, are altogether omitted in the old lec- 
tures of Anderson : the place where Masons 
anciently met, the theological ladder, and 
the lines parallel. Important changes 
have been made in several particulars ; as, 
for instance, in the " points of entrance," 
the ancient lecture giving an entirely dif- 
ferent interpretation of the expression, and 
designating what are now called " points 
of entrance " by the term " principal signs ; " 
the distinctions between Operative and 
Speculative Masonry, which are now re- 
ferred to the second degree, are there given 
in the first ; and the dedication of the Bible, 
compass, and square is differently explained. 

In the second degree, the variations of 
the old from the modern lectures are still 
greater. The old lecture is, in the first place, 
very brief, and much instruction deemed 
important at the present day was then al- 
together omitted. There is no reference to 
the distinctions between Operative and 
Speculative Masonry, (but, as I have al- 
ready observed, this topic is adverted to in 
the former lecture ;) the approaches to the 
middle chamber are very differently ar- 
ranged ; and not a single word is said of the 
fords of the river Jordan. It must be con- 
fessed that the ancient lecture of the Fel- 
low-Craft is immeasurably inferior to that 
contained in the modern system, and espe- 
cially in that of Webb. 

The Andersonian lecture of the third 
degree is brief, and therefore imperfect. 
The legend is, of course, referred to, and its 
explanation occupies nearly the whole of 
the lecture ; but the details are meagre, and 
many important facts are omitted, while 



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there are in other points striking differences 
between the ancient and the present system. 

But, after all, there is a general feature of 
similarity — a substratum of identity — per- 
vading the two systems of lectures — the an- 
cient and the modern — which shows that 
the one derives its parentage from the other. 
In fact, some of the answers given in the year 
1730 are, word for word, the same as those 
used in America at the present time. 

Yet it was not long before the develop- 
ments of Masonic science, and the increas- 
ing intelligence of its disciples, made it 
necessary to prepare an improved system. 
The lectures of Anderson and Desaguliers 
were the production of the infantile age of 
lecture-making. They were imperfect and 
unsatisfactory ; and it was determined that 
a new course should be arranged. Accord- 
ingly, in 1732, Martin Clare, A. M., was 
commissioned by the Grand Lodge to pre- 
pare a system of lectures, which should be 
" adapted to the existing state of the Order, 
without infringing on the ancient land- 
marks." 

Martin Clare, to whom this important 
trust was confided, appears to have been a 
man of learning, or at least of literary 
habits, as he is recorded as a Master of 
Arts, and a Fellow of the Royal Society. 
He is first mentioned in Masonic history as 
one of the Grand Stewards, in 1735. In 
the same year he was appointed Junior 
Grand Warden, and delivered an address 
before the Quarterly Communication of the 
Grand Lodge. In 1741, he received from 
the Earl of Morton the appointment of 
Deputy Grand Master. Oliver says, that 
his version of the lectures was so judiciously 
drawn up, that its practice was enjoined on 
all the Lodges. 

The Clare lectures were, of course, (for 
that was the object of their compilation,) 
an amplification and improvement of 
those of Anderson. In them the symbol 
of the point within the circle was for the 
first time mentioned, and the numbers 
Three, Five, and Seven were introduced, and 
referred to the Christian Trinity, the hu- 
man senses, and the institution of the Sab- 
bath. Subsequently, but at what period 
we are not informed, these references were 
changed to the three divisions of the Tem- 
ple, the five most sacred treasures of the 
Sanctum Sanctorum, and the seven years 
occupied in the construction of the Temple. 
Dr. Oliver says that this change was made 
by the Jewish Masons. I doubt it, for the 
Jewish Masons were never in sufficient 
preponderance in the Order in England to 
effect so important an alteration. It was 
made, I rather apprehend, by those sensible 
brethren who were unwilling to see the cos- 
mopolitan character of the Institution im- 



paired by any sectarian references in reli- 
gion. But it must be confessed that, from 
the time of these lectures to the last ar- 
rangement by Hemming, there has always 
been in the Grand Lodge of England a 
disposition to Christianize Masonry. The 
system completed by Anderson was com- 
paratively free from this defect; and we 
will find in the lectures in use in 1730 
very few allusions that can be tortured into 
a religious meaning beyond the universal 
religion recognized in the charges of 1722. 
Anderson, in speaking of the winding stairs, 
had mentioned, as I have already said, only 
the number seven, which he explained by 
referring to the fact that "seven or more 
made a just and perfect Lodge." As to the 
point within the circle, now one of the 
most important symbols, he had only al- 
luded to it, almost parenthetically, when, in 
describing the Point, Line, Superficies, and 
Solid as the " four principles of Masonry," 
he explains the point as being "the centre 
round which the Master cannot err." It 
will be readily seen how, since his day, this 
slight idea has been amplified by modern 
lecture-makers, beginning with Martin 
Clare and ending with Thomas Smith 
Webb. 

But lecture-making seems to have been 
a popular fancy at that early period of what 
may be called the Masonic renaissance. 
The Clare lectures did not very long occupy 
their authoritative position in the Order. 
Though longer and more elevated than 
those of Anderson, they were, in the course 
of a few years, found to be neither long 
enough, nor sufficiently elevated, for the in- 
creasing demands of Masonic progress. 

Accordingly, some time about the year 
1770, (I am unable precisely to fix the date,) 
the Grand Lodge of England authorized 
Thomas Dunckerley, Esq., to prepare a new 
course of lectures, which were to take the 
place of those of Martin Clare. 

Dunckerley was a brother of much dis- 
tinction in those days. Preston calls him 
" that truly Masonic luminary ; " and Oliver 
says that "he was the oracle of the Grand 
Lodge, and the accredited interpreter of its 
Constitutions." He held the position of a 
Provincial Grand Master, and, for his emi- 
nent services to the Craft, had been honored 
by the Grand Lodge with the titular rank 
of a Past Senior Grand Warden. 

Dunckerley's lectures are said to have 
been a very considerable amplification of 
those of Clare. To him is ascribed the 
adoption of the " lines parallel," as sym- 
bolic of the two Saints John ; and he also 
introduced the theological ladder, with its 
three principal rounds, — a beautiful and 
instructive symbol, that has been retained 
to the present day, but imperfectly ex- 



452 



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plained. Webb, it is true, referred to its 
" three principal rounds," leaving room, by 
implication, for the addition of others. 
But Cross, who was wholly unacquainted 
with ancient symbolism, drew a picture, 
(for which, by the by, he takes great credit,) 
in which he absolutely made the rounds 
three in number, and no more; thus fix- 
ing an incorrect theory on the Masonic 
mind. The Masonic ladder, like its pro- 
totype in all the mysteries, consists of 
seven rounds. 

But by far the most important change 
made by Dunckerley was in respect to the 
Master's word. It is known that, in the 
pursuit of his Masonic studies, he at one 
time frequented the Ancient or Athol 
Lodges, whose greatest point of difference 
from the Moderns was, that they had dis- 
severed the third degree, and established a 
portion of it as their fourth, or Royal Arch. 
Dunckerley was pleased with this arrange- 
ment, and, in imitation of it, reconstructed 
Dermott's Royal Arch, and introduced it 
into the legal Grand Lodge. This of course 
led to the necessity of transferring the 
word formerly used in the third to the 
fourth degree, and confining the former to 
the substitute. This was undoubtedly an 
innovation, and was at first received with 
disapprobation by many brethren ; but in 
time they became reconciled to the change, 
which perhaps no one with less influence 
than Dunckerley could have ventured to 
propose. 

But even Dunckerley, with all the influ- 
ence of his talents, and his virtues, and his 
social position, was at length forced to suc- 
cumb at the approach of greater lights in 
Masonry. At the very time that Duncker- 
ley was establishing his course of lectures 
in the London and adjacent Lodges, 
William Hutchinson, as the Master of 
Bernard Castle Lodge, in the county of 
Durham, in the north of England, was 
preparing and using a system of his own, 
which, on account of its excellence, was 
readily adopted by many Lodges in his 
vicinity. What was the precise form of 
the Hutchinsonian lectures I am unable to 
say, as no ritual of his is perhaps existing ; 
but their general spirit may well be con- 
jectured from the admirable treatise which 
he published in 1775, and which was the 
most, if not the first, scientific work on 
Masonry that up to that period had ap- 
peared in England. From the contents of 
this book we may collect the ideas which 
were entertained by the author on the sub- 
ject of the Institution, and which we have 
every reason to believe he incorporated 
into the lectures with which he instructed 
the Lodge over which he presided. The 
treatise on the Spirit of Masonry we may 



therefore suppose to be a commentary on 
his lectures. If so, they introduced for the 
first time a scientific element into Masonic 
lectures — an element unknown to those 
compiled by Anderson and Clare and 
Dunckerley. Above all, we are indebted 
to Hutchinson for restoring the ancient 
symbolism of the third degree, and for 
showing that, in all past times, its legend 
was but typical of a resurrection from the 
grave; a thought that does not seem to 
have attracted the early lecturers, although 
always existing in the Masonic system. 
Even Webb, twenty-five years after Hutch- 
inson's book appeared, could only find in 
the legend of the third degree " an instance 
of virtue, fortitude, and integrity seldom 
equalled and never excelled in the history 
of man." And to teach this lesson only 
was the Institution preserved for centuries, 

Alas ! for such lectures. 

Eminently philosophical must have been 
the lectures of Hutchinson, and far su- 
perior to the meagre details with which the 
Craft had been previously content. Their 
influence is undoubtedly still felt in the In- 
stitution ; if not in its catechetical lec- 
tures, at all events in the general notions 
of symbolism which are now entertained 
by the Craft. 

But while Hutchinson was laboring in 
the north of England, another light, of al- 
most equal splendor, appeared in the south ; 
and a system of lectures was prepared by 
William Preston, which soon superseded 
all those that had previously been in use. 
It is supposed that Hutchinson and Preston 
at length united in this undertaking, and 
that the Prestonian lectures, which were 
afterwards universally adopted, were the 
result of the combined labors of the two. 
If such was the case — and Oliver suggests 
it, though I know not on what authority — 
it will rationally account for the fact that 
the lectures of Hutchinson no longer exist. 
They were merged in those of Preston. 

The Prestonian lectures, which were ar- 
ranged by that distinguished writer in 
the last quarter of the last century, con- 
tinued to be used authoritatively in Eng- 
land until the union of the two Grand 
Lodges in 1813, nor are they yet entirely 
abandoned in that country. Though not 
generally accessible to the Craft, they have, 
it is said, been preserved in their integrity, 
and the " Prestonian lectures " are annually 
delivered in London, although now more 
as a matter of curiosity than of instruction, 
by a competent brother, who is appointed 
for that purpose by the Grand Master of 
England. 

Preston divided the lecture on the first 
degree into six sections, the second into 
four, and the third into twelve. But of the 



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453 



twelve sections of the third lecture, seven 
only strictly appertain to the Master's de- 
gree, the remaining five referring to the 
ceremonies of the Order, which, in the 
American system, are contained in the Past 
Master's lecture. Preston has recapitulated 
the subjects of these several lectures in his 
Illustrations of Masonry ; and if the book 
were not now so readily accessible, it would 
be worth while to copy his remarks. It is 
sufficient, however, to'say that he has pre- 
sented us with a philosophical system of 
Masonry, which, coming immediately after 
the unscientific and scanty details which 
up to his time had been the subjects of 
Lodge instructions, must have been like 
the bursting forth of a sun from the midst 
of midnight darkness. There was no twi- 
light or dawn to warn the unexpectant Fra- 
ternity of the light that was about to shine 
upon them. But at once, without prepara- 
tion — without any gradual progress or 
growth from almost nothing to superfluity 
— the Prestonian lectures were given to 
the Order in all their fulness of illustra- 
tion and richness of symbolism and science, 
as a substitute for the plain and almost un- 
meaning systems that had previously pre- 
vailed. Byron I think it was who said that 
he awoke one morning and found himself 
famous. Personifying Freemasonry, she 
too might have said, on the day that Pres- 
ton propounded his system, that she had 
been awakened from the sleep of half a cen- 
tury to find herself a science. Not that 
Freemasonry had not always been a science, 
but that for all that time, and longer, her 
science had been dormant — had been in 
abeyance. From 1717 the Craft had been 
engaged in something less profitable, but 
more congenial than the cultivation of 
Masonic science. The pleasant suppers, 
the modicums of punch, the harmony of 
song, the miserable puns, which would have 
provoked the ire of Johnson beyond any- 
thing that Boswell has recorded, left no 
time for inquiry into abstruser matters. 
The revelations of Dr. Oliver's square fur- 
nish us abundant positive evidence of the 
low state of Masonic literature in those 
days; and if we need negative proof, we 
will find it in the entire absence of any 
readable book on Scientific Masonry, until 
the appearance of Hutchinson's and Pres- 
ton's works. Preston's lectures were, there- 
fore, undoubtedly the inauguration of a 
new era in the esoteric system of Freema- 
sonry. 

These lectures continued for nearly half 
a century to be the authoritative text of the 
Order in England. But in 1813 the two 
Grand Lodges — the "Moderns" and the 
"Ancients," as they were called — after 
years of antagonism, were happily united, 



and then, as the first exercise of this newly- 
combined authority, it was determined " to 
revise " the system of lectures. 

This duty was intrusted to the Rev. Dr. 
Hemming, the Senior Grand Warden, and 
the result was the Union or Hemming lec- 
tures, which are now the authoritative 
standard of English Masonry. In these 
lectures many alterations of the Prestonian 
system were made, and some of the meet 
cherished symbols of the Fraternity were 
abandoned, as, for instance, the twelve grand 
points, the initiation of the free born, and the 
lines parallel. Preston's lectures were re- 
jected in consequence, it is said, of their 
Christian references; and Dr. Hemming, 
in attempting to avoid this error, fell into 
a greater one, of omitting in his new course 
some of the important ritualistic landmarks 
of the Order. Hence it is that many 
Lodges still prefer the Prestonian to the 
Hemming lectures, and that the Grand 
Master still appoints annually a skilful 
brother to deliver the Prestonian lectures, 
although the Lodges no longer work under 
their directions. 

I have thus rapidly run through the his- 
tory of the changes in the lectures in Eng- 
land from 1717 to 1813. But all this time 
there was an undercurrent working with 
silent influence, of which it is necessary to 
take some notice. In 1739 a schism oc- 
curred in England, and the Grand Lodge 
of Ancient York Masons was established in 
opposition to the old Grand Lodge. The 
latter was reproachfully denominated the 
" Moderns," while the former assumed the 
name of the " Ancients." The assump- 
tion made by the latter body (whether cor- 
rectly or not, this is not the place to inquire) 
was, that the Moderns had lost, changed, or 
never knew the true work, especially in the 
third degree. Of course, under this con- 
viction, the " Ancients " were compelled, 
for the sake of consistency at least, to ar- 
range a set of lectures peculiar to them- 
selves. Of the history of lecture making 
in the schismatic body we have no partic- 
ulars, as the records of that body were not 
published, as were those of the Moderns by 
Preston, Smith, Anderson, and his succes- 
sors. But we know that Laurence Dermott 
was the Coryphaeus of that band of schis- 
matics, and to him, as a man of talents 
and Masonic intelligence, — a man, too, of 
great zeal and energy, (for, say what we will 
of him, we cannot deny him that praise,) 
— it is almost certain that the task of 
preparing the Ancient lectures must have 
been intrusted. So, then, while the 
" Moderns " were practising the systems of 
Anderson and Clare and Dunckerley, the 
"Ancients" were contenting themselves 
with that of Dermott, and did so content 



454 



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themselves, as we have every reason to be- I 
lieve, until the union in 1813, when, per- 
haps, we are truly to look for the origin of 
the Hemming lectures in the fact that they 
were a compromise between the two sys- 
tems of the Ancients and the Moderns. 

But there is something more that 
"hangs" upon this history, which it is 
important for us to know. It has already 
been seen that Dunckerley visited the 
Ancient Lodges, and that he derived from 
them the idea of dissevering the Royal 
Arch from the Master's degree — an inno- 
vation which he successfully introduced 
into the Modern Grand Lodge. Now, to 
enable him to do this, it was necessary that 
he should incorporate something of the 
Ancient lectures into his own. We know 
this only from logical deduction — our 
proof is ex necessitate rei — he could not 
have done otherwise. Adopting Dermott's 
Royal Arch, he must have adopted Der- 
mott's illustrations of it, if not in exact 
words, at least substantially and in spirit. 
Here was the first influence exerted on the 
lectures of the Modern Grand Lodge by 
the system of the^ Ancients. 

But again : we know that Preston was 
initiated in a Dermott or Ancient Lodge, 
and was afterwards induced to withdraw 
from that body and unite with the Moderns. 
But we have every reason to suppose that 
the influences of his early Masonic educa- 
tion were not altogether forgotten, and that, 
like a wise man, as he was, in arranging 
his new system, he " borrowed sweets from 
every flower," and incorporated the best 
parts of the Ancient system, so far as he 
legally could, into his own. Here, then, was 
a second instance of the influence exerted 
by the one society upon the other, all of 
which must have rendered the compromise 
in 1813 a matter of still easier accomplish- 
ment. 

This episode in the history of the lec- 
tures of the regular system was necessary 
to enable us to lay a conjectural foundation 
for the same history in America. I say a 
" conjectural foundation ; " for in the treat- 
ment of an esoteric subject like this, where 
the greatest pains have necessarily been 
taken to preserve secrecy, and where there 
are no books of authority, and few manu- 
scripts to reward our researches, it is abso- 
lutely necessary that much must be left to 
conjecture. But this conjecture must be 
within the bounds of analogical reason. 
When we conjecture a fact, and assign a 
reason for the conjecture, we are to be 
governed by the rules of circumstantial 
evidence. The reason we assign must not 
only account in every way for the fact, but 
it must be the only reason that will. 

I am unable to say definitely what lec- 



tures were generally used in the United 
States during the last century ; but there is 
every reason for believing that the full 
Prestonian lecture was not adopted. In 
fact, a number of the Lodges in America 
derived their charters from the Athol 
Grand Lodge, or from Grand Lodges in 
correspondence and union with it. Der- 
mott's Ahiman Rezon was a more popular 
work among the American Masons than 
Anderson's Constitutions. The Royal 
Arch was dissevered from the Master, and 
given as a distinct degree. And hence we 
may well suppose that the Dermott lectures 
were more in use than the Prestonian. 
This is, however, mere conjecture; for 
manuscripts anterior to 1800 are rare — 
perhaps do not exist; and we have no 
Prichards, or Finches, or Brownes to give 
us an inkling of the Lodge work in those 
days. Neither had we any lecture makers 
among us ; and whatever was first received 
was retained without other change than 
that which might have resulted from the 
infirmity of memory in Masters and lec- 
turers. 

But in the last decennium of the eigh- 
teenth century, a lecture maker did arise 
among the American Masons; and to 
Thomas Smith Webb we are indebted for 
our present system of Lodge lectures. 

Webb was a man of some talent — not 
equal, it is true, to Hutchinson or Preston ; 
but one who had paid more attention to 
Masonry, and knew more about it, than any 
man of his times in this country. It is 
said, upon what authority I know not, but 
I think the fact is credible, that he visited 
England, and obtained instructions from 
Preston himself. At the same time, such 
a man would not, have undertaken such a 
voyage without making himself acquainted 
with the other systems prevailing in Eng- 
land, and his subsequent course shows that 
he extended his investigations to the con- 
tinental science of Masonry as developed 
in the "hautes grades." On his return 
home, he availed himself of all these va- 
ried advantages to compile and arrange 
that system, not only of lectures, but of 
degrees, which has ever since been prac- 
tised in this country. 

The lectures of Webb contained much that 
was almost a verbal copy of parts of Preston ; 
but the whole system was briefer, and the 
paragraphs were framed with an evident 
view to facility in committing them to 
memory. It is an herculean task to ac- 
quire the whole system of Prestonian lec- 
tures, while that of Webb may be mastered 
in a comparatively short time, and by much 
inferior intellects. There have, in conse- 
quence, in former years, been many " bright 
Masons" and "skilful lecturers" whose 



LEFRANC 



LEGATE 



455 



brightness and skill consisted only in the 
easy repetition from memory of the set 
form of phrases established by Webb, and 
who were otherwise ignorant of all the 
science, the philosophy, and the history of 
Masonry. But in the later years, a perfect 
verbal knowledge of the lectures has not 
been esteemed so highly in this country as 
in England, and our most erudite Masons 
have devoted themselves to the study of 
those illustrations and that symbolism of 
the Order which lie outside of the lectures. 
Book Masonry — that is, the study of the 
principles of the Institution as any other 
science is studied, by means of the various 
treatises which have been written on these 
subjects — has been, from year to year, get- 
ting more popular with us ; and the Ameri- 
can Masonic public is becoming emphati- 
cally a reading people. 

This is not in any way to be regretted. 
Nay, it is something upon which we may 
congratulate ourselves, that a library is be- 
coming as indispensable to a Masonic stu- 
dent as a tool-chest to a mechanic. But, 
at the same time, it is desirable that the 
lectures, too, which contain, or ought to 
contain, the elements of the science, should 
be made the subject of special study. And 
it is, above all, to be wished that our lec- 
tures were more scientific — that Webb had 
made them a little more Prestonian in their 
character, and that they contained some- 
thing elevated enough to entice and gratify 
intellectual Masons. 

The lecture on the third degree is, it is 
true, less objectional on this ground than 
the others. It is eminently Hutchinsonian 
in its character, and contains the bud 
from which, by a little cultivation, we 
might bring forth a gorgeous blossom of 
symbolism. Hence, the third degree has 
always been the favorite of American Ma- 
sons. But the lectures of the first and 
second degrees, the latter particularly, are 
meagre and unsatisfactory. The explana- 
tions, for instance, of the form and extent 
of the Lodge, of its covering, of the theo- 
logical ladder, and especially of the point 
within the circle, will disappoint any intel- 
lectual student who is seeking, in a sym- 
bolical science, for some rational explana- 
tion of its symbols that promises to be 
worthy of his investigations. 

L-e franc. The Abbe Lefranc, Su- 
perior of the House of the Eudistes at Caen, 
was a very bitter enemy of Freemasonry, 
and the author of two libellous works 
against Freemasonry, both published in 
Paris; the first and best known, entitled 
" Le Voile leve pour les curieux, ou le 
secret des revolutions, revele k l'aide de la 
Franc-Maconnerie," 1791, (republished at 
Liege in 1827,) and the other, "Conjura- 



tion contre la religion Catholique ct les 
souverains, dont le projet, concri eu France, 
doit s'executer dans l'univers entier," 1792. 
In these scandalous books, and especially 
in the former, Lefranc has, to use the lan- 
guage of Thory, " vomited the most unde- 
served abuse of the Order." Of the Veil 
Lifted, the two great detractors of Masonry, 
Eobison and Barruel, entertained different 
opinions. Robison made great use of it in 
his Proofs of a Conspiracy; but Barruel, 
while speaking highly of the Abbe's vir- 
tues, doubts his accuracy and declines to 
trust to his authority. Lefranc was slain 
in the massacre of September 2, at the 
Convent of the Carmelites, in Paris, with 
one hundred and ninetv-one other priests. 
Thory {Act. Lat., i. 192,) says that M. Led- 
hui, a Freemason, who was present at the 
sanguinary scene, attempted to save the life 
of Lefranc, and lost his own in the effort. 
The Abbe' says that, on the death of a 
friend, who was a zealous Mason and Mas- 
ter of a Lodge, he found among his papers 
a collection of Masonic writings contain- 
ing the rituals of a great many degrees, 
and from these he obtained the information 
on which he has based his attacks upoo the 
Order. Some idea may be formed of bis 
accuracy and credibility, from the fact that 
he asserts that Faustus Socinus, the Father 
of Modern Unitarianism, was the contriver 
and investor of the Masonic system — a 
theory so absurd that even Robison and 
Barruel both reject it. 

L»eft Hand. Among the ancients the 
left hand was a symbol of equity and jus- 
tice. Thus, Apuleius, (Met, 1. xi.,) when 
describing the procession in honor of Isis, 
says one of the ministers of the sacred rites 
" bore the symbol of equity, a left hand, 
fashioned with the palm extended ; which 
seems to be more adapted to administering 
equity than the right, from its natural in- 
ertness, and its being endowed with no 
craft and no subtlety." 

!Left Side. In the symbolism of Ma- 
sonry, the first degree is represented by the 
left side, which is to indicate that as the 
left is the weaker part of the body, so is 
the Entered Apprentice's degree the weak- 
est part of Masonry. This doctrine, that 
the left is the weaker side of the body, is 
very ancient. Plato says it arises from the 
fact that the right is more used ; but Aris- 
totle contends that the organs of the right 
side are by nature more powerful than 
those of the left. 

Legally Constituted. See Con- 
stituted, Legally. 

^Legate. In the Middle Ages, a legate, 
or legatus, was one who was, says Du 
Cange, (Glossar.,) "in provincias a Prin- 
cipe ad exercendas judicias mittebalur," 



456 



LEGEND 



LEGEND 



sent by a prince into the provinces to ex- 
ercise judicial functions. The word is now 
applied by the Supreme Council of the 
Ancient and Accepted Scottish Kite to 
designate certain persons who are sent 
into unoccupied territory to propagate 
the Rite. The word is, however, of recent 
origin, not having been used before 1866. 
A legate should be in possession of at least 
the thirty-second degree. 

Legend. Strictly speaking, a legend, 
from the Latin, legendus, "to be read," 
should be restricted to a story that has 
been committed to writing; but by good 
usage the word has been applied more 
extensively, and now properly means a 
narrative, whether true or false, that has 
been traditionally preserved from the time 
of its first oral communication. Such is 
the definition of a Masonic legend. The 
authors of the Conversations- Lexicon, refer- 
ring to the monkish lives of the saints 
which originated in the twelfth and thir- 
teenth centuries, say that the title legend 
was given to all fictions which made pre- 
tensions to truth. Such a remark, however 
correct it may be in reference to these 
monkish narratives, which were often in- 
vented as ecclesiastical exercises, is by no 
means applicable to the legends of Free- 
masonry. These are not necessarily fic- 
titious, but are either based on actual and 
historical facts which have been but slightly 
modified, or they are the offspring and ex- 
pansion of some symbolic idea ; in which 
latter respect they differ entirely from the 
monastic legends, which often have only 
the fertile imagination of some studious 
monk for the basis of their construction. 

The instructions of Freemasonry are 
given to us in two modes : by the symbol 
and by the legend. The symbol is a mate- 
rial, and the legend a mental, representa- 
tion of a truth. The sources of neither can 
be in every case authentically traced. 
Many of them come to us, undoubtedly, 
from the old Operative Masons of the medi- 
aeval gilds. But whence they got them is 
a question that naturally arises, and which 
still remains unanswered. Others have 
sprung from a far earlier source ; perhaps, 
as Creuzer has suggested in his Symbolik, 
from an effort to engraft higher and purer 
knowledge on an imperfect religious idea. 
If so, then the myths of the Ancient Mys- 
teries, and the legends or traditions of 
Freemasonry, would have the same remote 
and the same final cause. They would dif- 
fer ki construction, but they would agree in 
design. For instance, the myth of Adonis in 
the Syrian mysteries, and the legend of 
Hiram Abif in the third degree, would dif- 
fer very widely in their details ; but the ob- 
ject of each would be the same, namely, to 



teach the doctrine of the restoration from 
death to eternal life. 

The legends of Freemasonry constitute 
a considerable and a very important part 
of its ritual. Without them, its most valu- 
able portions as a scientific system would 
cease to exist. It is, in fact, in the tradi- 
tions and legends of Freemasonry, more, 
even, than in its material symbols, that we 
are to find the deep religious instructions 
which the Institution is intended to incul- 
cate. It must be remembered that Free- 
masonry has been defined to be " a system 
of morality, veiled in allegory and illus- 
trated by symbols." Symbols, then, alone, 
do not constitute the whole of the system : 
allegory comes in for its share ; and this 
allegory, which veils the divine truths of 
Masonry, is presented to the neophyte in 
the various legends which have been tradi- 
tionally preserved in the Order. 

They may be divided into three classes : 
1. The Mythical legend. 2. The Philo- 
sophical legend. 3. The Historical legend. 
And these three classes may be defined as 
follows : 

1. The myth may be engaged in the trans- 
mission of a narrative of early deeds and 
events having a foundation in truth, which 
truth, however, has been greatly distorted 
and perverted by the omission or introduc- 
tion of circumstances and personages, and 
then it constitutes the mythical legend. 

2. Or it may have been invented and 
adopted as the medium of enunciating a 
particular thought, or of inculcating a cer- 
tain doctrine, when it becomes a philosophic 
cal legend. 

3. Or, lastly, the truthful elements of act- 
ual history may greatly predominate over 
the fictitious and invented materials of the 
myth; and the narrative may be, in the 
main, made up of facts, with a slight color- 
ing of imagination, when it forms a histori- 
cal legend. 

Legend of Enoch. See Enoch. 

Legend of Euclid. See Euclid. 

Legend of the Craft. The Old 
Eecords of the Fraternity of Operative 
Freemasons, under the general name of 
" Old Constitutions" or " Constitutions of 
Masonry," were written in the fourteenth, 
fifteenth, sixteenth, and seventeenth cen- 
turies. The loss of many of these by the 
indiscretion of over-zealous brethren was 
deplored by Anderson ; but a few of them 
have been long known to us, and many 
more have been recently recovered, by the 
labors of such men as Hughan, from the 
archives of old Lodges and from manu- 
script collections in the British Museum. 
In these is to be found a history of Free- 
masonry ; full, it is true, of absurdities and 
anachronisms, and yet exceedingly inter- 



LEGEND 



LEGEND 



457 



eating, as giving us the belief of our an- 
cient brethren on the subject of the origin 
of the Order. This history has been called 
by Masonic writers the " Legend of the 
Craft," because it is really a legendary 
narrative, having little or no historic au- 
thenticity. In all these "Old Constitu- 
tions," the legend is substantially the same ; 
showing, evidently, a common origin ; most 
probably an oral teaching which prevailed 
in the earliest ages of the confraternity. In 
giving it, I have selected that contained in 
what is called the Dowland Manuscript, be- 
cause it is believed to be a copy of an older 
one of the beginning of the sixteenth cen- 
tury, and because its rather modernized 
spelling makes it more intelligible to the 
general reader. 

THE LEGEND OF THE CRAFT. 

" Before Noyes floode there was a man 
called Lameche as it is written in the Byble, 
in the iiij th chapter of Genesis ; and this 
Lameche had two wives, and the one height 
Ada and the other height Sella ; by his first 
wife Ada he gott two sonns, and that one 
Jabell, and thother Tuball. And by that 
other wife Sella he gott a son and a daugh- 
ter. All these four children founden the 
begining of all the sciences in the world. 
And this elder son Jabell found the science 
of Geometrie, and he departed flocks of 
sheepe and lambs in the field, and first 
wrought house of stone and tree, as is 
noted in the chapter above said. And his 
brother Tuball found the science of Mu- 
sicke, songe of tonge, harpe, and orgaine. 
And the third brother Tuball Cain found 
Smithcraft of gold, silver, copper, iron, and 
Steele ; and the daughter found the craft of 
Weavinge. And these children knew well 
that God would take vengeance for synn, 
either by fire or by water ; wherefore they 
writt their science that they had found in 
two pillars of stone, that they might be 
found after Noyes flood. And that one 
stone was marble, for that would not bren 
with fire. And that other stone was clep- 
ped laterns, and would not drown in noe 
water. 

" Our intent is to tell you trulie how and 
in what manner these stones were found, 
that thise science were written in. The 
great Hermarynes that was Cubys son, the 
which Cub was Sem's sonn, that was Noy's 
son. This Hermarynes, afterwards was 
called Harmes the father of wise men : he 
found one of the two pillars of stone, and 
found the science written there, and he 
taught it to other men. And at the making 
of the Tower of Babylon there was Ma- 
sonrye first made much of. And the Kinge 
of Babylon that height Nemrothe, was a 
mason himselfe; and loved well the science, 
3H 



and it is said with masters of histories. 
And when the City of Nyneve, and other 
cities of the East should be made, Nem- 
rothe, the King of Babylon, sent thither 
threescore Masons at the rogation of the 
King of Nyneve his cosen. And when he 
sent them forth, he gave them a charge on 
this manner: That they should be true 
each of them to other, and that they should 
love truly together, and that they should 
serve their lord truly for their pay; soe 
that the master may have worshipp, and 
that long to him. And other moe charges 
he gave them. And this was the first tyme 
that ever Mason had any charge of his 
science. 

" Moreover, when Abraham and Sara his 
wife went into Egipt, there he taught the 
Seaven Sciences to the Egiptians ; and he 
had a worthy Scoller that height Ewclyde, 
and he learned right well, and was a master 
of all the vij Sciences liberall. And in his 
dayes it befell that the lord and the estates 
of the realme had soe many sonns that 
they had gotten some by their wifes and 
some by other laydes of the realme; for 
that land is a hott land and a plentious of 
generacion. And they had not competent 
livehode to find with their children ; where- 
for they made much care. And then the 
King of the land made a great counsell and 
a parliament, to witt, how they might find 
their children honestly as gentlemen. And 
they could find no manner of good way. And 
then they did crye through all the realme, 
if there were any man that could enforme 
them, that he should come to them, and 
he should be soe rewarded for his travail, 
that he should hold him pleased. 

" After that this cry was made, then came 
this worthy clarke Ewclyde, and said to the 
King and to all his great lords : ' If yee 
will, take me your children to governe, 
and to teache them one of the Seaven Sci- 
ences, wherewith they may live honestly as 
gentlemen should, under a condicion that 
yee will grant me and them a commission 
that I may have power to rule them after 
the manner that the science ought to be 
ruled.' And that the King and all his 
counsell granted to him anone, and sealed 
their commission. And then this worthy 
tooke to him these lords' sonns, and taught 
them the science of Geometrie in practice, 
for to work in stones all manner of worthy 
worke that belongeth to buildinge churches, 
temples, castells, towres, and mannors, and 
all other manner of buildings ; and he gave 
them a charge on this manner: 

" The first was, that they should be true 
to the Kinge, and to the lord that they owe. 
And that they should love well together, 
and be true each one to other. And that 
they should call each other his felloe, or 



458 



LEGEND 



LEGEND 



else brother, and not by servant, nor his 
knave, nor none other foule name. And 
that truly they should deserve their paie of 
the lord, or of the master that they serve. 
And that they should ordaine the wisest of 
them to be master of the worke; and 
neither for love nor great lynneadge, ne 
riches ne for no favour to lett another that 
hath little conning for to be master of the 
lord's worke, wherethrough the lord should 
be evill served and they ashamed. And 
also that they should call the governors of 
the worke. Master, in the time that they 
worke with him. And other many moe 
charges that longe to tell. And to all these 
charges he made them to sweare a great oath 
that men used in that time ; and ordayned 
them for reasonable wages, that they might 
live honestly by. And also that they should 
come and semble together every yeare once, 
how they might worke best to serve the 
lord for his profitt, and to their owne wor- 
shipp; and to correct within themselves 
him that had trespassed against the sci- 
ence. And thus was the science grounded 
there; and that worthy Master Ewclyde 
gave it the name of Geometric And now 
it is called through all this land Masonrye. 
" Sythen longe after, when the Children 
of Israeli were coming into the Land of 
Beheast, that is now called amongst us the 
Country of Jhrlm, Kinge David began the 
Temple that they called Templum D'ni and 
it is named with us the Temple of Jerusa- 
lem. And the same King David loved 
Masons well and cherished them much, and 
gave them good paie. And he gave the 
charges and the manners he had learned of 
Egipt given by Ewclyde, and other moe 
charges, that ye shall heare afterward. 
And after the decease of Kinge David, Sal- 
amon, that was David's sonn, performed 
out the Temple that his father begonne; 
and sent after Masons into divers coun- 
tries and of divers lands; and gathered 
them together, so that he had fourscore 
thousand workers of stone, and were all 
named Masons. And he chose out of them 
three thousand that were ordayned to be 
Maisters and governors of his worke. And 
furthermore, there was a Kinge of another 
region that men called Iram, and he loved 
well Kinge Solomon, and he gave him 
tymber to his worke. And he had a son 
that height Anyon, and he was a Master 
of Geometrie, and was chief Master of all 
his Masons, and was Master of all his 
gravings and carvinge, and of all other 
manner of Masonrye that longed to the 
Temple; and this is witnessed by the 
Bible, in libro Begum the third chapter. 
And this Solomon confirmed both charges 
and the manners that his father had given 
to Masons. And thus was that worthy sci- 



ence of Masonrye confirmed in the country 
of Jerusalem, and in many other kingdomes. 

"Curious craftsmen walked about full 
wide into divers countryes, some because 
of learning more craft and cunninge, and 
some to teach them that had but little 
cunynge. And soe it befell that there was 
one curious Mason that height Maymus 
Grecus, that had beene at the making of 
Solomon's Temple, and he came into 
Fraunce, and there he taught the science 
of Masonrye to men of Fraunce. And 
there was one of the Regal lyne of Fraunce, 
that height Charles Martell ; and he was a 
man that loved well such a science, and 
drew to this Maymus Grecus that is above- 
said, and learned of him the science, and 
tooke upon him the charges and manners ; 
and afterwards, by the grace of God, he 
was elect to be Kinge of Fraunce. And 
when he was in his estate he tooke Ma- 
sons, and did helpe to make men Masons 
that were none; and set them to worke, 
and gave them both the charge and the 
manners and good paie, as he had learned 
of other Masons; and confirmed them a 
Charter from yeare to yeare, to hold their 
cemble wher they would; and cherished 
them right much; And thus came the 
science into Fraunce. 

" England in all this season stood voyd as 
for any charge of Masonrye unto St. Al- 
bones tyme. And in his days the King of 
England that was a Pagan, he did wall the 
towne about that is called Sainct Albones. 
And Sainct Albones was a worthy knight, 
and steward with the Kinge of his House- 
hold, and had governance of the realme, 
and also of the making of the town walls ; 
and loved well Masons and cherished them 
much. And he made their paie right good, 
standinge as the realm did, for he gave 
them ijs. vjd. a weeke, and iijd. to their 
nonesynches. And before that time, 
through all this land, a Mason took but 
a penny a day and his meate, till Sainct 
Albones amanded it, and gave them a 
chartour of the Kinge and his counsell for 
to hold a general councell, and gave it the 
name of Assemble; and thereat he was 
himselfe, and helped to make Masons, and 
gave them charges as yee shall heare after- 
ward. 

" Right soone after the decease of Sainct 
Albone, there came divers wars into the 
realme of England of divers Nations, soe 
that the good rule of Masonrye was de- 
stroyed unto the tyme of Kinge Athel- 
stone's days that was a worthy Kinge of 
England and brought this land into good 
rest and peace; and builded many great 
works of Abbyes and Towres, and other 
many divers buildings; and loved well 
Masons. And he had a son that height 



LEGEND 



LEGEND 



459 



Edwinne, and he loved Masons much more 
than his father did. And he was a great 
practiser in Geometry ; and he drew much 
to talke and to commune with Masons, 
and to learn of them science ; and after- 
wards, for love that he had to Masons, and 
to the science, he was made a Mason, and 
he gatt of the Kinge his father a chartour 
and commission to hold every yeare once 
an Assemble, wher they ever would within 
the realme of England; and to correct 
within themselves defaults and trespasses 
that were done within the science. And he 
held himself an Assemble at Yorke, and 
there he made Masons, and gave them 
charges, and taught them the manners, 
and commanded that rule to be kept 
ever after, and tooke then the chartour and 
commission to keepe, and made ordinance 
that it should be renewed from kinge to 
kinge. 

" And when the assemble was gathered 
he made a cry that all old Masons and 
young that had any writeinge or under- 
standing of the charges and the manners 
that were made before in this land or in 
any other, that they should show them 
forth. And when it was proved, there were 
founden some in Frenche, and some in 
Greek, and some in English, and some in 
other languages ; and the intent of them 
all was founden all one. And he did make 
a booke thereof, and how the science was 
founded. And he himselfe had and com- 
manded that it should be readd or tould, 
when that any Mason should be made, for 
to give him his charge. And fro that day 
unto this tyme manners of Masons have 
been kept in that form as well as men 
might governe it. And furthermore divers 
Assembles have beene put and ordayned 
certaine charges by the best advice of Mas- 
ters and fellowes." 

If any one carefully examines this le- 
gend, he will find that it is really a history 
of the rise and progress of architecture, with 
which is mixed allusions to the ancient 
gilds of the Operative Masons. Geometry 
also, as a science essentially necessary to 
the proper cultivation of architecture, re- 
ceives a due share of attention. In thus 
confounding architecture, geometry, and 
Freemasonry, the workmen of the Middle 
Ages were but obeying a natural instinct 
which leads every man to seek to elevate 
the character of his profession, and to give 
to it an authentic claim to antiquity. It is 
this instinct which has given rise to so 
much of the mythical element in the mod- 
ern history of Masonry. Anderson has 
thus written his records in the very spirit 
of the legend of the Craft, and Preston and 
Oliver have followed his example. Hence 
this legend derives its great importance 



from the fact that it has given a complexion 
to all subsequent Masonic history. In dis- 
secting it with critical hands, we shall be 
enabled to dissever its historical from its 
mythical portions, and assign to it its true 
value as an exponent of the Masonic senti- 
ment of the Middle Ages. 

Legend of the Gild. A title by 
which the Legend of the Craft is some- 
times designated in reference to the Gild 
of Operative Masons. 

Legend of the Royal Areh De- 

free. Much of this legend is a myth, 
aving very little foundation, and some of 
it none, in historical accuracy. But under- 
neath it all there lies a profound stratum of 
philosophical symbolism. The destruction 
and the rebuilding of the Temple by the 
efforts of Zerubbabel and his compatriots, 
the captivity and the return of the captives, 
are matters of sacred history ; but many of 
the details have been invented and intro- 
duced for the purpose of giving form to a 
symbolic idea. And this idea, expressed 
in the symbolism of the Royal Arch, is the 
very highest form of that which the ancient 
Mystagogues called the euresis, or the dis- 
covery. There are some portions of the 
legend which do not bear directly on 
the symbolism of the second Temple as 
a type of the second life, but which still 
have an indirect bearing on the general 
idea. Thus the particular legend of the 
three weary sojourners is undoubtedly a mere 
myth, there being no known historical tes- 
timony for its support ; but it is evidently 
the enunciation symbolically of the reli- 
gious and philosophical idea that divine 
truth may be sought and won only by suc- 
cessful perseverance through all the dan- 
gers, trials, and tribulatious of life, and that 
it is not in this, but in the next life, that it 
is fully attained. 

The legend of the English and the 
American systems is identical ; that of the 
Irish is very different as to the time and 
events ; and the legend of the Royal Arch 
of the Scottish Rite is more usually called 
the legend of Enoch. 

Legend of the Third Degree. 
The most important and significant of the 
legendary symbols of Freemasonry is, un- 
doubtedly, that which relates to the fate of 
Hiram Abif, commonly called, " by way of 
excellence," the Legend of the Third De- 
gree. 

The first written record that I have been 
able to find of this legend is contained in 
the second edition of Anderson's Constitu- 
tions, published in 1738, and is in these 
words : 

"It (the Temple) was finished in the 
short space of seven years and six months, 
to the amazement of all the world ; when 



460 



LEGEND 



LEGEND 



the capestone was celebrated by the Fra- 
ternity with great joy. But their joy was 
soon interrupted by the sudden death of 
their dear master, Hiram Abif, whom they 
decently interred in the Lodge near the 
Temple, according to ancient usage." 

In the next edition of the same work, 
published in 1754, a few additional circum- 
stances are related, such as the participa- 
tion of King Solomon in the general grief, 
and the fact that the King of Israel " or- 
dered his obsequies to be conducted with 
great solemnity and decency." With these 
exceptions, and the citations of the same 
passages, made by subsequent authors, the 
narrative has always remained unwritten, 
and descended, from age to age, through 
the means of oral tradition. 

The legend has been considered of so 
much importance that it has been preserved 
in the symbolism of every Masonic rite. No 
matter what modifications or alterations 
the general system may have undergone — 
no matter how much the ingenuity or the 
imagination of the founders of rites may 
have perverted or corrupted other symbols, 
abolishing the old and substituting new 
ones — the legend of the Temple Builder 
has ever been left untouched, to present 
itself in all the integrity of its ancient 
mythical form. 

What, then, is the signification of this 
symbol so important and so extensively 
diffused ? What interpretation can we give 
to it that will account for its universal 
adoption ? How is it that it has thus be- 
come so intimately interwoven with Free- 
masonry as to make, to all appearances, a 
part of its very essence, and to have been 
always deemed inseparable from it ? 

To answer these questions satisfactorily, 
it is necessary to trace, in a brief investiga- 
tion, the remote origin of the institution of 
Freemasonry and its connection with the 
ancient systems of initiation. 

It was, then, the object of all the rites 
and mysteries of antiquity to teach the doc- 
trine of the immortality of the soul. This 
dogma, shining as an almost solitary beacon- 
light in the surrounding gloom of Pagan 
darkness, had undoubtedly been received 
from that ancient people or priesthood, 
among whom it probably existed only in 
the form of an abstract proposition or a 
simple and unembellished tradition. But 
in the more sensual minds of the Pagan 
philosophers and mystics, the idea, when 
presented to the initiates in their mysteries, 
was always conveyed in the form of a scenic 
representation. The influence, too, of the 
early Sabian worship of the sun and heav- 
enly bodies, in which the solar orb was 
adored on its resurrection, each morning, 
from the apparent death of its evening set- 



ting, caused this rising sun to be adopted 
in the more ancient mysteries as a symbol 
of the regeneration of the soul. 

Thus, in the Egyptian mysteries we find 
a representation of the death and subse- 
quent regeneration of Osiris ; in the Phoe- 
nician, of Adonis ; in the Syrian, of Dio- 
nysus ; in all of which the scenic apparatus 
of initiation was intended to indoctrinate 
the candidate into the dogma of a future life. 

It will be sufficient here to refer to the 
theory of Oliver, that through the instru- 
mentality of the Tyrian workmen at the 
Temple of King Solomon, what he calls the 
spurious and pure branches of the Masonic 
system were united at Jerusalem, and that 
the same method of scenic representation 
was adopted by the latter from the former, 
and the narrative of the Temple Builder 
substituted for that of Dionysus, which 
was the myth peculiar to the mysteries 
practised by the Tyrian workmen. 

The idea, therefore, proposed to be com- 
municated in the myth of the ancient mys- 
teries was the same as that which is now 
conveyed in the Masonic legend of the 
third degree. 

Hence, then, Hiram Abif is, in the Ma- 
sonic system, the symbol of human nature, 
as developed in the life here and the life to 
come; and so, while the Temple was the 
visible symbol of the world, its builder be- 
came the mythical symbol of man, the 
dweller and worker in that world. 

Man, setting forth on the voyage of life, 
with faculties and powers fitting him for 
the due exercise of the high duties to 
whose performance he has been called, 
holds, if he be "a curious and cunning 
workman," skilled in all moral and in- 
tellectual purposes, (and it is only of such 
men that the Temple Builder can be the 
symbol,) within the grasp of his attainment, 
the knowledge of all that divine truth im- 
parted to him as the heir-loom of his race — 
that race to whom it has been granted to look, 
with exalted countenance, on high ; which 
divine truth is symbolized by the word. 

Thus provided with the word of life, he 
occupies his time in the construction of a 
spiritual temple, and travels onward in the 
faithful discharge of all his duties, laying 
down his designs upon the trestle- board of 
the future, and invoking the assistance and 
direction of God. 

But is his path always over flowery 
meads and through pleasant groves? Is 
there no hidden foe to obstruct his progress? 
Is all before him clear and calm, with joy- 
ous sunshine and refreshing zephyrs? Alas ! 
not so. "Man is born to trouble, as the 
sparks fly upward." At every "gate of 
life" — as the Orientalists have beautifully 
called the different ages— he is beset by 



LEGEND 



LEGEND 



461 



peril. Temptations allure his youth ; mis- 
fortunes darken the pathway of his man- 
hood, and his old age is encumbered with 
infirmity and disease. But clothed in the 
armor of virtue he may resist the tempta- 
tion ; he may cast misfortunes aside and 
rise triumphantly above them ; but to the 
last — the direst, the most inexorable foe 
of his race — he must eventually yield, and, 
stricken down by death, he sinks prostrate 
into the grave, and is buried in the rubbish 
of his sin and human frailty. 

Here then, in Masonry, is what was 
called the aphanism, concealment or disap- 

Eearance in the Ancient Mysteries. The 
itter, but necessary lesson of death has 
been imparted. The living soul, with the 
lifeless body which encased it, has disap- 
peared, and can nowhere be found. All is 
darkness — confusion — despair. Divine 
truth — the word — for a time is lost, and 
the Master Mason may now say, in the 
language of Hutchinson "I prepare my 
sepulchre. I make my grave in the pollu- 
tion of the earth. I am under the shadow 
of death." 

But if the mythic symbolism ended here, 
with this lesson of death, then were the 
lesson incomplete. That teaching would 
be vain and idle — nay more, it would be 
corrupt and pernicious — which should 
stop short of the conscious and innate in- 
stinct for another existence. And hence 
the succeeding portions of the legend are 
intended to convey the sublime symbolism 
of a resurrection from the grave and a new 
birth into a future life. The discovery of 
the body, which, in the initiations of the 
ancient mysteries, was called the euresis ; 
and its removal, from the polluted grave 
into which it had been cast, to an honored 
and sacred place within the precincts of the 
temple, are all profoundly and beautifully 
symbolic of that great truth, the discovery 
of which was the object of all the ancient 
initiations, as it is almost the whole design 
of Freemasonry, namely, that when man 
shall have passed the gates of life and have 
yielded to the inexorable fiat of death, he 
shall then (not in the pictured ritual of 
an earthly Lodge, but in the realities of 
that eternal one, of which the former is 
but an antitype,) be raised, at the omnific 
word of the Grand Master of the Universe, 
from time to eternity — from the tomb of 
corruption to the chambers of hope — from 
the darkness of death to the celestial beams 
of life — and that his disembodied spirit 
shall be conveyed as near to the holy of 
holies of the divine presence as humanity 
can ever approach to deity. 

Such I conceive to be the true interpre- 
tation of the symbolism of the legend of 
the third degree. 



I have said that this mythical history of the 
Temple Builder was universal in all nations 
and all rites, and that in no place and at 
no time had it, by alteration, diminution, 
or addition, acquired any essentially new or 
different form: the myth has always re- 
mained the same. 

But it is not so with its interpretation. 
That which I have just given, and which I 
conceive to be the correct one, has been 
very generally adopted by the Masons of 
this country. But elsewhere, and by va- 
rious writers, other interpretations have 
been made, very different in their charac- 
ter, although always agreeing in retaining 
the general idea of a resurrection or regen- 
eration, or a restoration of something from 
an inferior to a higher sphere or function. 

Thus, some of the earlier continental 
writers have supposed the myth to have 
been a symbol of the destruction of the 
Order of the Templars, looking upon its 
restoration to its original wealth and dig- 
nities as being prophetically symbolized. 

In some of the high philosophical de- 
grees it is taught that the whole legend re- 
fers to the sufferings and death, with the 
subsequent resurrection of Christ. 

Hutchinson, who has the honor of being 
the earliest philosophical writer on Free- 
masonry in England, supposes it to have 
been intended to embody the idea of the 
decadence of the Jewish religion and the 
substitution of the Christian in its place 
and on its ruins. 

Dr. Oliver thinks that it is typical of the 
murder of Abel and Cain, and that it sym- 
bolically refers to the universal death of 
our race through Adam and its restoration 
to life in the Redeemer, according to the 
expression of the Apostle, " as in Adam we 
all died, so in Christ we all live." 

Eagon makes Hiram a symbol of the sun 
shorn of its vivifying rays and fructifying 
power by the three winter months, and its 
restoration to prolific heat by the season of 
spring. 

And, finally, Des Etangs, adopting, in 
part, the interpretation of Eagon, adds to 
it another which he calls the moral sym- 
bolism of the legend, and supposes that 
Hiram is no other than eternal reason, 
whose enemies are the vices that deprave 
and destroy humanity. 

To each of these interpretations it seems 
to me that there are important objections, 
though perhaps to some less so than to 
others. 

As to those who seek for an astronomical 
interpretation of the legend, in which the 
annual changes of the sun are symbolized, 
while the ingenuity with which they press 
their argument cannot but be admired, it 
is evident that, by such an interpretation, 



462 



LEGISLATION 



LELAND 



they yield all that Masonry has gained of 
religious development in past ages, and fall 
back upon that corruption and perversion 
of Sabaism from which it was the object, 
even of the Spurious Freemasonry of anti- 
quity, to rescue its disciples. 

The Templar interpretation of the myth 
must at once be discarded if we would 
avoid the difficulties of anachronism, unless 
we deny that the legend existed before the 
abolition of the Order of Knights Templars, 
and such denial would be fatal to the anti- 
quity of Freemasonry. 

And as to the adoption of the Christian 
reference, Hutchinson and, after him, Oli- 
ver, profoundly philosophical as are the Ma- 
sonic speculations of both, have, I am con- 
strained to believe, fallen into a great error 
in calling the Master Mason's degree a 
Christian institution. It is true that it 
embraces within its scheme the great 
truths of Christianity upon the subject of 
the immortality of the soul and the resur- 
rection of the body ; but this was to be pre- 
sumed, because Freemasonry is truth, and 
Christianity is truth, and all truth must be 
identical. But the origin of each is differ- 
ent; their histories are dissimilar. The 
creed of Freemasonry is the primitive one 
of Noah and his immediate descendants. 
If Masonry were simply a Christian insti- 
tution, the Jew and the Moslem, the Brah- 
man and the Buddhist, could not conscien- 
tiously partake of its illumination ; but its 
universality is its boast. In its language, 
citizens of every nation may converse ; at 
its altar men of all religions may kneel ; 
to its creed, disciples of every faith may 
subscribe. 

But the true ancient interpretation of 
the legend — the universal, Masonic one — 
for all countries and all ages undoubtedly 
was that the fate of the Temple Builder is 
but figurative of the pilgrimage of man 
on earth, through trials and temptations, 
through sin and sorrow, until his eventual 
fall beneath the blow of death and his final 
and glorious resurrection to another and 
an eternal life. 

And now, in conclusion, a word of histor- 
ical criticism may not be misplaced. It is 
not at all essential to the value of the sym- 
bolism that the legend shall be proved to be 
historical. Whether considered as a truth- 
ful narrative of an event that actually 
transpired during the building of the Tem- 
ple, or simply as a myth embodying the 
utterance of a religious sentiment, the 
symbolic lesson of life and death and im- 
mortality is still contained in its teachings, 
and commands our earnest attention. 

Legislation. On the subject of that 
crying sin of the Order, — over-legislation 
by Grand Lodges, — Gov. Thomas Brown, 



formerly Grand Master of Florida, has 
wisely said : " Too much legislation is the 
vice of the present day, as well in Masonic 
as in civil government. The same thirst 
for change and innovation which has 
prompted tyros and demagogues to legislate 
upon constitutional law, and write exposi- 
tions of the common law, has prompted un- 
informed and unscrupulous Masons to leg- 
islate upon the landmarks of Masonry." 

Lehrling. German for an Entered 
Apprentice. 

Leland, John. An eminent Eng- 
lish antiquary, the chaplain of King 
Henry VIII., who appointed him "King's 
Antiquary," a title which he was the first 
and last to bear. The king also directed 
him to search after the antiquities of Eng- 
land, " and peruse the libraries of all cathe- 
drals, abbies, priories, colleges, etc., as also 
all places wherein records, writings, and 
secrets of antiquity were deposited." Le- 
land, accordingly, travelled over England 
for several years, and made many collections 
of manuscripts, which were afterwards de- 
posited in the Bodleian Library. He was a 
man of great learning and industry. He 
was born in London in the beginning of 
the sixteenth century, (the exact year is 
uncertain,) and died on the 18th of April, 
1552. Anthony Wood says that he was 
by far the most eminent historian and anti- 
quary ever born in England. His connec- 
tion with Freemasonry arises from the 
manuscript containing the questions of 
King Henry VI., which he is said to have 
copied from the original. See Leland Man- 
uscript. 

Iceland Manuscript. There is no 
one of the old Records of Freemasonry, ex- 
cept, perhaps, the Charter of Cologne, that 
has given rise to more controversy among 
the critics than the one generally known as 
the " Leland Manuscript." It derives this 
name from the statement made in its title, 
which is: "Certayne questyons with an- 
sweres to the same, concernynge the mys- 
tery of maconrye ; wryttene by the hande 
of Kynge Henry the Sixthe of the name, 
and faythfullye copied by me, Johan Ley- 
lande Antiquarius, by the commaunde of 
His Highnesse." It first appeared in the 
Gentleman's Magazine for 1753, (p. 417,) 
where it purports to be a reprint of a pam- 
phlet published five years before at Frank- 
fort. The title of the paper in the Gentle- 
man's Magazine is : " Copy of a small pam- 
phlet, consisting of twelve pages in 8vo, 
printed in Germany in 1748, entitled ' Ein 
Brief von dem beriihmten Heren Heren 
Johann Locke betreffend die Frey-Maure- 
rein. So auf einem Schreib-Tisch eines 
verstorbnen Bruders ist gefunden worden.' " 
That is, " A Letter of the famous Mr. John 



LELAND 



LELAND 



463 



Locke relating to Freemasonry. As found 
in the writing-desk of a deceased brother." 
Hearne copied it in his Life of Leland, (p. 
67,) prefacing it with the remark that " it 
also appears that an ancient manuscript of 
Leland's has long remained in the Bod- 
leian Library, unnoticed in any account of 
our author yet published." Hearne speaks 
of it thus : • 

" The original is said to be in the hand- 
writing of King Henry VI., and copied by 
Leland by order of His Highness (King 
Henry VIII.). If the authenticity of this 
ancient monument of literature remains 
unquestioned, it demands particular notice 
in the present publication, on account of 
the singularity of the subject, and no less 
from a due regard to the royal writer, and 
our author, his transcriber, indefatigable 
in every part of literature : it will also be 
admitted acknowledgment is due to the 
learned Mr. Locke, who, amidst the closest 
studies and the most strict attention to hu- 
man understanding, could unbend his mind 
in search of this ancient treatise, which he 
first brought from obscurity in the year 
1696." 

The Manuscript purports to be a series of 
questions proposed by Henry VI. and an- 
swers given by the Masons. It is accom- 
panied by an introductory letter and a 
commentary by Mr. Locke, together with 
a glossary of the archaic words. The best 
account of the Manuscript is contained in 
the letter of Locke to a nobleman, said to 
be the Earl of Pembroke, da^ed May 6th, 
1696, in which, after stating that he had 
procured a copy of it from the Bodleian 
Library, he adds : 

" The Manuscript of which this is a copy 
appears to be about one hundred and sixty 
years old ; yet (as your Lordship will ob- 
serve by the title) it is itself a copy of one 
yet more ancient by about one hundred 
years. For the original is said to have 
been in the handwriting of King Henry 
the VI. Where that prince had it is an 
uncertainty; but it seems to me to be an 
examination (taken, perhaps, before the 
King) of some one of the Brotherhood of 
Masons, among whom he entered himself, 
as 'tis said, when he came out of his mi- 
nority, and thenceforth put a stop to a per- 
secution that had been raised against 
them?" 

After its appearance in the Gentleman's 
Magazine, which first introduced the knowl- 
edge of it to the world, and in Huddesford's 
L, of Leland, who evidently copied it from 
the Magazine, it next appeared, in 1764, in 
the Pocket Companion, and in 1769 in Cal- 
cott's Candid Disquisition. In 1775, Hutch- 
inson introduced it into his Spirit of Ma- 
sonry. Dermott published it in his Ahiman 



Rezon, and Preston in his Illustrations. 
Noorthouck, in 1784, embodied it in his 
edition of the Constitutions; and it has 
since been repeatedly published in England 
and America, so that the Craft have had 
every opportunity of becoming familiar 
with its contents. Translations of it have 
also been given in French by Thory, in his 
Acta Latomorum ; in German by Lenning, 
in his Encyclopddie ; by Krause, in his 
Kunsturkunden, and also by Fessler and 
several other French and German writers. 
This document — so important, if true, as 
a record of the condition of Freemasonry 
in the beginning of the fifteenth century — 
has been from an early period attacked 
and defended with equal vehemence by 
those who have denied and those who have 
maintained its authenticity. As early as 
1787, the Baron de Chefdebien, in a dis- 
course entitled Recherches Maconnigues a 
V usage des Frlres de Regime primif de Nar- 
bonne, read before the Congress of the 
Philalethans, attacked the authenticity of 
the document. Thory also, although ac- 
knowledging that he wished that the Man- 
uscript was true, presented his objections 
to its authenticity in a memoir read in 
1806 before the Tribunal of the Philo- 
sophic Rite. His objections are eight in 
number, and are to this effect. 1. That it 
was not published in any of the early edi- 
tions of the works of Locke. 2. That it was 
printed for the first time at Frankfort, in 
1748. 3. That it was not known in Eng- 
land until 1753. 4. That Anderson makes 
no mention of it. 5. That it is not in any 
of the editions of Leland's works printed 
before 1772. 6. That Dr. Plot contends 
that Henry VI. was never made a Mason. 

7. That the Manuscript says that Masonry 
was brought from the East by the Venetians. 

8. That the troubles in the reign of Henry 
VI., and his incapacity, render it improba- 
ble that he would have occupied his mind 
with the subject of Freemasonry. The 
sixth and eighth of these objections merely 
beg the question; and the seventh is pue- 
rile, founded on ignorance of the meaning 
of the word " Venetian." But the other 
objections have much weight. Soane, in 
his New Curiosities of Literature, (1849, vol. 
ii., p. 80,) attacks the document with the 
bitterness which he usually displays wher- 
ever Freemasonry is concerned. 

Halliwell, in his Early History of Free- 
masonry in England, (p. 40,) has advanced 
the following arguments against its authen- 
ticity : 

" It is singular that the circumstances at- 
tending its publication should have led no 
one to suspect its authenticity. I was at 
the pains of making a long search in the 
Bodleian Library last summer, in the hopes 



464 



LELAND 



LENOIR 



of finding the original, but without success. 
In fact, there can be but little doubt that 
this celebrated and well-known document 
is a forgery ! 

"In the first place, why should such 
a document have been printed abroad? 
Was it likely that it should have found its 
way to Frankfort, nearly half a century 
afterwards, and been published without 
any explanation of the source whence it 
was obtained ? Again, the orthography is 
most grotesque, and too gross ever to have 
been penned either by Henry VI. or Le- 
land, or both combined. For instance, we 
have Peter Gower, a Grecian, explained 
in a note by the fabricator — for who else 
could have solved it? — to be Pythagoras! 
As a whole, it is but a clumsy attempt at 
deception, and is quite a parallel to the re- 
cently discovered one of the first Englishe 
Mercurie." 

Among the German opponents of the 
Manuscript are Lessing, Keller, and Fin- 
del ; and more recently, the iconoclasts of 
England, who have been attacking so many 
of the ancient records of the Craft, have 
not left this one unspared. 

On the other hand, it has ranked among 
its advocates some of the most learned 
Masons of England, Germany, and France, 
of whom may be named Krause, Fessler, 
Lenning, Reghellini, Preston, Hutchin- 
son, Calcott, (these three, perhaps, without 
critical examination,) and Oliver. Of these 
the language of the last may be cited as a 
specimen of the arguments adduced in its 
favor. 

" This famous Manuscript," says Dr. Oli- 
ver, (Freemason's Quart. Rev., 1840, p. 10,) 
" possesses the reputation of having con- 
verted the learned Locke, who was initi- 
ated after carefully perusing and analyzing 
it. Before any faith can be placed on this 
invaluable document, it will be necessary 
to say a word respecting its authenticity. I 
admit that there is some degree of mystery 
about it, and doubts have been entertained 
whether it be not a forgery. We have the 
strongest presumptive proofs that it was 
in existence about the middle of the last 
century, because the utmost publicity was 
given to it; and as at that time Freema- 
sonry was beginning to excite a considera- 
ble share of public attention, the deception, 
had it been such, would have been publicly 
exposed by its opponents, who appear to 
have used the lash of ridicule very freely, 
as witness Hogarth's picture of Night, 
where the principal figures represent some 
brethren, decorated with aprons and jewels, 
returning from the Lodge in a state of in- 
toxication ; the broad sheet of the Scald 
Miser ables, and other prints and publica- 
tions in which Freemasonry is burlesqued. 



But no attempt was ever made to invalidate 
its claim to be a genuine document." 

After enumerating the several books in 
which it had been published, he resumes 
his argument, as follows : 

" Being thus universally diffused, had it 
been a suspected document, its exposure 
would certainly have been attempted ; par- 
ticularly about the close of4he last centurv, 
when the progress of Masonry was sensibly 
checked by the publication of works which 
charged it with being the depository of 
principles fatal equally to the peace and 
religion of civil society ; and if a forgery, 
it would have been unable to have endured 
the test of a critical examination. But no 
such attempt was made ; and the presump- 
tion therefore is that the document is au- 
thentic. 

" I should be inclined to pronounce, from 
internal evidence only, that the 'Letter 
and Annotations ' were written by Locke ; 
but there are corroborating facts which 
appear conclusive ; for this great philoso- 
pher was actually residing at Oates, the 
country-seat of Sir Francis Masham, at the 
time when the paper is dated ; and shortly 
afterwards he went up to town, where he 
was initiated into Masonry. These facts 
are fully proved by Locke's Letters to Mr. 
Molyneaux, dated March 30 and July 2, 
1696. For these reasons I entertain no 
doubt of the genuineness and authenticity 
of this valuable Manuscript." 

If my own opinion is worth giving on this 
subject, I should say with much reluctance, 
and against my own wishes, that there is 
neither internal nor external evidence of 
the authenticity of this document to make 
it a suflicient foundation for historical evi- 
dence. 

Lemanceau. A zealous French Ma- 
son, and the possessor of a fine collection 
of degrees, the nomenclature of which is 
preserved by Thory in his Acta Latomorum. 
The most important are referred to in the 
present work. 

Length of the Lodge. See Extent 
of the Lodge. 

Lenoir, Alexandre. A celebrated 
archaelogist, who was born at Paris in 1761. 
Having studied at the Mazarin College, he 
entered the studio of Doyeu, and successfully 
cultivated painting. In 1790, the National 
Assembly having decreed that the treas- 
ures of art in the suppressed churches 
and convents should be collected at the 
Petits-Augustins, he was appointed the 
Conservator of the depot, which was sub- 
sequently called the Museum, of which he 
was then made the Director. He there col- 
lected more than five hundred monuments 
rescued from destruction, and classified them 
with great care. On the conversion of the 



LEPAGE 



LESSONS 



465 



garden of Moasseaux into a Museum of 
Monuments, he was appointed one of the 
administrators, and subsequently the ad- 
ministrator of the monuments of the Church 
of St. Denis. In all these appointments, 
Lenoir exhibited his taste and judgment as 
an archaeologist. He was a member of the 
Society of Antiquaries of France, to whose 
Transactions he contributed several memoirs. 

The Metropolitan Chapter of France 
had, from the year 1777, annually held 
philosophical conventions, at which lec- 
tures on Masonic subjects were delivered 
by such men as Court de Gebelin. In 
1789 these conventions were discontinued 
in consequence of the political troubles of 
the times, but they were renewed in 1812 
by M. Lenoir, who delivered before the 
Chapter a course of eight lectures on the 
relations which exist between the ancient 
mysteries of the Egyptians and the Greeks 
and those of Freemasonry. In 1814, he 
published the substance of these lectures in 
a work entitled La Franche-Maconnerie ven- 
due a sa veritable origine, ou VAntiquite de la 
Franche-Maconnerie prouve'e par V Explica- 
tion des Mysteres Anciens et Modernes, (Paris, 
4to, pp. 304.) The theory of the author 
being that the mysteries of Freemasonry 
are only a repetition of those of antiquity, 
he attempts to support it by investigations 
into the ancient initiations that are marked 
with profound learning, although the work 
was severely criticised in the Journal de 
DSats. He had previously published, in 
1809, a work in three volumes, entitled 
Nouvelle Explication des Hieroglyphes ou 
Anciens Allegories sacrees des Egiptiennes. 
He died at Paris, June 12, 1839. 

Lepage. One of those French Ma- 
sons who in the latter part of the last cen- 
tury occupied themselves in the accumula- 
tion of cahiers or rituals of Masonic de- 
grees. Most of the degrees in his collec- 
tion, which is said to have been a valuable 
one, are referred to by Thory in the no- 
menclature contained in his Acta Lato- 
morum. 

Leroiige, Andre Joseph Eti- 
enne. A man of letters and zealous Ma- 
son of Paris, born at Commercy, April 25, 
1766. He made a large and valuable col- 
lection of manuscript and printed degrees. 
He died in 1834, and on the 7th of January, 
1835, his collection was sold at public auc- 
tion. Thory has made use of it in his 
Nomenclature des Grades. Lerouge was 
the author of several didactic writings on 
Masonic subjects, all of which, however, 
have had but an ephemeral existence. He 
was one of the editors of the French Ma- 
sonic journal Hermes, published in 1819, and 
of the Melanges de Philosophic, oVHistoire 
et de Literature Maconnique. He was a man 
31 30 



of much learning, and is said to have sup- 
plied several of his Masonic contemporaries 
with assistance in the preparation of their 
works. 

^Lesser Lights. In the lecture of the 
first degree we are told that a Lodge has 
three symbolic lesser lights ; one of these is 
in the East, one in the West, and one in the 
South. There is no light. in the North, be- 
cause King Solomon's Temple, of which 
every Lodge is a representation, was placed 
so far north of the ecliptic that the sun 
and moon, at their meridian height, could 
dart no rays into the northern part thereof. 
The north we therefore Masonically call a 
place of darkness. 

This symbolic use of the three lesser 
lights is very old, being found in the earli- 
est lectures of the last century. 

The three lights, like the three principal 
officers and the three principal supports, re- 
fer, undoubtedly, to the three stations of 
the sun — its rising in the east, its meridian 
in the south, and its setting in the west ; 
and thus the symbolism of the Lodge, as 
typical of the world, continues to be pre- 
served. 

The use of lights in all religious ceremo- 
nies is an ancient custom. There was a 
seven-branched candlestick in the taber- 
nacle, and in the Temple " were the golden 
candlesticks, five on the right hand and 
five on the left." They were always typical 
of moral, spiritual, or intellectual light. 

Lessing, Gottfried JEphraiin. A 
learned litterateur of Germany, who was 
born at Kaumitz, in the Neiderlausetz, 22d 
January, 1729, and died on the 15th Feb- 
ruary, 1781, at Woefenbutal, where he was 
librarian to the Duke of Brunswick. Les- 
sing was initiated in a Lodge at Hamburg, 
and took great interest in the Institution. 
His theory, that it sprang out of a secret as- 
sociation of Templars who had long existed 
in London, and was modified in form by Sir 
Christopher Wren, has long been rejected, if 
it was ever admitted by any ; but in his two 
works Ernst und Folk and Nathan der Weise, 
he has given profound and comprehensive 
views on the genius and spirit of Free- 
masonry. Lessing was the most eminent 
litterateur of his age, and has been styled 
" the man who was the forerunner of the 
philosophers, and whose criticisms supplied 
the place of poetry." See Ernest and Folk. 

Lessons. The passages of Scripture 
recited by the Prelate in the ceremony of 
inducting a candidate into the Masonic 
Order of Knights Templars. It is an eccle- 
siastical term, and is used by the Templars 
because these passages are intended to in- 
struct the candidate in reference to the in- 
cidents of our Saviour's life which are re- 
ferred to in the ritual. 



466 



LETTER 



LEWIS 



Letter of Application. More 
properly called a Petition, which see. 
Letters Patent. See Patents. 

Lettuce. A sacred plant used in the 
mysteries of Adonis, and therefore the 
analogue of the Acacia in the mysteries of 
Freemasonry. 

Leucht. A Masonic charlatan of the 
eighteenth century, better known by his 
assumed name of Johnson, which see. 

Level. In Freemasonry, the level is 
a symbol of equality; not of that social 
equality which would destroy all distinc- 
tions of rank and position, and beget con- 
tusion, insubordination, and anarchy; but 
of that fraternal equality which, recog- 
nizing the fatherhood of God, admits as a 
necessary corollary the brotherhood of 
man. It, therefore, teaches us that, in the 
sight of the Grand Architect of the Uni- 
verse, his creatures, who are at an im- 
measurable distance from him, move upon 
the same plane ; as the far- moving stars, 
which though millions of miles apart, yet 
seem to shine upon the same canopy of the 
sky. In this view, the level teaches us 
that all men are equal, subject to the same 
infirmities, hastening to the same goal, 
and preparing to be judged by the same 
immutable law. 

The level is deemed, like the square and 
the plumb, of so much importance as a 
symbol, that it is repeated in many dif- 
ferent relations. First, it is one of the 
jewels of the Lodge; in the English system 
a movable, in the American an immovable 
one. This leads to its being adopted as the 
proper official ensign of the Senior Warden, 
because the Craft when at labor, at which 
time he presides over them, are on a 
common level of subordination. And then 
it is one of the working-tools of a Fellow 
Craft, still retaining its symbolism of 
equality. 

Levi, Eliplias. The pseudonym of 
Louis Alphonse Constance, a prolific writer 
on Magical Masonry, or of works in which 
he seeks to connect the symbols of Masonry 
with the dogmas of the High Magic. His 
principal works, which abound in dreamy 
speculations, are Dogme et Rituel de la Haute 
Magie, Paris, 1860 ; JBistoire de la Magie, 
same place and year ; and Le Clef des Grand 
MysUres, published a year afterwards. 

Levite, Knight. The Knight Le- 
vite was the fourth section of the seventh 
degree of the Rite of Clerks of Strict Ob- 
servance. 

Levite of the External Guard. 
The lowest of the nine Orders of the 
Priesthood, or highest of the Masonic de- 
grees in the Order of the Temple as modi- 
fied by Fabre-Palaprat. It was equivalent 
to Kadosh. 



Levites. Those descendants of Levi 
who were employed in the lowest minis- 
terial duties of the Temple, and were thus 
subordinate to the priests, who were the 
lineal descendants of Aaron. They are 
represented in some of the high degrees. 

Levite, Sacriflcer. A degree in the 
collection of the Mother Lodge of the 
Philosophic Scottish Rite. 

Levitikon. There is a spurious Gos- 
pel of St. John, supposed to have been 
forged in the fifteenth century, which 
contradicts the genuine Gospel in many 
particulars. It contains an introduction 
and a commentary, said to have been 
written by Nicephorus, a Greek monk of 
Athens. This commentary is called the 
" Levitikon." Out of this gospel and its 
commentary, Fabre-Palaprat, about the 
year 1814, composed a liturgy for the sect 
of Johannites, which he had established and 
attached to the Order of the Temple at Paris. 

Levy. A collection of men raised for 
a particular purpose. The lectures tell us 
that the timbers for building the Temple 
at Jerusalem were felled in the forests of 
Lebanon, where a levy of thirty thousand 
men of Jerusalem were employed by 
monthly courses of ten thousand. Adoni- 
ram was placed over this levy. The facts 
are derived from the statement in 1 Kings 
v. 13, 14 : " And King Solomon raised a 
levy out of all Israel; and the levy was 
thirty thousand men. And he sent them 
to Lebanon ten thousand a month by 
courses; a month they were in Lebanon 
and two months at home : and Adoniram 
was over the levy." These wood-cutters 
were not Tyrians, but all Israelites. 

Lewis. I. An instrument in Opera- 
tive Masonry. It is an iron cramp which 
is inserted in a cavity prepared for that 
purpose in any large stone, so as to give 
attachment to a pulley and hook whereby 
the stone may be conveniently raised to 
any height and deposited in its proper 
position. It is well described by Mr. Gib- 
son, in the British Archceologia, (vol. x., p. 
127 ;) but he is in error in attributing its 
invention to a French architect in the 
time of Louis XIV., and its name to that 
monarch. The contrivance was known to 
the Romans, and several taken from old 
ruins are now in the Vatican. In the 
ruins of Whitby Abbey, in England, which 
was founded by Oswy, king of Northum- 
berland, in 658, large stones were dis- 
covered, with the necessary excavation for 
the insertion of a lewis. The word is most 
probably derived from the old French levis, 
any contrivance for lifting. The modern 
French call the instrument a louve. 

2. In the English system, the lewis is 
found on the tracing-board of the Entered 



LEWIS 



LIBAVIUS 



467 



Apprentice, where it is used as a symbol 
of strength, because, by its assistance, the 
Operative Mason is enabled to lift the 
heaviest stones with a comparatively tri- 
fling exertion of physical power. It has 
not been adopted as a symbol by the 
American Masons, except in Pennsylvania, 
where, of course, it receives the English 
interpretation. 

3. The son of a Mason is, in England, 
called a lewis, because it is his duty to sup- 
port the sinking powers and aid the failing 
strength of his father ; or, as Oliver has ex- 
pressed it, " to bear the burden and heat 
of the day, that his parents may rest in 
their old age ; thus rendering the evening 
of their lives peaceful and happy." In the 
rituals of the middle of the last century 
he was called a louffton. From this the 
French derived their word lufton, which 
they apply in the same way. They also 
employ the word louveteau, and call the 
daughter of a Mason louvetine. Louveteau 
is probably derived directly from the louve, 
the French name of the implement ; but it 
is »a singular coincidence that louveteau 
also means a young wolf, and that in the 
Egyptian mysteries of Isis the candidate 
was made to wear the mask of a wolfs 
head. Hence, a wolf and a candidate in 
these mysteries were often used as sy- 
nonymous terms. Macrobius, in his Sat- 
urnalia, says, in reference to this custom, 
that the ancients perceived a relationship 
between the sun, the great symbol in these 
mysteries, and a wolf, which the candidate 
represented at his initiation. For, he re- 
marks, as the flocks of sheep and cattle fly 
and disperse at the sight of the wolf, so the 
flocks of stars disappear at the approach 
of the sun's light. The learned reader will 
also recollect that in the Greek language 
lukos signifies both the sun and a wolf. 
Hence some etymologists have sought to 
derive louveteau, the son of a Mason, from 
louveteau, a young wolf. But I prefer the 
more direct derivation from louve, the 
operative instrument. 

In Browne's Master Key, which is sup- 
posed to represent the Prestonian lecture, 
we find the following definition : 

" What do we call the son of a Freema- 
son? 

" A lewis. 

" What does that denote? 

" Strength. 

" How is a lewis depicted in a Mason's 
Lodge? . 

" As^ a cramp of metal, by which, when 
fixed into a stone, great and ponderous 
weights are raised to a certain height *and 
fixed upon their proper basis, without 
which Operative Masons could not so con- 
veniently do. 



" What is the duty of a lewis, the son 
of a Mason, to his aged parents ? 

" To bear the heavy burden in the heat 
of the day and help them in time of need, 
which, by reason of their great age, they 
ought to be exempted from, so as to render 
the close of their days happy and comfort- 
able. 

" His privilege for so doing ? 

" To be made a Mason before any other 
person, however dignified by birth, rank, 
or riches, unless he, through complaisance, 
waves this privilege." 

The lecture does not state, in exact 
terms, the whole nature of the privileges 
of a lewis. Not only has he, in an initia- 
tion, the precedence of all other candidates, 
but in England and France the right to be 
initiated at an earlier age. For while the 
general law in both these countries requires 
a candidate to have reached the age of 
twenty-one, a lewis can be received when 
only eighteen. No such regulation is, it is 
true, to be found in the English Constitution ; 
but, as Oliver says, it is " a traditional cus- 
tom ; " and a provision seems to have been 
made for it by allowing the prerogative of 
dispensing with the usual requirement of 
age in certain cases. In this country, 
where the symbolism of the lewis is un- 
known, no such right is -now recognized, 
It is, however, probable that the custom 
formerly existed, derived from England; 
and it has been thus attempted, I think 
reasonably enough, to explain the fact that 
Washington was initiated when he was only 
twenty years and eight months old. 

Lexington, Congress of. This 
Congress was convoked in 1853, at Lexing- 
ton, Kentucky, for the purpose of attempt- 
ing to form a General Grand Lodge. A 
plan of constitution was proposed, but a 
sufficient number of Grand Lodges did not 
accede to the proposition to give it efficacy. 

Iiibanus. The Latin name of Leb- 
anon, which see. 

Iiibation. Among the Greeks and 
Bomans the libation was a religious cere- 
mony, consisting of the pouring of wine or 
other liquid upon the ground, or, in a sacri- 
fice, upon the head of the victim after it 
had been first tasted by* the priest and by 
those who stood next to him. The liba- 
tions were usually of unmixed wine, but 
were sometimes of mingled wine and water. 
Libations are used in some of the chivalric 
and the high degrees of Masonry. 

Libavius, Andreas. A learned 
German physician, who was born at Halle, 
in Saxony, and died at Coburg, where he 
was rector of the Gymnasium in 1616. He 
was a vehement opponent of Paracelsus and 
of the Bosicrucians. In 1613 he published 
at Frankfort his Syntagma selectorum al~ 



468 



LIBERAL 



LIBERTINE 



chimia arcanorum, in two folio volumes, and 
two years after, an Appendix, in which he 
attacks the Society of the Rosicrucians, and 
analyzes the Confessio of Valentine Andrea." 
De Quincey has used the works of Libavius 
in his article on Secret Societies. 

Iiioeral Arts and Sciences. We 
are indebted to the Scholastic philoso- 
phers of the Middle Ages for the nomen- 
clature by which they distinguished the 
seven sciences then best known to them. 
With the metaphorical spirit of the age in 
which they lived, they called the two classes 
into which they divided them the trivium, or 
meeting of three roads, and the quadrivium, 
or meeting of four roads ; calling grammar, 
logic, and rhetoric the trivium, and arith- 
metic, geometry, music, and astronomy the 
quadrivium. These they styled the seven 
liberal arts and sciences, to separate them 
from the mechanical arts which were prac- 
tised by the handicraftsmen. The liberal 
man, liberalis homo, meant, in the Middle 
Ages, the man who was his own master — 
free, independent, and often a nobleman. 

Mosheim, speaking of the state of litera- 
ture in the eleventh century, uses the fol- 
lowing language : " The seven liberal arts, 
as they were now styled, were taught in 
the greatest part of the schools that were 
erected in this century for the education 
of youth. The first stage of these sciences 
was grammar, which was followed succes- 
sively by rhetoric and logic. When the 
disciple, having learned these branches, 
which were generally known by the 
name of trivium, extended his ambition 
further, and was desirous of new improve- 
ment in the sciences, he was conducted 
slowly through the quadrivium /arithmetic, 
music, geometry, and astronomy) to the 
very summit of literary fame." 

The Freemasons of the Middle Ages, al- 
ways anxious to elevate their profession 
above the position of a mere operative art, 
readily assumed these liberal arts and sci- 
ences as a part of their course of knowledge, 
thus seeking to assimilate themselves rather 
to the scholars who were above them than to 
the workmen who were below them. Hence 
in all the Old Constitutions we find these 
liberal arts and sciences introduced at the 
beginning as forming an essential part of 
the body of Masonry. Thus, in the Lands- 
do wne MS., whose date is about 1560, (and 
it may be taken as a fair specimen of all 
the others,) these sciences are thus referred 
to: 

"We minde to shew you the charge that 
belongs to every treu Mason to keep, for in 
good Faith if you take good heed it is well 
worthy to be kept for A worthy Craft and 
curious science, — Sirs, there be Seaven 
Liberall Sciences of the which the Noble 



Craft of Masonry is one." And then the 
writer proceeds to define them in the order 
which they still retain. It is noteworthy, 
however, that that order must have been 
changed; for in what is probably the earliest 
of the manuscripts — the one edited by Mr. 
Halliwell — geometry appears as the last, 
instead of the fifth of the sciences, and 
arithmetic as the sixth. 

It is not therefore surprising that, on the 
revival of Masonry in 1717, these seven 
liberal arts and sciences were made a part 
of the system of instruction. At first, of 
course, they were placed in the Entered 
Apprentice's degree, that being the most 
important degree of the period, and they 
were made to refer to the seven Masons who 
composed a Lodge. Afterwards, on the 
more methodical division of the degrees, 
they were transferred to the Fellow Craft, 
because that was the degree symbolic of 
science, and were made to refer to seven of 
the steps of the winding stairs, that being 
itself, when properly interpreted, a symbol 
of the progress of knowledge. And there 
they still remain. 

Liibertas. Latin. Liberty. A signifi- 
cant word in the Red Cross degree. It 
refers to the "liberty of passage" gained by 
the returning Jews over their opponents at 
the river Euphrates, as described in the 
Scottish Rite degree of Knight of the East, 
where the old French rituals have " liberte 
du passer." 

liibertine. The Charges of 1722 com- 
mence by saying that " a Mason is obliged 
by his tenure to obey the moral law ; and 
if he rightly understands the art, he will 
never be a stupid Atheist, nor an irreli- 
gious libertine." The word " libertine " there 
used conveyed a meaning different from 
that which it now bears. In the present 
usage of language it signifies a profligate 
and licentious person, but originally it 
meant a freethinker, or Deist. Derived 
from the Latin " libertinus," a man that 
was once a bondsman but who has been 
made free, it was metaphorically used to 
designate one who had been released, or 
who had released himself from the bonds 
of religious belief, and become in matters 
of faith a doubter or denier. Hence "a 
stupid Atheist" denoted, to use the lan- 
guage of the Psalmist, " the fool who has 
said in his heart there is no God," while an 
"irreligious libertine" designated the man 
who, with a degree less of unbelief, denies 
the distinctive doctrines of revealed religion. 
And this meaning of the expression con- 
nects itself very appropriately with the 
succeeding paragraph of the Charge. " But 
though in ancient times, Masons were 
charged in every country to be of the reli- 
gion of that country or nation, whatever it 



LIBERTY 



LIGHT 



469 



was, yet it is now thought more expe- 
dient only to oblige them to that religion 
in which all men agree, leaving their par- 
ticular opinions to themselves." 

The expression "irreligious libertine," 
alluding, as it does, to a scoffer at religious 
truths, is eminently suggestive of the reli- 
gious character of our Institution, which, 
founded as it is on the great doctrines of 
religion, cannot be properly appreciated by 
any one who doubts or denies their truth. 

Liberty of Passage. A significant 
phrase in the high degrees. See Libertas. 
The French rituals designate it by the letters 
L.\ D.\ P.*. as the initials of liberte de 
passer, or liberty of passage. But Brother 
Pike proposes to interpret these letters as 
liberte depenser, liberty of thought ; the pre- 
rogative of a freeman and a Freemason. 

Library. It is the duty as well as the 
interest of Lodges to facilitate the efforts of 
the members in the acquisition of Masonic 
knowledge, and I know of no method more 
appropriate than the formation of Masonic 
libraries. The establishment of a Grand 
Lodge library is of course not objection- 
able, but it is of far less value and impor- 
tance than a Lodge library. The original 
outlay of a few dollars in the beginning for 
its establishment, and of a few more an- 
nually for its maintenance and increase, 
would secure to every Lodge in the land a 
rich treasury of Masonic reading for the in- 
formation and improvement of its mem- 
bers. The very fact that Masonic books 
were within their reach, showing them- 
selves on the well-filled shelves at every 
meeting, and ready at their hands for the 
mere asking or the trouble of taking them 
down, would induce many brethren to read 
who never yet have read a page or even a 
line upon the subject of Masonic history 
and science. 

Considering the immense number of 
books that have been published on the 
subject of Speculative Masonry, many of 
which would be rendered accessible to 
every one by the establishment of Lodge 
libraries, the Mason who would then be 
ignorant of the true genius of his art 
would be worthy of all shame and reproach. 

As thoughtful municipalities place pub- 
lic fountains in their parks and at the cor- 
ners of streets, that the famished wayfarer 
may allay his thirst and receive physical 
refreshment, so should Masonic Lodges 
place such intellectual fountains in reach 
of their members, that they might enjoy 
mental refreshment. Such fountains are 
libraries ; and the Lodge which spends fifty 
dollars, more or less, upon a banquet, and 
yet does without a library, commits a grave 
Masonic offence; for it refuses, or at least 
neglects, to diffuse that light among its 



children which its obligation requires it 
to do. 

Of two Lodges — the one without and 
the other with a library — the difference is 
this, that the one will have more igno- 
rance in it than the other. If a Lodge 
takes delight in an ignorant membership, 
let it forego a library. If it thinks there 
is lionor and reputation* and pleasure in 
having its members well informed, it will 
give them means of instruction. 

Lieutenant Grand Com- 
mander. The title of the second and 
third officers of a Grand Consistory in the 
Ancient and Accepted Scottish Rite, and 
the second officer in a Supreme Council. 

Life. The three stages of human life 
are said in the lectures to be symbolized 
by the three degrees of Ancient Craft Ma- 
sonry, and the doctrine is illustrated in the 
third degree by the emblem of the Three 
Steps on the Master's Carpet, which see. 

Life, Sternal. See Eternal Life. 

Life Member. It is the custom in 
some Lodges to permit a member to become 
a life member by the immediate payment 
of a sum of money, after which he is released 
from any subsequent payment of quarterly 
dues. Such a system is of advantage in a 
pecuniary sense to the Lodge, if the money 
paid for life membership is invested in 
profitable stock, because the interest con- 
tinues to accrue to the Lodge even after 
the death of a member. A Lodge consist- 
ing entirely of life members would be a 
Lodge . the number of whose members 
might increase, but could never decrease. 
Life members are subject to all the disci- 
pline of the Lodge, such as suspension or 
expulsion, just as the other members. 

Light. Light is an important word in 
the Masonic system. It conveys a far more 
recondite meaning than it is believed to 
possess by the generality of readers. It is 
in fact the first of all the symbols presented 
to the neophyte, and continues to be pre- 
sented to him in various modifications 
throughout all his future progress in hii 
Masonic career. It does not simply mean, 
as might be supposed, truth or wisdom, but 
it contains within itself a far more ab- 
struse allusion to the very essence of Spec- 
ulative Masonry, and embraces within its 
capacious signification all the other sym- 
bols of the Order. Freemasons are em- 
phatically called the " sons of light," be- # 
cause they are, or at least are entitled to 
be, in possession of the true meaning of 
the symbol ; while the profane or uninitiated 
who have not received this knowledge are, 
by a parity of expression, said to be in 
darkness. 

The connection of material light with 
this emblematic and mental illumination, 



470 



LIGHT 



LIGHT 



was prominently exhibited in all the an- 
cient systems of religion and esoteric mys- 
teries. 

Among the Egyptians, the hare was the 
hieroglyphic of eyes that are open, because 
that animal was supposed to have his eyes 
always open. The priests afterwards adopt- 
ed the hare as the symbol of the moral illu- 
mination revealed to the neophytes in the 
contemplation of the divine truth, and 
hence, according to Champollion, it was 
also the symbol of Osiris, their principal 
divinity, and the chief object of their mys- 
tic rites, — thus showing the intimate con- 
nection that they maintained in their sym- 
bolic language between the process of ini- 
tiation and the contemplation of divinity. 
On this subject a remarkable coincidence 
has been pointed out by M. Portal (Symb. 
des Egypt, 69,) in the Hebrew language. 
There the word for "hare" is arnebet, which 
seems to be compounded of aur, "light," 
and nabat, " to see; " so that the word which 
among the Egyptians was used to designate 
an initiation, among the Hebrews meant 
to see the light. 

If we proceed to an examination of the 
other systems of religion which were prac- 
tised by the nations of antiquity, we shall 
find that light always constituted a princi- 
pal object of adoration, as the primordial 
source of knowledge and goodness, and that 
darkness was with them synonymous with 
ignorance and evil. Dr. Beard (Encyc. 
Bib. Lit.) attributes this view of the divine 
origin of light among the Eastern nations, 
to the fact that "light in the East has a 
clearness and brilliancy, is accompanied by 
an intensity of heat, and is followed in its 
influence by a largeness of good, of which 
the inhabitants of less genial climates have 
no conception. Light easily and naturally 
became, in consequence, with Orientals, a 
representative of the highest human good. 
All the more joyous emotions of the mind, 
all the pleasing sensations of the frame, all 
the happy hours of domestic intercourse, 
were described under imagery derived from 
light. The transition was natural, — from 
earthly to heavenly, from corporeal to 
spiritual things; and so light came to 
typify true religion and the felicity which 
it imparts. But as light not only came 
from God, but also makes man's way clear 
before him, so it was employed to signify 
moral truth, and pre-eminently that divine 
system of truth which is set forth in the 
Bible, from its earliest gleamings onward to 
the perfect day of the Great Sun of Right- 
eousness." 

As light was thus adored as the source 
of goodness, darkness, which is the nega- 
tion of light, was abhorred as the cause of 
evil, and hence arose that doctrine which 



prevailed among the ancients, that there 
were two antagonistic principles continu- 
ally contending for the government of the 
world. 

"Light," says Duncan, (Eelig. of Prof . 
Ant., 187, ) " is a source of positive happiness : 
without it man could barely exist. And 
since all religious opinion is based on the 
ideas of pleasure and pain, and the corre- 
sponding sensations of hope and fear, it is 
not to be wondered if the heathen rever- 
enced light. Darkness, on the contrary, by 
replunging nature, as it were, into a state 
of nothingness, and depriving man of the 
pleasurable emotions conveyed through the 
organ of sight, was ever held in abhor- 
rence, as a source of misery and fear. The 
two opposite conditions in which man thus 
found himself placed, occasioned by the en- 
joyment or the banishment of light, in- 
duced him to imagine the existence of two 
antagonistic principles in nature, to whose 
dominion he was alternately subjected." 

Such was the dogma of Zoroaster, the 
great Persian philosopher, who, under the 
names of Ormuzd and Ahriman, symbol- 
ized these two principles of light and dark- 
ness. 

Such was also the doctrine, though some- 
what modified, of Manes, the founder of 
the sect of Manichees, who describes God 
the Father as ruling over the kingdom of 
light and contending with the powers of 
darkness. 

Pythagoras also maintained this doctrine 
of two antagonistic principles. He called 
the one, unity, light, the right hand, equal- 
ity, stability, and a straight line ; the other 
he named binary, darkness, the left hand, 
inequality, instability, and a curved line. 
Of the colors, he attributed white to the 
good principle, and black to the evil one. 

The Jewish Kabbalists believed that, be- 
fore the creation of the world, all space 
was filled with the Infinite Intellectual 
Light, which afterwards withdrew itself to 
an equal distance from a central point iu 
space, and afterwards by its emanation pro- 
duced future worlds. The first emanation 
of this surrounding light into the abyss 
of darkness produced what they called the 
"Adam Kadmon," the first man, or the 
first production of the divine energy. 

In the Bhagvat Geeta, (one of the reli- 
gious books of the Brahmans,) it is said: 
"Light and darkness are esteemed the 
world's eternal ways ; he who walketh in 
the former path returneth not, — that is, he 
goeth immediately to bliss ; whilst he who 
walketh in the latter cometh back again 
upon the earth." 

In fact, in all the ancient systems, this 
reverence for light, as an emblematic rep- 
resentation of the Eternal Principle of 



LIGHTS 



LINGAM 



471 



Good, is predominant. In the mysteries, 
the candidate passed, during his initiation, 
through scenes of utter darkness, and at 
length terminated his trials by an admis- 
sion to the splendidly illuminated sacel- 
lum, where he was said to have attained 
pure and perfect light, and where he re- 
ceived the necessary instructions which 
were to invest him with that knowledge of 
the divine truth which had been the ob- 
ject of all his labors. 

Lights, Fixed. According to the old 
rituals of the last century, every Lodge 
room was furnished, or supposed to be fur- 
nished, with three windows, situated in the 
east, west, and south. They were called the 
Fixed Lights, and their uses were said to 
be " to light the men to, at, and from their 
work." 

Lights, Greater. The Bible, and the 
Square and Compasses : which see. In the 
Persian initiations, the Archimagus inform- 
ed the candidate, at the moment of illumi- 
nation, that the Divine Lights were dis- 
played before him. 

Light, to Bring to. A technical 
expression in Masonry meaning to initiate ; 
as, "He was brought to light in such a 
Lodge," that is, he was initiated in it. 

Ligiire. Oti' 1 ?. The first stone in the 
third row of the high priest's breastplate. 
Commentators have been divided in opinion 
as to the nature of this stone ; but it is now 
supposed by the best authorities to have 
been the rubellite, which is a red variety of 
the tourmaline. The ligure in the breast- 
plate was referred to the tribe of Dan. 

Lily. The plant so frequently men- 
tioned in the Old Testament under the 
name of lily, as an emblem of purity and 
peace, was the lotus lily of Egypt and India. 
It occupied a conspicuous place among the 
ornaments of the Temple furniture. The 
brim of the molten sea was wrought with 
flowers of the lotus ; the chapiters on the 
tops of the pillars at the porch, and the 
tops of the pillars themselves, were adorned 
with the same plant. Sir Eobert Ker 
Porter, describing a piece of sculpture 
which he found at Persepolis, says, " Al- 
most every one in this procession holds in 
his hand a figure like the lotus. This 
flower was full of meaning among the 
ancients, and occurs all over the East. 
Egypt, Persia, Palestine, and India pre- 
sent it everywhere over their architecture, 
in the hands and on the heads of their 
sculptured figures, whether in statue or in 
bass-relief. We also find it in the sacred 
vestments and architecture of the taber- 
nacle and Temple of the Israelites. The 
lily which is mentioned by our Saviour, as 
an image of peculiar beauty and glory, 
when comparing the wprks of nature with 



the decorations of art, was a different flower ; 
probably a species of lilium. This is also 
represented in all pictures of the salutation 
of Gabriel to the Virgin Mary; and, in 
fact, has been held in mysterious venera- 
tion by people of all nations and times. 
'It is the symbol of divinity, of purity, 
and abundance, and of a love most com- 
plete in perfection, charity, and benediction ; 
as in Holy Scripture, that mirror of purity, 
Susanna is defined Susa, which signified 
the lily flower, the chief city of the Per- 
sians, bearing that name for excellency. 
Hence, the lily's three leaves in the arms 
of France meaneth Piety, Justice, and 
Charity.' So far, the general impression 
of a peculiar regard to this beautiful and 
flagrant flower ; but the early Persians at- 
tached to it a peculiar sanctity." We must 
not, however, forget the difference between 
the lotus of the Old Testament and the lily 
of the New. The former is a Masonic plant ; 
the latter is scarcely referred to. Never- 
theless, through the ignorance of the early 
translators as to sacred plants, the lotus is 
constantly used for the lily ; and hence the 
same error has crept into the Masonic 
rituals. See Lotus. 

Lily Work. The lily work which is 
described as a part of the ornamentation 
of the two pillars in the porch of Solomon's 
Temple is said to be, from the whiteness of 
the plant, symbolic of purity and peace. 
Properly, it is lotus work. See Lily, Lotus, 
and Pillars of the Porch. 

Limbs. See Qualifications, Physical. 

Lindner, Friederich Wilhelm. 
A professor of philosophy in Leipsic, who 
published in 1818-1819 an attack on Free- 
masonry under the title of Mac Benac; Er 
lebet im Sohne ; oder das Positive der Frei- 
maurerei. This work contains some good 
ideas, although taken from an adverse 
point of view ; but, as Lenning has observed, 
these bear little fruit because of the fanati- 
cal spirit of knight errantry with which he 
attacks the Institution. 

Line. One of the working-tools of a 
Past Master, and presented to the Master 
of a Lodge at his installation. See Plumb 
Line. 

Linear Triad. Oliver says that the 
Linear Triad is a figure which appears in 
some old Royal Arch floor-cloths. It bore 
a reference to the sojourners, who repre- 
sented the three stones on which prayers 
and thanksgivings were offered on the dis- 
covery of the lost Word ; thereby affording 
an example that it is our duty in every 
undertaking to offer up our prayers and 
thanksgivings to the God of our salvation. 

Lines, Parallel. See Parallel Lines. 

Lingam. The lingam and the youi 
of the Indian mysteries were the same as 



472 



LINK 



LODGE 



the phallus and cteis of the Grecian. See 
Phallus. 

Link. A degree formerly conferred in 
England, in connection with the Mark de- 
gree, under the title of the " Mark and Link 
or Wrestle." It is now obsolete. 

Limiecar, Richard. The author 
of the celebrated Masonic anthem beginning 

" Let there be Light ! th' Almighty spoke ; 
Refulgent beams from chaos broke, 
T' illume the rising earth." 

Little is known of his personal history ex- 
cept that he was the Coroner of Wakefield, 
England, and for many years the Master 
of the Lodge of Unanimity, No. 238, in that 
town. He was a zealous and studious Ma- 
son. In 1789 he published, at Leeds, a 
volume of plays, poems, and miscellaneous 
writings, among which was an essay enti- 
tled Strictures on Freemasonry, and the an- 
them already referred to. He appears to 
have been a man of respectable abilities. 

Lion's Paw. A mode of recognition 
so called because of the rude resemblance 
made by the hand and fingers to a lion's 
paw. It refers to the " Lion of the tribe of 
Judah." 

Literature of Masonry. Freema- 
sonry has its literature, which has been 
rapidly developed in the last few decades 
of the present century, far more than in 
any preceding ones. This literature is 
not to be found in the working of its de- 
grees, in the institution of its Lodges, in 
the diffusion of its charities, or in the ex- 
tension of its fraternal ties. Of all these, 
although necessary and important ingre- 
dients of the Order, its literature is wholly 
independent. This is connected with its 
ethics as a science of moral, social, and re- 
ligious philosophy; with its history and 
archaeology, as springing up out of the past 
times; with its biography as the field in 
which men of intellect have delighted to 
labor; and with its bibliography as the 
record of the results of that labor. It is 
connected, too, incidentally, with many 
other arts and sciences. Mythology affords 
an ample field for discussion in the effort 
to collate the analogies of classic myths 
and symbols with its own. Philology sub- 
mits its laws for application to the origin 
of its mystic words, all of which are con- 
nected with its history. It has, in fine, its 
science and its philosophy, its poetry and 
romance. No one who has not studied the 
literature of Masonry can even dream of 
its beauty and extent; no one who has 
studied it can have failed to receive the re- 
ward that it bestows. 

Litigation. See Lawsuits. 

Livery. The word livery is supposed 
to be derived from the clothing delivered 



by masters to their servants. The trading 
companies or gilds of England began about 
the time of Edward I. to wear a suit of cloth- 
ing of a form, color, and material peculiar 
to each company, which was called its 
livery, and also its clothing. To be ad- 
mitted into the membership and privileges 
of the company was called " to have the 
clothing." The Grocers' Company, for in- 
stance, were ordered " to be clothed once a 
year in a suit of livery ; " and there is an 
order in the reign of Henry V. to purchase 
cloth " for the clothing of the brethren of 
the brewers' craft." There can be no doubt 
that the usage of speaking of a Mason's 
clothing, or of his being clothed, is de- 
rived from the custom of the gilds. A 
Mason's clothing, " black dress and white 

§ loves and apron," is, in fact, his livery, 
ee Clothing. 

Livre d'Or. French. The Booh of 
Gold, which see. 

Local Laws. See Laws of Masonry. 

Locke's Letter. The letter of John 
Locke which is said to have accompanied 
the Leland MS., and which contains his 
comments on it. See Leland Manuscript. 

Lodge. There are three definitions 
which, in the technical language of Ma- 
sonry, apply to the word Lodge. 

1. It is a place in which Freemasons meet. 
In this sense the words more generally used 
are Lodge Room, which see. 

2. It is the assembly or organized body 
of Freemasons duly congregated for labor 
or for business. These two distinctions are 
precisely the same as those to be found in 
the word "church," which is expressive 
both of the building in which a congrega- 
tion meets to worship and the congregation 
of worshippers themselves. This second 
definition is what distinguishes a meeting 
of symbolic Masons, who constitute a Lodge, 
from one of Eoyal Arch Masons, whose 
meeting would be called a Chapter, or of 
Cryptic Masons, whose assembly would be 
a Council. 

The word appears in French as loge ; 
German, loge ; Spanish, logia ; Portuguese, 
loja; and Italian, loggia. This is irrefra- 
gible evidence that the word was, with the 
Institution, derived by the continent of 
Europe from England. 

The derivation of the word is, I think, 
plain. Kagon says that it comes from the 
Sanscrit loga, signifying the world. There 
would, at first sight, seem to be a connec- 
tion between this etymology and the sym- 
bolic meaning of a Lodge, which repre- 
sents the world; but yet it is evidently 
far-fetched, since we have a much simpler 
root immediately at hand. Mr. Hope says, 
speaking of the Freemasons of the Middle 
Ages, (and Wren had previously said the 



LODGE 



LODGE 



473 



same thing,) that wherever they were en- 
gaged to work, they "set themselves to 
building temporary huts, for their habita- 
tion, around the spot where the work was to 
be carried on." These huts the German 
Masons called hutten ; the English, lodges, 
which is from the Anglo-Saxon; logian, to 
dwell. Lodge, therefore, meant the dwell- 
ing-place or lodging of the Masons ; and 
this is undoubtedly the origin of the mod- 
ern use of the word. To corroborate this, 
we find Du Cange (Gloss.) defining the 
Mediaeval Latin, logia or logium, as "a 
house or habitation." He refers to the 
Italian, loggia, and quotes Lambertus Ar- 
densis as saying that " logia is a place next 
to the house, where persons were accustomed 
to hold pleasant conversation." Hence 
Lambertus thinks that it comes from the 
Greek, logos, a discourse. Du Cange asserts 
that there is no doubt that in the Middle 
Ages logia or logium was commonly used 
for an apartment or dwelling connected 
with the main building. Thus, the small- 
est apartments occupied by the cardinals 
when meeting in conclave were called logioe 
or Lodges. A,ll of which sustains the idea 
that the Lodges of the old Operative Ma- 
sons were small dwellings attached, or at 
least contiguous, to the main edifice on 
which they were at work. 

In the Old Constitutions, the word is not 
generally met with. The meeting of the 
Craft is there usually called the Assembly. 
But there are instances of its employment 
in those documents. Thus in the Lodge of 
Antiquity MS. whose date is 1786, and still 
earlier in the York MS. No. 1, dated about 
1600, it is said, "no Fellow within the 
Lodge or without shall misanswer," etc. 
There is also abundant documentary evi- 
dence to show that the word Lodge was, 
long before the eighteenth century, applied 
to their meeting by the Freemasons of 
England and Scotland. 

Before the restoration of the Grand 
Lodge of England in 1717, Preston tells 
us that any number of brethren might as- 
semble at any place for the performance 
of work, and, when so assembled, were au- 
thorized to receive into the Order brothers 
and fellows, and to practise the rites of 
Masonry. The ancient charges were the 
only standard for the regulation of their 
conduct. The Master of the Lodge was 
elected pro tempore, and his authority ter- 
minated with the dissolution of the meet- 
ing over which he had presided, unless the 
Lodge was permanently established at any 
particular place. To the general assembly 
of the Craft, held once or twice a year, all 
the brethren indiscriminately were amen- 
able, and to that power alone. But on the 
formation of Grand Lodges, this inherent 
3K 



right of assembling was voluntarily sur- 
rendered by the brethren and the Lodges, 
and vested in the Grand Lodge. And from 
this time Warrants of Constitution date 
their existence. The first Warrant granted 
by the Grand Lodge of England, after its 
reorganization, is dated 1718. 

The mode of bringing a Lodge into ex- 
istence under the present system in Amer- 
ica is as follows : Seven Master Masons, 
being desirous of establishing a Lodge, 
apply by petition to the Grand Master, 
who will, if he thinks proper, issue his dis- 
pensation authorizing them to congregate 
as Masons in a Lodge, and therein to con- 
fer the three degrees of Ancient Craft 
Masonry. This instrument is of force dur- 
ing the pleasure of the Grand Master. At 
the next meeting of the Grand Lodge it ex- 
pires, and is surrendered to the Grand Lodge, 
which, if there be no objection, will issue 
a Charter, technically called a Warrant of 
Constitution, whereby the body is perma- 
nently established as a Lodge, and as one 
of the constituents of the Grand Lodge. 

The power of granting Warrants of Con- 
stitution is vested in the Grand Lodges of 
Scotland, Ireland, Germany, and France, 
as it is in America ; but in England the 
rule is different, and there the prerogative 
is vested in the Grand Master. 

A Lodge thus constituted consists, in the 
American system, of the following officers. 
Worshipful Master, Senior and Junior 
Wardens, Treasurer, Secretary, Senior and 
Junior Deacons, two Stewards, and a Tiler. 

In the York Rite, as practised in Eng- 
land, the officers are, in addition to these, a 
Director of Ceremonies, a Chaplain, and an 
Inner Guard. 

In a Lodge of the French Rite, the 
officers are still more numerous. They are 
Le Venerable or Worshipful Master, Pre- 
mier and Second Surveillants or Senior 
and Junior Wardens, Orator, Treasurer, 
Secretary, Hospitaller or collector of alms, 
the Expert, combining the duties of the 
Senior Deacon and an examining com- 
mittee, Master of Ceremonies, Architecte, 
who attends to the decoration of the Lodge, 
and superintends the financial department, 
Archiviste or Librarian, Keeper of the 
Seal, Master of the Banquets or Steward, 
and Guardian of the Temple or Tiler. 

The officers in a Lodge of the Ancient 
and Accepted Scottish Rite are a Master, 
two Wardens, Orator, Treasurer, Secretary, 
Almoner, Expert, Assistant Expert, Master 
of Ceremonies, Almoner Steward, Tiler, 
and sometimes a few others as Pursuivant, 
and Keeper of the Seals. 

In other Rites and countries the officers 
vary to a slight extent, but everywhere 
there are four officers who always are 



474 



LODGE 



LODGE 



found, and who may therefore be considered 
as indispensable, namely, the Master, two 
Wardens, and Tiler. 

A Lodge thus constituted is a Lodge of 
Master Masons. Strictly and legally speak- 
ing, such a body as a Lodge of Entered 
Apprentices or of Fellow Crafts is not 
known under the present Masonic system. 
No Warrant is ever granted for an Appren- 
tices' or Fellow Crafts' Lodge, and with- 
out a Warrant a Lodge cannot exist. The 
Warrant granted is always for a Masters' 
Lodge, and the members composing it are 
all Master Masons. The Lodges mentioned 
by Wren and Hope, to which allusion 
has been made, and which were congre- 
gated, in the Middle Ages, around the edi- 
fices which the Masons were constructing, 
were properly Fellow Crafts' Lodge, be- 
cause all the members were Fellow Crafts ; 
even the Master being merely a gradation of 
rank, not a degree of knowledge. So at the 
revival of Masonry in 1717, the Lodges were 
Entered Apprentices' Lodges, because in 
them nothing but the first degree was con- 
ferred, and nearly all the members were 
Entered Apprentices. But when the Grand 
Lodge, where only at first the Fellow Craft 
and Master's degree were conferred, per- 
mitted them to be conferred in the subor- 
dinate Lodges, then the degree of Master 
Mason was sought for by all the Craft, and 
became the object of every Mason's ambi- 
tion. From that time the Craft became 
Master Masons, and the first and second 
degrees were considered only as preliminary 
steps. So it has remained to this day ; and 
all modern Lodges, wherever Masonry has 
extended, are Masters' Lodge, and nothing 
less. 

Sometimes secretaries, ignorant of these 
facts, will record in their minutes that " the 
Lodge of Master Masons was closed and a 
Lodge of Entered Apprentices was opened." 
Neither written nor unwritten law sanc- 
tions any such phraseology. If the Lodge 
of Master Masons is closed, there is an end 
of the Masonic congregation. Where is 
the Warrant under which a Lodge of En- 
tered Apprentices is opened, and how can 
a Lodge, in which there is not, probably, a 
single Apprentice, but where all the officers 
and all the members are Master Masons, be 
called a Lodge of Apprentices ? The ritual 
has wisely provided for the avoidance of 
such an anomaly, and, seeing that the War- 
rant says that the Lodge of Master Masons 
is empowered to make Apprentices and 
Fellow Crafts, it says "the Lodge was 
opened on the first degree." That is to say, 
the Lodge of Masters still retaining its 
character as a Masters' Lodge, without 
which it would lose its legality, and not 
venturing to open a kind of Lodge for 



which its members had no Warrant nor 
authority, simply placed itself on the 
points of a degree in which it was about to 
give instruction. 

Some of the rituals speak, it is true, of 
Lodges composed in ancient times of Mas- 
ters and Fellow Crafts or Masters and Ap- 
prentices; and the Webb lectures tell us 
that at the Temple of Solomon the Lodges 
of Entered Apprentices consisted of one 
Master and six Apprentices, and the 
Lodges of Fellow Crafts of two Masters 
and three Fellow Crafts. But all this is 
purely symbolic, and has no real existence 
in the practical working of the Order. No 
one in these days has seen a Lodge of one 
Master Mason and six Apprentices. The 
Masons working in the first degree are as 
much Master Masons as the same Masons 
are when they are working in the third. 
The Lodge legally is the same, though it 
may vary the subjects of its instruction so 
as to have them in the first, second, or third 
degree. 

So important a feature in Masonry as a 
Lodge, the congregations of Masons for 
work or worship, cannot be without its ap- 
propriate symbolism. Hence a Lodge 
when duly opened becomes a symbol of 
the world. Its covering is like the world's, 
a sky or clouded canopy, to reach which, as 
the abode of those who do the will of the 
Grand Architect, it is furnished with the 
theological ladder, which reaches from 
earth to heaven ; and it is illuminated as is 
the world, by the refulgent rays of the sun, 
symbolically represented in his rising in 
the east, his meridian height in the south, 
and his setting in the west ; and lastly, its 
very form, a long quadrangle or oblong 
square, is in reference to the early tradition 
that such was the shape of the inhabited 
world. 

3. The Lodge, technically speaking, is a 
piece of furniture made in imitation of the 
Ark of the Covenant, which was constructed 
by Bazaleel, according to the form pre- 
scribed by God himself, and which, after 
the erection of the Temple, was kept in the 
Holy of Holies. As that contained the ta- 
ble of the laws, the Lodge contains the 
Book of Constitutions and the Warrant of 
Constitution granted by the Grand Lodge. 
It is used only in certain ceremonies, such 
as the constitution and consecration of Dew 
Lodges. 

Lodge, Chartered. See Chartered 
Lodge. 

Lodge, Clandestine. See Clandes- 
tine Lodge. 

Lodge, Constituted. See Constituted 
Legally. 

Lodge, Dormant. See Dormant 
Lodge. 



LODGE 



LODGE 



475 



Lodge. Emergent, See Emergent 
Lodge. 

Lodge, Extinct. See Extinct Lodge. 

Lodge, Holy. See Holy Lodge. 

Lodge Hours. Dermott says (Ahim. 
Rez., p. xxiii.,) " that Lodge hours, that is, 
the time in which it is lawful for a Lodge 
to work or do business, are from March 
25th to September 25th, between the hours 
of seven and ten ; and from September 25th 
tc March 25th, between the hours of six 
and nine." I know not whence he derived 
the law ; but it is certain that it has never 
been rigidly observed even by the " ancient 
Lodges," for whom his Ahim an Rezon was 
written. 

Lodge, Just. See Just Lodge. 

Lodge Master, English. [Maitre 
de Lodge Anglais.) A degree in the nomen- 
clature of Thory, inserted on the authority 
of Lemanceau. 

Lodge Master, French. [Maitre 
de Loge Erangais.) The twenty -sixth de- 
gree of the collection of the Metropolitan 
Chapter of France. 

Lodge, Occasional. See Occasional 
Lodge. 

Lodge of Instruction. These are 
assemblies of brethren congregated with- 
out a Warrant of Constitution, under the 
direction of a lecturer or skilful brother, for 
the purpose of improvement in Masonry, 
which is accomplished by the frequent re- 
hearsal of the work and lectures of each 
degree. These bodies should consist exclu- 
sively of Master Masons ; and though they 
possess no Masonic power, it is evident to 
every Mason that they are extremely use- 
ful as schools of preparation for the duties 
that are afterwards to be performed in the 
regular Lodge. In England, these Lodges 
of Instruction are attached to regularly 
Warranted Lodges, or are specially licensed 
by the Grand Master. But they have an 
independent set of officers, who are elected 
at no stated periods — sometimes for a year, 
sometimes for six or three months, and 
sometimes changed at every night of meet- 
ing. They of course have no power of 
initiation, but simply meet for purposes of 
practice in the ritual. They are, however, 
bound to keep a record of their transac- 
tions, subject to the inspection of the su- 
perior powers. 

Lodge of St. John. The Masonic 
tradition is that the primitive or mother 
Lodge was held at Jerusalem*, and dedi- 
cated to St. John, first the Baptist, then 
the Evangelist, and finally to both. Hence 
this Lodge was called " The Lodge of the 
Holy St. John of Jerusalem." From this 
Lodge all other Lodges are supposed figura- 
tively to descend, and they therefore receive 
the same general name, accompanied by 



another local and distinctive one. In all 
Masonic documents the words ran formerly 
as follows : " From the Lodge of the holy 
St. John of Jerusalem, under the distinct- 
ive appellation of Solomon's Lodge, No. 1," 
or whatever might be the local name. 
In this style foreign documents still run ; 
and it is but a few years since it has been 
at all disused in this country. Hence we 
say that every Mason hails from such a 
Lodge, that is to say, from a just and le- 
gally constituted Lodge. In the earliest 
catechisms of the eighteenth century we 
find this formula. "Q. What Lodge are 
you of? A. The Lodge of St. John." And 
another question is, " How many angles in 
St. John's Lodge ? " In one of the high 
degrees it is stated that Lodges receive this 
title " because, in the time of the Crusades, 
the Perfect Masons communicated a knowl- 
edge of their Mysteries to the Knights of 
St. John of Jerusalem," and as both were 
thus under the same law, the Lodges were 
called St. John's Lodges. But this was 
only one of the attempts to connect Free- 
masonry with the Templar system. 

Lodge, Perfect. See Perfect Lodge. 

Lodge, Regular. See Regular 
Lodge. 

Lodge Room. The Masons on the 
continent of Europe have a prescribed form 
or ritual of building, according to whose 
directions it is absolutely necessary that 
every hall for Masonic purposes shall be 
erected. Iso such regulation exists among 
the Fraternity of this country or Great 
Britain. Still, the usages of the Craft, and 
the objects of convenience in the adminis- 
tration of our rites, require that certain 
general rules should be followed in the 
construction of a Lodge room. These rules, 
as generally observed in this country, are as 
follows : 

A Lodge room should always, if possible, 
be situated due east and west This posi- 
tion is not absolutely necessary ; and yet it 
is so far so as to demand that some sacri- 
fices should be made, if possible, to obtain 
so desirable a position. It should also be 
isolated, where it is practicable, from all 
surrounding buildings, and should always 
be placed in an upper story. No Lodge 
should ever be held on the ground 
floor. 

The form of a Lodge room should be 
that of a parallelogram or oblong square, 
at least one-third larger from east to west 
than it is from north to south. The ceiling 
should be lofty, to give dignity to the ap- 
pearance of the hall, as well as for the pur- 
poses of health, by compensating, in some 
j degree, for the inconvenience of closed 
windows, which necessarily will deteriorate 
I the quality of the air in a very short time 



476 



LODGE 



LOST 



in a low room. The approaches to the 
Lodge room from without should be angu- 
lar, for, as Oliver says, "A straight en- 
trance is unmasonic, and cannot be toler- 
ated." There should be two entrances to 
the room, which should be situated in the 
west, and on each side of the Senior War- 
den's station. The one on his right hand 
is for the introduction of visitors and mem- 
bers, and leading from the Tiler's room, is 
called the Tiler's, or the outer door; the 
other, on his left, leading from the prepa- 
ration room, is known as the " inner door," 
and sometimes called the " north-west door." 
The situation of these two doors, as well as 
the rooms with which they are connected, 
and which are essentially necessary in a 
well- constructed Lodge room, may be seen 
from the diagram annexed to this article, 
which also exhibits the seats of the officers 
and the arrangement of the altar and lights. 
For further observations, see Halls, Ma- 
sonic. 

East. 



Platform 
for 



£ 



or Dais 
Past Masters. 



Senior Deacon. 
* Treasurer. 



Secretary. 



Light. 



Light 



Altar. 



* Light. 



Steward. * 

Junior "Warden. * 
Steward. * 



Inner 



o 2 
m i-3 



Preparation 
Room. 



Door. 



Outer 
door. 

Tiler's 
Room. 



West. 



•Door- 



Lodge. Royal. See Royal Lodge. 

lodge. Sacred. See Sacred Lodge. 

Lodge, Symbol of the. The mod- 
ern symbol or hieroglyphic of the word 
Lodge is the figure CZD, which undoubtedly 
refers to the form of the Lodge as an " ob- 
long square." But in the old rituals of 
A the early part of the last century we 
find this symbol: The cross here, 
as Krause [Kunsturh, i. 37,) sug- 
h & itf gests, refers to the "four angles" of 
P^^l the Lodge, as in the question: 

^^ "How many angles in St. John's 
Lodge? A. Four, bordering on squares;" 
and the delta is the Pythagorean symbol 
of Divine Providence watching over the 
Lodge. This symbol has long since be- 
come obsolete. 

!Loge. The French word for Lodge. 

IiOgic. The art of reasoning, and one 
of the seven liberal arts and sciences, 
whose uses are inculcated in the second de- 
gree. The power of right reasoning, which 
distinguishes the man of sane mind from 
the madman and the idiot, is deemed essen- 
tial to the Mason, that he may comprehend 
both his rights and his duties. And hence 
the unfortunate beings just named, who are 
without this necessary mental quality, are 
denied admission into the Order. The Old 
Constitutions define logic to be the art 
" that teacheth to discern truth from false- 
hood." 

IiOmbardy. At the close of the dark 
ages, Lombardy and the adjacent Italian 
states were the first which awakened to in- 
dustry. New cities arose, and the kings, 
lords, and municipalities began to encour- 
age the artificers of different professions. 
Among the arts exercised and improved in 
Lombardy, the art of building held a pre- 
eminent rank, and from that kingdom, as 
from a centre, Masons were dispersed over 
all Europe. See Travelling Freemasons. 

London. With the city of London, 
the modern history of Freemasonry is in- 
timately connected. A congress of Masons, 
as it may properly be called, was convened 
there by the four old Lodges, at the Apple- 
Tree Tavern, in February, 1717. Its results 
were the formation of the Grand Lodge 
of England, and a modification of the Ma- 
sonic system, whence the Freemasonry of 
the present day has descended. Anderson, 
in his second edition of the Book of Con- 
stitutions, (1738,) gives the account of this, 
as it is now called, Revival of Masonry, 
which see. 

IiOSt Word. The mythical history of 
Freemasonry informs us that there once 
existed a WORD of surpassing value, and 
claiming a profound veneration ; that this 
Word was known to but few ; that it was 
at length lost ; and that a temporary sub- 



LOTUS 



LOWEN 



477 



•titute for it was adopted. But as the very 
philosophy of Masonry teaches us that 
there can be no death without a resurrec- 
tion, — no decay without a subsequent res- 
toration, — on the same principle it follows 
that the loss of the Word must suppose its 
eventual recovery. 

Now, this it is, precisely, that constitutes 
the myth of the Lost Word and the search 
for it. No matter what was the word, no 
matter how it was lost, nor why a substi- 
tute was provided, nor when nor where it 
was recovered. These are all points of sub- 
sidiary importance, necessary, it is true, for 
knowing the legendary history, but not 
necessary for understanding the symbolism. 
The only term of the myth that is to be 
regarded in the study of its interpretation, 
is the abstract idea of a word lost and after- 
wards recovered. 

The WOED, therefore, I conceive to be 
the symbol of Divine Truth ; and all its 
modifications — the loss, the substitution, 
and the recovery — are but component 
parts of the mythical symbol which repre- 
sents a search after truth. In a general 
sense, the Word itself being then the sym- 
bol of Divine Truth, the narrative of its 
loss and the search for its recovery becomes 
a mythical symbol of the decay and loss of 
the true religion among the ancient nations, 
at and after the dispersion on the plains of 
Shinar, and of the attempts of the wise 
men, the philosophers, and priests, to find 
and retain it in their secret mysteries and 
initiations, which have hence been desig- 
nated as the Spurious Freemasonry of 
Antiquity. 

But there is a special or individual, as 
well as a general interpretation, and in this 
special or individual interpretation the 
Word, with its accompanying myth of a 
loss, a substitute, and a recovery, becomes 
a symbol of the personal progress of a can- 
didate from his first initiation to the com- 
pletion of his course, when he receives a 
full development of the mysteries. 

Lotus. The lotus plant, so celebrated 
in the religions of Egypt and Asia, is a spe- 
cies of Nymphsea, or water-lily, which grows 
abundantly on the banks of streams in warm 
climates. Although more familiarly known 
as the lotus of the Nile, it was not indigenous 
to Egypt, but was probably introduced into 
that country from the East, among whose 
people it was everywhere consecrated as a 
sacred symbol. The Brahmanical deities 
were almost always represented as either 
decorated with its flowers, or holding it as a 
sceptre, or seated on it as a throne. Coleman 
says, (Mythol. Hindus, p. 388,) that to the 
Hindu poets the lotus was what the rose was 
to the Persians. Floating on the water it is 
the emblem of the world, and the type also 



of the mountain Meru, the residence of the 
gods. Among the Egyptians, the lotus was 
the symbol of Osiris and Isis. It was 
esteemed a sacred ornament by the priests, 
and was placed as a coronet upon the heads 
of many of the gods. It was also much 
used in the sacred architecture of the Egyp- 
tians, being placed as an erj ablature upon 
the columns of their tempLs. Thence it 
was introduced by Solomon into Jewish 
architecture, being found, under the name 
of " lily work," as a part of the ornaments 
of the two pillars at the porch of the Tem- 
ple. See Lily and Pillars of the Porch. 

Louisiana. Masonry was introduced 
into Louisiana in 1793 by the organization 
of Perfect Union Lodge, under a Charter 
issued by the Grand Lodge of South Caro- 
lina. A second Lodge was established by 
the Mother Lodge of Marseilles, in France ; 
and three others were subsequently char- 
tered by the Grand Lodge of Pennsylvania. 
These five Lodges instituted a Grand Lodge 
on July 11, 1812, and Francis du Bourg 
was elected the first Grand Master. A dif- 
ference of nationality and of Masonic rites 
have been a fertile source of controversy in 
Louisiana, the results of which it would be 
tedious to follow in detail. In 1848, there 
were two Grand Lodges, which were united 
in 1850 to constitute the present Grand 
Lodge. 

The Grand Chapter of Louisiana was in- 
stituted on 5th March, 1813 ; a Grand Coun- 
cil of Eoyal and Select Masters on 16th 
February, 1856 ; and a Grand Commandery 
of Knights Templars on 4th February, 1864. 
The Ancient and Accepted Scottish Bite 
has always held a prominent position in 
the Masonry of Louisiana, and it has a 
Grand Consistory and many subordinate 
bodies of the Rite in active and successful 
operation. The obedience of the Grand 
Consistory is to the Supreme Council for 
the Southern Jurisdiction. 

IiOUveteau. See Lewis. 

Lowen. In the Landsdowne Manu- 
script we meet with this charge : " that a 
Master or Fellow make not a mouldstone 
square, nor rule to no Lowen, nor sett no 
Lowen worke within the Lodge." The Lon- 
don Freemason's Magazine, and Brother 
Hughan, also, say, " this no doubt is a mis- 
take for 'Cowan.' " I was at one time in- 
clined to think so myself. But subsequent 
investigations have led me to change my 
opinion. I can find Cowan only in one 
manuscript, namely, the Scottish one of 
William Schaw. In the MS. Constitutions 
from the York Archives, first published by 
Brother Hughan, we have in the parallel 
passage "Pough Mason." This gives us the 
idea intended to be conveyed by the word, 
whatever it was. It pointed to a handi- 



478 



LOW 



LUX 



craftsman of an inferior character and 
standing. For "Rough Mason" we have 
in the Alnwick MS. "Layer" and "Hough 
Layer." In the Harleian and Edinburgh- 
Kilwinning MSS. we find " Layer ; " in the 
Sloane MS. it is " Lyer ; " and in the Dow- 
land MS., which I have already said seems 
almost identical in origin with the Lands- 
do wne, in the exactly parallel passage we 
ha.Ye"Layer" twice, just as "Lowen" is twice 
used here. Layer is as easily corrupted 
into Lowen as Cowan would be, in copying 
the abbreviated writing of these Old Eec- 
ords, and indeed more easily, since it is 
more likely that small letters should be 
mistaken and changed than capitals. 

Low Twelve. In Masonic language 
midnight is so called. The reference is to 
the sun, which is then below the earth. 
Low twelve in Masonic symbolism is an 
unpropitious hour. 

Loyalty. Notwithstanding the calum- 
nies of Barruel, Eobison, and a host of other 
anti-Masonic writers who assert that Ma- 
sonry is ever engaged in efforts to uproot 
the governments within which it may 
exist, there is nothing more evident than 
that Freemasonry is a loyal institution, 
and that it inculcates, in all its public in- 
structions, obedience to government. Thus, 
in the Prestonian charge given in the last 
century to the Entered Apprentice, and 
continued to this day in the same words in 
English Lodges, we find the following 
words : 

" In the State, you are to be a quiet and 
peaceable subject, true to your sovereign, 
and just to your country; you are not 
to countenance disloyalty or rebellion, but 
patiently submit to legal authority, and 
conform with cheerfulness to the govern- 
ment under which you live, yielding obe- 
dience to the laws which afford you protec- 
tion, but never forgetting the attachment 
you owe to the place of your nativity, or 
the allegiance due to the sovereign or pro- 
tectors of that spot." 

The charge given in American Lodges is 
of the same import, and varies but slightly 
in its language. 

" In the State, you are to be a quiet and 
peaceful subject, true to your government, 
and just to your country ; you are not to 
countenance disloyalty or rebellion, but pa- 
tiently submit to legal authority, and con- 
form with cheerfulness to the government 
of the country in which you live." 

The charge given in French Lodges, 
though somewhat differing in form from 
both of these, is couched in the same spirit 
and teaches the same lesson. It is to this 
effect : 

" Obedience to the laws and submission 
to the authorities are among the most im- 



perious duties of the Mason, and he is for- 
bidden at all times from engaging in plots 
and conspiracies." 

Hence it is evident that the true Mason 
must be a true patriot. 

Luchet, Jean Pierre Louis, 
Marquis de. A French historical 
writer, born at Saintes in 1740, and died in 
1791. He was the writer of many works 
of but little reputation, but is principally 
distinguished in Masonic literature as the 
author of an attack upon Illuminism under 
the title of Essai sur la Secte des Illumines. 
It first appeared anonymously in 1789. 
Four editions of it were published. The 
third and fourth with augmentations and 
revisions, which were attributed to Mira- 
beau, were printed with the outer title of 
Histoire secret dela Gourde Berlin (parMira- 
beau.) This work was published, it is 
known, without his consent, and was 
burned by the common executioner in con- 
sequence of its libellous character. Lu- 
chet' s essay has become very scarce, and is 
now valued rather on account of its rarity 
than for its intrinsic excellence. 

Luminaries. The first five officers 
in a French Lodge, namely, the Master, two 
Wardens, Orator, and Secretary, are called 
luminaires or luminaries, because it is by 
them that light is dispensed to the Lodge. 

Lustration. A religious rite prac- 
tised by the ancients, and which was per- 
formed before any act of devotion. It con- 
sisted in washing the hands, and sometimes 
the whole body, in lustral or consecrated 
water. It was intended as a symbol of the 
internal purification of the heart. It was 
a ceremony preparatory to initiation in all 
the Ancient Mysteries. The ceremony is 
practised with the same symbolic import in 
some of the high degrees of Masonry. So 
strong was the idea of a connection between 
lustration and initiation, that in the low 
Latin of the Middle Ages lustrare meant to 
initiate. Thus Du Gange ( Glossarium) cites 
the expression " lustrare religione Christi- 
anorum " as signifying " to initiate into the 
Christian religion." 

Lux. Latin for light, which see. Free- 
masonry anciently received, among other 
names, that of " Lux," because it is that 
sublime doctrine of truth by which the 
pathway of him who has attained it is to 
be illumined in the pilgrimage of life. 
Among the Kosicrucians, light was the 
knowledge of the philosopher's stone ; and 
Mosheim says that in chemical language 
the cross was an emblem of light, because 
it contains within its figure the forms of 
the three figures of which LVX, or light, 
is composed. 

Lux e tenebris. Light out of dark- 
ness. A motto very commonly used in the 



LUX 



MAC 



479 



caption of Masonic documents as expres- 
sive of the object of Masonry, and of what 
the true Mason supposes himself to have 
attained. It has a recondite meaning. 
In the primeval ages and in the early my- 
thology, darkness preceded light. " In the 
thought," says Cox, " of these early ages, 
the sun was the child of night or dark- 
ness," (Aryan Myth., i. 43.) So lux being 
truth or Masonry, and tenebrce, or darkness, 
the symbol of initiation, lux e tenebris is 
Masonic truth proceeding from initiation. 

Lux Fiat et Lux Fit. Latin. " Let 
there be light, and there was light. " A motto 
sometimes prefixed to Masonic documents. 

L. Y T . C. Letters inscribed on the rings 
of profession, worn by the Knights of Ba- 
ron von Hund's Templar system. They 
are the initials of the sentence Labor Viris 
Convenit. Labor is suitable for men. It 
was also engraved on their seals. 



Lyons, Congress of. A Masonic 
congress was convoked in 1778, at the city 
of Lyons, France, by the Lodge of Chev- 
aliers Bienfaisants. It was opened on the 
26th November, and continued in session un- 
til the 27th December, under the presidency 
of M. Villermoz. Its ostensible object was 
to procure a reformation in Masonry by 
the abjuration of the Templar theory ; but 
it wasted its time in the correction of rituals 
and in Masonic intrigues, and does not ap- 
pear to have been either sagacious in its 
methods, or successful in its results. Even 
its abjuration of the Strict Observance doc- 
trine that Templarism was the true origin 
of Freemasonry, is said to have been in- 
sincere, and forced upon it by the injunc- 
tions of the political authorities, who were 
opposed to the propagation of any system 
which might tend to restore the "Order of 
j Knights Templars. 



M. 



Maacha. In the tenth degree of the 
Scottish Rite we are informed that certain 
traitors fled to "Maacha king of Cheth," 
by whom they were delivered up to King 
Solomon on his sending for them. In 1 
Kings ii. 39, we find it recorded that two 
of the servants of Shimei fled from Jeru- 
salem to " Achish, son of Maacha king of 
Gath." There can be little doubt that the 
carelessness of the early copyists of the 
ritual led to the double error of putting 
Cheth for Gath and of supposing that Ma- 
acha was its king instead of its king's 
father. The manuscripts of the Ancient 
and Accepted Scottish Rite, too often 
copied by unlearned persons, show many 
such corruptions of Hebrew names, which 
modern researches must eventually correct. 
Delaunay, in his Thuileur, makes him King 
of Tyre, and calls him Mahakah. 

Mac. Masonic writers have generally 
given to this word the meaning of "is 
smitten," deriving it probably from the 
Hebrew verb Hp5> nacha, to smite. Others, 
again, think it is the word pD, male, rotten- 
ness, and suppose that it means " he is 
rotten" Both derivations are, I think, in- 
correct. 

Mac is a constituent part of the word 
macbenac, which is the substitute Master's 
word in the French Rite, and which is in- 
terpreted by the French ritualists as mean- 
ing "he lives in the son." But such a 



[ derivation can find no support in any 
known Hebrew root. Another interpreta- 
tion must be sought. I think there is 
evidence, circumstantial at least, to show 
that the word was, if not an invention of 
the Ancient or Dermott Masons, at least 
adopted by them in distinction from the 
one used by" the Moderns, and which latter 
is the word now in use in this country. I 
am disposed to attribute the introduction 
of the word into Masonry to the adherents 
of the house of Stuart, who sought in 
every way to make the institution of Free- 
masonry a political instrument in their 
schemes for the restoration of their exiled 
monarch. Thus the old phrase, "the 
widow's son," was applied by them to 
James the Second, who was the son of 
Henrietta Maria, the widow of Charles the 
First. So, instead of the old Master's word 
which had hitherto been used, they in- 
vented macbenac out of the Gaelic, which 
to them was, on account of their Highland 
supporters, almost a sacred language in the 

1 place of Hebrew. Now, in Gaelic, Mac is\son, 
and benach is blessed, from the active verb 
beannaich, to bless. The latest dictionary 
published by the Highland Society gives 
this example : " Benach De Righ Albane, 
Alexander, Mac Alexander," etc., i. e., Bless 
the King of Scotland, Alexander, son of 
Alexander, etc. Therefore we find, with- 
out any of those distortions to which ety- 



480 



MACBENAC 



MAGIC 



mologists so often recur, that -macbenac 
means in Gaelic "the blessed son." This 
word the Stuart Masons applied to their 
idol, the Pretender, the son of Charles I. 

Macbenac. 1. A significant word in 
the third degree according to the French 
Rite and some other rituals. See Mac. 

2. In the Order of Beneficent Knights 
of the Holy City, the recipiendary, or nov- 
ice, is called Macbenac. 

Maccabees. A heroic family, whose 
patriotism and valor form bright pictures 
in the Jewish annals. The name is gen- 
erally supposed to be derived from the let- 
ters *. 3. 3. £., M. C. B. I., — which were 
inscribed upon their banners, — being the 
initials of the Hebrew sentence, " Mi Ca- 
mocha, Baalim, Iehovah," Who is like unto 
thee among the gods, Jehovah. The He- 
brew sentence has been appropriated in 
some of the high Scottish degrees as a sig- 
nificant word. 

Macerio. Du Cange gives this as one 
of the Middle Age Latin words for mason, 
deriving it from maceria, a wall ; but ma- 
ceria was a corruption of materia, materials 
for building. The word is now never em- 
ployed. 

Macio. Du Cange (Gloss.) defines Ma- 
cio, Mattio, or Machio, on the authority of 
Isidore, as Macon, latomus, a mason, a con- 
structor of walls, from machinis, the ma- 
chines on which they stood to work on 
account of the height of the walls. He 
gives Mago also. 

Macon. The French for Mason, sup- 
posed to be derived from maison, a house. 

Maconetus. Low Latin, signifying a 
mason, and found in documents of the 
fourteenth century. 

Macoime. A French word signifying 
a female Mason, that is to say, the degrees 
of the Rite of Adoption. It is a very con- 
venient word. The formation of the Eng- 
lish language would permit the use of the 
equivalent word Masoness, if custom would 
sanction it. 

Maconne Egyptienne. The third 
degree in Cagliostro's Rite of Adoption. 

Maconner. Du Cange gives citations 
from documents of the fourteenth century, 
. where this word is used as signifying to 
build. 

Maczo. Latin of the Middle Ages for 
a mason. Du Cange quotes a Computum 
of the year 1324, in which it is said that 
the work was done "per manum Petri, 
maczonis de Lagnicio." 

Made. A technical word signifying 
initiated into Masonry. See Make. 

Madman. Madmen are specially des- 
ignated in the oral law as disqualified for 
initiation. See Qualifications. 

Magazine. The earliest Masonic mag- 
azine was published in Germany. It was 



the Freimaurerzeitung , issued for a short 
time at Berlin, in 1783. But the Journal 
fur Freimaurer, which appeared the next 
year at Vienna, had a more protracted ex- 
istence. In England, the first work of this 
kind was The Freemason's Magazine or Gen- 
eral and Complete Library, begun in 1793, 
and continued for several years. In France, 
the earliest Masonic magazine of which I 
can find any notice was Hermes, the first 
number of which appeared in 1808. Of 
American Masonic magazines the earliest 
is the Freemason- s Magazine and General 
Miscellany, published at Philadelphia in 
1811. Since then more than sixty Masonic 
journals have been established in the United 
States, of which about twenty still exist. 
The oldest living periodical devoted to Ma- 
sonry is the Freemason's Monthly Magazine, 
published by Charles W. Moore, at Boston. 
It was established in the year 1842. 

Magi. The ancient Greek historians 
so term the hereditary priests among the 
Persians and Medians. The word is de- 
rived from mog or mag, signifying priest in 
the Pehlevi language. The Illuminati first 
introduced the word into Masonry, and em- 
ployed it in the nomenclature of their de- 
grees to signify men of superior wisdom. 

Magic. The idea that any connection 
exists between Freemasonry and magic is 
to be attributed to the French writers, es- 
pecially to Ragon, who gives many pages 
of his Masonic Orthodoxy to the subject 
of Masonic magic ; and still more to Louis 
Constance, who has written three large vol- 
umes on the History of Magic, on the 
Ritual and Dogma of the Higher Magic, 
and on the Key of the Grand Mysteries, in 
all of which he seeks to trace an intimate 
connection between the Masonic mysteries 
and the science of magic. Ragon desig- 
nates this sort of Masonry by the name of 
"Occult Masonry." But he loosely con- 
founds magic with the magism of the an- 
cient Persians, the mediaeval philosophy 
and modern magnetism, all of which, as 
identical sciences, were engaged in the in- 
vestigation of the nature of man, the mech- 
anism of his thoughts, the faculties of 
his soul, his power over nature, and the es- 
sence of the occult virtues of all things. 
Magism, he says, is to be found in the sen- 
tences of Zoroaster, in the hymns of Or- 
pheus, in the invocations of the Hiero- 
phants, and in the symbols of Pythagoras ; 
and it is reproduced in the philosophy of 
Agrippa and of Cardan, and is recognized 
under the name of Magic in the marvellous 
results of magnetism. Cagliostro, it is 
well known, mingled with his Spurious 
Freemasonry the Superstitions of Magic 
and the Operations of Animal Magnetism. 
But the writers who have sought to estab- 
lish a scheme of Magical Masonry refer 



MAGICIANS 



MAGNANIMOUS 



481 



almost altogether to the supposed power of 
mystical names or words, which they say is 
common to both Masonry and magic. It 
is certain that onomatology, or the science 
of names, forms a very interesting part of 
the investigations of the higher Masonry, 
and it is only in this way that any connec- 
tion can be created between the two sciences. 
Much light, it must be confessed, is thrown 
on many of the mystical names in the 
higher degrees by the dogmas of magic; 
and hence magic furnishes a curious and 
interesting study for the Freemason. 

Magicians, Society of the. A 
society founded at Florence, which became 
a division of the Brothers of Rose Croix. 
They wore in their Chapters the habit of 
members of the Inquisition. 

Magic Squares. A magic square is 
a series of numbers arranged in an equal 
number of cells constituting a square fig- 
ure, the enumeration of all of whose col- 
umns, vertically, horizontally, and diagon- 
ally, will give the same sum. The Oriental 
philosophers, and especially the Jewish 
Talmudists, have indulged in many fanciful 
speculations in reference to these magic 
squares, many of which were considered 
as talismans. The following figure of nine 
squares, containing the nine digits so ar- 
ranged as to make fifteen when counted in 
every way, was of peculiar import : 



4 


9 


2 


3 


5 


7 


8 


1 


6 



There was no talisman more sacred than 
this among the Orientalists, when arranged 
in the following figure : 




Thus arranged, they called it by the 
name of the planet Saturn, ZaHaL, because 
the sum of the 9 digits in the square was 
equal to 45, (1+2+3+4+5+6+7+8+9,) 
which is the numerical value of the letters 
in the word ZaHaL, in the Arabic alphabet. 
The Talmudists also esteemed it as a sacred 
talisman, because 15 is the numerical value 
of the letters of the word n*> JaH, which 
is one of the forms of the Tetragrammaton. 

The Hermetic philosophers called these 
magic squares "tables of the planets," 
and attributed to them many occult vir- 
tues. The table of Saturn consisted of 9 
squares, and has just been given. The 
table of Jupiter consisted of 16 squares of 
numbers, whose total value is 136, and the 
sum of them added, horizontally, perpen- 
dicularly, and diagonally, is always 34; 
thus: 



4 


14 


15 


1 


9 


' 


6 


12 


5 


ii 


10 


8 


16 


2 


3 


13 



So the table of Mars consists of 25 
squares, of the Sun of 36, of Venus of 49, 
of Mercury of 64, and of the Moon of 81. 
These magic squares and their values have 
been used in the symbolism of numbers in 
some of the high degrees of Masonry. 

Magister Ccementariorum. A 
title applied in the Middle Ages to one who 
presided over the building of edifices = 
Master of the Masons. 

Magister Hospitalis. See Master 
of the Hospital. 

Magister Lapidum. Du Cange de- 
fines this as Master Mason ; and he cites 
the statutes of Marseilles as saying : " Tres 
Magistros Lapidis bonos et legales," i. e., 
three good and lawful Master Masons 
"shall be selected to decide on all ques- 
tions about water in the city." 

Magister Militias Christi. See 
Master of the Chivalry of Christ. 

Magister Perrerius. A name 
given in the Middle Ages to a Mason ; lit- 
erally, a Master of Stones, from the French 
pierre, a stone. 

Magister Templi. See Master of 
the Temple. 

Magistri Comacini. See Como. 

Magnanimous. The title applied 
in modern usage to the Order of Knighte 
Templars. 



482 



MAGNETIC 



MAJORITY 



Magnetic Masonry. This is a form 
of Freemasonry which, although long ago 
practised by Cagliostro as a species of char- 
latanism, was first introduced to notice as a 
philosophic system by Ragon in his treatise 
on Maconnerie Occulte. " The occult sci- 
ences," says this writer, " reveal to man the 
mysteries of his nature, the secrets of his 
organization, the means of attaining per- 
fection and happiness ; and, in short, the 
decree of his destiny. Their study was 
that of the high initiations of the Egyp- 
tians ; it is time that they should become 
the study of modern Masons." And again 
he says : " A Masonic society which should 
establish in its bosom a magnetic academy 
would soon find the reward of its labors in 
the good that it would do, and the happi- 
ness which it would create." There can be 
no doubt that the Masonic investigator 
has a right to search everywhere for the 
means of moral, intellectual, and religious 
perfection ; and if he can find anything in 
magnetism which would aid him in the 
search, it is his duty and wisest policy to 
avail himself of it. But, nevertheless, Mag- 
netic Masonry, as a special regime,will hardly 
ever be adopted by the Fraternity. 

MagUS. 1. The fourteenth degree, and 
the first of the Greater Mysteries of the 
system of Illuminism. 2. The ninth and 
last degree of the German Rose Croix. It 
is the singular of Magi, which see. 

Man. The Hebrew interrogative pro- 
noun nO> signifying what? It is a com- 
ponent part of a significant word in Ma- 
sonry. The combination mahhah, literally 
" what ! the," is equivalent, according to 
the Hebrew method of ellipsis, to the ques- 
tion, " What ! is this the ? " 

Maher - Shalal -Hash - Baz. He- 
brew. 12 tyn SS&? T1D. Four Hebrew 
words which the prophet Isaiah was or- 
dered to write upon a tablet, and which 
were afterwards to be the name of his son. 
They signify, "make haste to the prey, 
fall upon the spoil," and were prognostic 
of the sudden attack of the Assyrians. 
They may be said, in their Masonic use, to 
be symbolic of the readiness for action 
which should distinguish a warrior, and 
are therefore of significant use in the sys- 
tem of Masonic Templarism. 

Maier, Michael. A celebrated Rosi- 
crucian and interpreter and defender of 
Rosicrucianism. He was born at Resins- 
burg, in Holstein, in 1568, and died at 
Magdeburg in 1620. He is said to have 
been the first to introduce Rosicrucianism 
into England. He wrote many works on 
thd system, among which the most noted 
are Atlanta Fugiens, 1618 ; Septimana Phil- 
osophica, 1620 ; De Fraternitate Bosw Cru- 
ris, 1618; and Lwus Serius, 1617. Some 



of his contemporaries having denied the 
existence of the Rosicrucian Order, Maier 
in his writings has refuted the calumny 
and warmly defended the society, of which, 
in one of his works, he speaks thus : " Like 
the Pythagoreans and Egyptians, the Rosi- 
crucians exact vows of silence and se- 
crecy. Ignorant men have treated the 
whole as a fiction; but this has arisen 
from the five years' probation to which 
they subject even well -qualified novices 
before they are admitted to the higher 
mysteries, and within this period they are 
to learn how to govern their own tongues." 

Maine. Until the year 1820, the Dis- 
trict of Maine composed a part of the 
political territory of the State of Massachu- 
setts, and its Lodges were under the obedi- 
ence of the Grand Lodge of Massachusetts. 
In that year, a political division having 
taken place, and Maine having been 
erected into an independent State, the 
Masons of Maine took the preliminary 
steps towards an independent Masonic or- 
ganization, in obedience to the universally 
recognized law that political territory 
makes Masonic territory, and that changes 
of political jurisdiction are followed by 
corresponding changes of Masonic jurisdic- 
tion. A memorial was addressed to the 
Grand Lodge of Massachusetts praying for 
its consent to the organization of an inde- 
pendent Grand Lodge and a just division 
of the charity and other funds. A favor- 
able response having been received, a con- 
vention was held at Portland on June 1, 
1820, consisting of delegates from twenty- 
four Lodges, when the Grand Lodge of 
Maine was organized, and William King 
elected Grand Master. 

The Grand Royal Arch Chapter was or- 
ganized in 1821, the Grand Council of 
Royal Arch Masons in 1855, and the 
Grand Commandery in 1852. 

Maitre Macon. The name of the 
third degree in French. 

Mattresse Agissante. Acting Mis- 
tress. The title of the presiding officer of 
a female Lodge in the Egyptian Rite of Cag- 
liostro. 

Mattresse Macon. The third de- 
gree of the French Rite of Adoption. We 
have no equivalent word in English. It 
signifies a Mistress in Masonry. 

Maitrise. This expressive word wants 
an equivalent in English. The French use 
la Maitrise to designate the third or Mas- 
ter's degree. 

Major. The sixth degree of the Ger- 
man Rose Croix. 

Major Illuminate. (Illuminatus Ma- 
jor.) The eighth degree of the Illuminati 
of Bavaria. 

Majority. Elections in Masonic 



MAKE 



MANNINGHAM 



483 



bodies are as a general rule decided by a 
majority of the votes cast. A plurality 
vote is not admissible unless it has been 
provided for by a special by-law. 

Make. "To make Masons" is a very 
ancient term; used in the oldest charges 
extant as synonymous with the verb to ini- 
tiate or receive into the Fraternity. It is 
found in the Landsdowne MS., whose date 
is 1560. " These be all the charges . . . . 
read at the making of a Mason." 

Malach. yhn. An angel. A signifi- 
cant word in the high degrees. Lenning 
gives it improperly as Meleac. 

Malachi or Malachias. The last of 
the prophets. A significant word in the 
thirty-second degree of the Scottish Rite. 

Mallet. One of the working-tools of 
a Mark Master, having the same emblem- 
atic meaning as the common gavel in the 
Entered Apprentice's degree. It teaches 
us to correct the irregularities of temper, 
and, like enlightened reason, to curb the 
aspirations of unbridled ambition, to depress 
the malignity of envy, and to moderate the 
ebullition of anger. It removes from the 
mind all the excrescences of vice, and fits it, 
as a well-wrought stone, for that exalted 
station in the great temple of nature to 
which, as an emanation of the Deity, it is 
entitled. 

The mallet or setting maul is also an em- 
blem of the third degree, and is said to have 
been the implement by which the stones 
were set up at the Temple. It is often 
improperly confounded with the common 
gavel. 

The French Masons, to whom the word 
gavel is unknown, uniformly use maittet, or 
mallet, in its stead, and confound its sym- 
bolic use, as the implement of the presiding 
officer, with the mallet of the English and 
American Mark Master. 

Malta. Anciently, Melita. A small 
island in the Mediterranean Sea, which, 
although occupying only about 170 sq. 
miles, possessed for several centuries a 
greater degree of celebrity than was at- 
tached to any other territory of so little ex- 
tent. It is now a possession of the British 
government, but was occupied from 1530 
to 1798 by the Knights Hospitallers, then 
called Knights of Malta, upon whom it was 
conferred in the former year by Charles the 
Fifth. 

Malta, Cross of. See Cross of Malta. 

Malta, Knight of. See Knight 
of Malta. 

Maltese Cross. See Cross of Malta. 

Man. 1. Man has been called the 
microcosm, or little world, in contradistinc- 
tion to the macrocosm, or great world, by 
some fanciful writers on metaphysics, by 
reason of a supposed correspondence be- 



tween the different parts and qualities of 
his nature and those of the universe. But 
in Masonic symbolism the idea is borrowed 
from Christ and the Apostles, who repeat- 
edly refer to man as a symbol of the Tem- 
ple. 

2. A man was inscribed on the standard 
of the tribe of Reuben, and is borne on the 
Royal Arch banners as appropriate to the 
Grand Master of the second veil. It was 
also the charge in the third quarter of the 
arms of the Athol Grand Lodge. 

3. Der Mann, or the man, is the second 
degree of the German Union. 

4. To be " a man, not a woman," is one 
of the qualifications for Masonic initiation. 
It is the first, and therefore the most im- 
portant, qualification mentioned in the 
ritual. 

Mandate. That which is commanded. 
The Benedictine editors of Du Cange define 
mandatum as " breve aut edictum regium," 
i. e., a royal brief or edict, and mandamentum 
as " literse quibus magistratus aliquid rnan- 
dat," i. e., letters in which a magistrate 
commands anything. Hence the orders 
and decrees of a Grand Master or a Grand 
Lodge are called mandates, and implicit 
obedience to them is of Masonic obligation. 
There is an appeal, yet not a suspensive 
one, from the mandate of a Grand Master 
to the Grand Lodge, but there is none from 
the latter. 

Mangourit, Michel Ange Ber- 
nard de. A distinguished member of 
the Grand Orient of France. He founded 
in 1776, at Rennes, the Rite of Sublimes Elus 
de la Verite, or Sublime Elects of Truth, 
and at Paris the androgynous society of 
Dames of Mount Thabor. He also created 
the Masonic Literary Society of Free 
Thinkers, which existed for three years. 
He delivered lectures which were subse- 
quently published under the title of Cours de 
Philosophie Magonnique, in 500 pp., 4to. He 
also delivered a great many lectures and 
discourses before different Lodges, several 
of which were published. He died, after a 
long and severe illness, February 17, 1829. 

Manna, Pot of. Among the articles 
laid up in the ark of the covenant by Aaron 
was a pot of manna. In the substitute ark, 
commemorated in the Royal Arch degree, 
there was, of course, a representation of it. 
Manna has been considered as a symbol of 
life; not the transitory, but the enduring 
one of a future world. Hence the Pot of 
Manna, Aaron's rod that budded anew, and 
the Book of the Law, which teaches Divine 
Truth, all found together, are appropriately 
considered as the symbols of that eternal life 
which it is the design of the Royal Arch 
degree to teach. 

Manningham, Thomas. Dr. 



484 



MANTLE 



MANUSCRIPTS 



Thomas Manningham was a physician, 
of London, of much repute in the last cen- 
tury. He took an active interest in the 
concerns of Freemasonry, having been ap- 
pointed Deputy Grand Master, in the year 
1752, by Lord Carysfort. He was the au- 
thor of the prayer now so well known to 
the Fraternity, which was presented by him 
to the Grand Lodge, and adopted as a form 
of prayer to be used at the initiation of a can- 
didate. Before that period, no prayer was 
used on such occasions, and the one com- 
posed by Manningham (Oliver says with 
the assistance of Anderson, which I doubt, 
as Anderson died in 1746,) is here given as 
a document of the time. It will be seen 
that in our day it has been somewhat modi- 
fied, Preston making the first change ; and 
that, originally used as one prayer, it has 
since been divided, in this country at least, 
into two, the first part being used as a 
prayer at the opening of a Lodge, and the 
latter at the initiation of a candidate. 

"Most Holy and Glorious Lord God, 
thou Architect of heaven and earth, who 
art the giver of all good gifts and graces ; 
and hath promised that where two or three 
are gathered together in thy name, thou 
wilt be in the midst of them ; in thy Name 
we assemble and meet together, most hum- 
bly beseeching thee to bless us in all our 
undertakings : to give us thy Holy Spirit, 
to enlighten our minds with wisdom and 
understanding; that we may know and 
serve thee aright, that all our doings may 
tend to thy glory and the salvation of our 
souls. And we beseech thee, O Lord God, 
to bless this our present undertaking, and 
to grant that this our Brother may dedicate 
his life to thy service, and be a true and 
faithful Brother amongst us. Endue him 
with Divine wisdom, that he may, with the 
secrets of Masonry, be able to unfold the 
mysteries of godliness and Christianity. 
This we humbly beg, in the name and for 
the sake of Jesus Christ our Lord and 
Saviour, Amen." 

Dr. Manningham rendered other im- 
portant services to Masonry by his advo- 
cacy of healthy reforms and his determined 
opposition to the schismatic efforts of the 
" Ancient Masons." He died February 3, 
1794. The fourth edition of the Book of 
Constitutions speaks of him in exalted 
terms as "distinguished for his affection 
and zeal for Masonry." 

Mantle. A dress placed over all the 
others. It is of very ancient date, being a 
part of the costume of the Hebrews, Greeks, 
and Romans. Among the Anglo-Saxons it 
was the decisive mark of military rank, 
being confined to the cavalry. In the 
Mediaeval ages, and on the institution of 
chivalry, the long, trailing mantle was espe- 



cially reserved as an insignia of knight- 
hood, and was worn by the knight as the 
most august and noble decoration that he 
could have, when he was not dressed in his 
armor. The general color of the mantle, 
in imitation of that of the Roman soldiers, 
was scarlet, which was lined with ermine 
or other precious furs. But some of the 
Orders wore mantles of other colors. Thus 
the Knights Templars were clothed with a 
white mantle having a red cross on the 
breast, and the Knights Hospitallers a black 
mantle with a white cross. The mantle is 
still worn in England and other countries 
of Europe as a mark of rank on state oc- 
casions by peers, and by some magistrates 
as a token of official rank. 

Mantle of Honor. The mantle worn 
by a knight was called the Mantle of 
Honor. This mantle was presented to a 
knight whenever he was made by the king. 

Manual. Relating to the hand, from 
the Latin manus, a hand. See the Masonic 
use of the word in the next two articles. 

Manual Point of Entrance. 
Masons are, in a peculiar manner, re- 
minded, by the hand, of the necessity of a 
prudent and careful observance of all their 
pledges and duties, and hence this organ 
suggests certain symbolic instructions in 
relation to the virtue of prudence. 

Manual Sign. In the early English 
lectures this term is applied to what is now 
called the Manual Point of Entrance. 

Manuscripts. Anderson tells us, in 
the second edition of his Constitutions, 
that in the year 1717 Grand Master Payne 
"desired any brethren to bring to the 
Grand Lodge any old writings and records 
concerning Masons and Masonry, in order 
to show the usages of ancient times, and 
several old copies of the Gothic Constitu- 
tions were produced and collated ; " but 
in consequence of a jealous supposition 
that it would be wrong to commit anything 
to print which related to Masonry, an act 
of Masonic vandalism was perpetrated. 
For Anderson further informs us that in 
1720, " at some private Lodges, several 
very valuable manuscripts (for they had 
nothing yet in print), concerning the Fra- 
ternity, their Lodges, Regulations, Charges, 
Secrets, and Usages, (particularly one writ- 
ten by Mr. Nicholas Stone, the Warden of 
Inigo Jones,) were too hastily burnt by 
some scrupulous Brothers, that those pa- 
pers might not fall into strange hands." 

The recent labors of Masonic scholars 
in England, among whom William James 
Hughan, of Truro, Cornwall, deserves espe- 
cial notice, have succeeded in rescuing 
many of the old Masonic manuscripts from 
oblivion, and we are now actually in pos- 
session of more of these heretofore unpub- 



MAKCHESHVAN 



MARK 



485 



iished treasures of the Craft than were 
probably accessible to Anderson and his 
contemporaries. See Records, Old. 

Marctaeshvan. ptsmn. The second 
month of the Jewish civil year. It begins 
with the new moon in November, and cor- 
responds, therefore, to a part of that month 
and of December. 

Mark. The appropriate jewel of a 
Mark Master. It is made of gold or silver, 
usually of the former metal, and must be 
in the form of a keystone. On the obverse 
or front surface, the device or " mark " se- 
lected by the owner must be engraved 
within a circle composed of the following 
letters: H. T. W. S. S. T. K. S. On the 
reverse or posterior surface, the name of 
the owner, the name of his chapter, and 
the date of his advancement, may be in- 
scribed, although this is not absolutely 
necessary. The "mark" consists of the 
device and surrounding inscription on the 
obverse. The Mark jewel, as prescribed by 
the Supreme Grand Chapter of Scotland, 
is of mother-of-pearl. The circle on one 
side is inscribed with the Hebrew letters 

B'lDNB'lOyn, and the circl e on the 
other side with letters containing the same 
meaning in the vernacular tongue of the 
country in which the chapter is situated, 
and the wearer's mark in the centre. The 
Hebrew letters are the initials of a Hebrew 
sentence equivalent to the English one 
familiar to Mark Masons. It is but a 
translation into Hebrew of the English 
mystical sentence. 

It is not requisite that the device or 
mark should be of a strictly Masonic char- 
acter, although Masonic emblems are fre- 
quently selected in preference to other 
subjects. As soon as adopted it should be 
drawn or described in a book kept by the 
Chapter for that purpose, and it is then 
said to be "recorded in the Book of 
Marks," after which time it can never be 
changed by the possessor for any other, or 
altered in the slightest degree, but remains 
as his " mark " to the day of his death. 

This mark is not a mere ornamental ap- 
pendage of the degree, but is a sacred 
token of the rites of friendship and 
brotherly love, and its presentation at any 
time by the owner to another Mark Master, 
would claim, from the latter, certain acts 
of friendship which are of solemn obliga- 
tion among the Fraternity. A mark thus 
presented, for the purpose of obtaining a 
favor, is said to be pledged; though re- 
maining in the possession of the owner, it 
ceases, for any actual purposes of advan- 
tage, to be his property; nor can it be 
again used by him until, either by the re- 
turn of the favor, or the consent of the 
benefactor, it has been redeemed ; for it is 



a positive law of the Order, that no Mark 
Master shall " pledge his mark a second 
time until he has redeemed it from its pre- 
vious pledge." By this wise provision, the 
unworthy are prevented from making an 
improper use of this valuable token, or 
from levying contributions on their hospi- 
table brethren. Marks or pledges of this 
kind were of frequent use among the an- 
cients, under the name of tessera hospitalis 
and "arrhabo." The nature of the tes- 
sera hospitalis, or, as the Greeks called it, 
av/nj3oAov, cannot be better described than 
in the words of the Scholiast on the Media 
of Euripides, v. 613, where Jason promises 
Medea, on her parting from him, to send 
her the symbols of hospitality which should 
procure her a kind reception in foreign 
countries. It was the custom, says the 
Scholiast, when a guest had been enter- 
tained, to break a die in two parts, one of 
which parts was retained by the guest, so 
that if, at any future period he required 
assistance, on exhibiting the broken pieces 
of the die to each other, the friendship was 
renewed. Plautus, in one of his comedies, 
gives us an exemplification of the manner 
in which these tesseroz or pledges of friend- 
ship were used at Rome, whence it appears 
that the privileges of this friendship were 
extended to the descendants of the con- 
tracting parties. Pcenulus is introduced, 
inquiring for Agorastocles, with whose 
family he had formerly exchanged the 



Ag. Siquidem Antidi march i quseris adopta- 
titium. 
Ego sum ipsus quern tu quseris. 

Pcen. Hem ! quid ego audio ? 

Ag. Antidamse me gnatum esse. 

Pcen. Si ita est, tesseram 
Conferre si vis hospitalem, eccam, attuli. 

Ag. Agedum hue ostende; est par probe; 
nam habeo domum. 

Posn. O mi hospes, salve multum ; nam mini 
tuus pater, 

Pater tuus ergo hospes, Antidamas fuit : 
Hsec mihi hospitalis tessera cum illo fuit. 

Pcenul., act. v., s. c. 2, ver. 85. 

Ag. Antidimarchus' adopted son, 
If you do seek, I am the very man. 

Pcen. How ! do I hear aright ? 

Ag. I am the son 
Of old Antidamus. 

Pcen. If so, I pray you 
Compare with me the hospitable die 
P ve brought this with me. 

Ag. Prithee, let me see it. 
It is, indeed, the very counterpart 
Of mine at home. 

Pcen. All hail, my welcome guest, 
Your father was my guest, Antidamus. 
Your father was my honored guest, and then 
This hospitable die with me he parted. 

These tesserce, thus used, like the Mark 
Master's mark, for the purposes of perpetu- 
ating friendship and rendering its union 



486 



JVIAKK 



MARK 



more sacred, were constructed in the fol- 
lowing manner : they took a small piece of 
bone, ivory, or stone, generally of a square 
or cubical form, and dividing it into equal 
parts, each wrote his own name, or some 
other inscription, upon one of the pieces ; 
they then made a mutual exchange, and, 
lest falling into other hands it should give 
occasion to imposture, the pledge was pre- 
served with the greatest secrecy, and no 
one knew the name inscribed upon it ex- 
cept the possessor. 

The primitive Christians seem to have 
adopted a similar practice, and the tessera 
was carried by them in their travels, as a 
means of introduction to their fellow Chris- 
tians. A favorite inscription with them 
were the letters II. T. A. II., being the ini- 
tials of TLaTTjp, Tcog, Ayiov Tlvevfia, or Father, 
Son, and Holy Ghost. The use of these 
tesserce, in the place of written certificates, 
continued, says Dr. Harris, (Diss, on the 
Tess. Hosp.,) until the eleventh century, 
at which time they are mentioned by Bur- 
chardus, Archbishop of Worms, in a visita- 
tion charge. 

The " arrhabo " was a similar keepsake, 
formed by breaking a piece of money in 
two. The etymology of this word shows 
distinctly that the Romans borrowed the 
custom of these pledges from the ancient 
Israelites. For it is derived from the He- 
brew arabon, a pledge. 

With this detail of the customs of the 
ancients before us, we can easily explain 
the well-known passage in Eevelation ii. 
17. " To him that overcometh will I give 
a white stone, and in it a new name writ- 
ten, which no man knoweth saving he that 
receiveth it." That is, to borrow the inter- 
pretation of Harris, " To him that over- 
cometh will I give a pledge of my affection, 
which shall constitute him my friend, and 
entitle him to privileges and honors of 
which none else can know the value or the 
extent." 

Mark Man. According to Masonic 
tradition, the Mark Men were the War- 
dens, as the Mark Masters were the Mas- 
ters of the Fellow Craft Lodges, at the 
building of the Temple. They distributed 
the marks to the workmen, and made the 
first inspection of the work, which was 
afterwards to be approved by the overseers. 
As a degree, the Mark Man is not recog- 
nized in the United States. In England 
it is sometimes, but not generally, worked 
as preparatory to the degree of Mark Master. 
In Scotland, in 1778, it was given to Fel- 
low Crafts, while the Mark Master was re- 
stricted to Master Masons. It is not recog- 
nized in the present regulations of the Su- 
preme Grand Chapter of Scotland. Much 
of the esoteric ritual of the Mark Man has 



been incorporated into the Mark Master of 
the American System. 

Mark Master. The fourth degree 
of the American Rite. The traditions of 
the degree make it of great historical im- 
portance, since by them we are informed 
that by its influence each Operative Mason 
at the building of the Temple was known 
and distinguished, and the disorder and 
confusion which might otherwise have at- 
tended so immense an undertaking was 
completely prevented. Not less useful is it 
in its symbolic signification. As illustra- 
tive of the Fellow Craft, the fourth degree 
is particularly directed to the inculcation 
of order, regularity, and discipline. It 
teaches us that we should discharge all the 
duties of our several stations with preci- 
sion and punctuality ; that the work of 
our hands and the thoughts of our hearts 
should be good and true — not unfinished 
and imperfect, not sinful and defective — 
but such as the Great Overseer and Judge 
of heaven and earth, will see fit to approve 
as a worthy oblation from his creatures. 
If the Fellow Craft's degree is devoted to 
the inculcation of learning, that of the 
Mark Master is intended to instruct us how 
that learning can most usefully and judi- 
ciously be employed for our own honor and 
the profit of others. And it holds forth to 
the desponding the encouraging thought, 
that although our motives may sometimes 
be misinterpreted by our erring fellow mor- 
tals, our attainments be underrated, and 
our reputations be traduced by the envious 
and malicious, there is one, at least, who 
sees not with the eyes of man, but may yet 
make that stone which the builders rejected, 
the head of the corner. The intimate con- 
nection then, between the second and fourth 
degrees of Masonry, is this, that while one 
inculcates the necessary exercise of all the 
duties of life, the other teaches the impor- 
tance of performing them with systematic 
regularity. The true Mark Master is a 
type of that man mentioned in the sacred 
parable who received from his master this 
approving language — "Well done, good 
and faithful servant ; thou hast been faith- 
ful over a few things, I will make thee ruler 
over many things : enter thou into the joys 
of thy Lord." 

In this country, the Mark Master's is i;he 
first degree given in a Royal Arch Chapter. 
Its officers are a Right Worshipful Master, 
Senior and Junior Wardens, Secretary, 
Treasurer, Senior and Junior Deacons, 
Master, Senior and Junior Overseers. The 
degree cannot be conferred when less than 
six are present, who, in that case, must be 
the first and last three officers above named. 
The working-tools are the Mallet and In- 
denting Chisel, (which see.) The symbolic 



MARK 



MARKS 



487 



color is purple. The Mark Master's degree 
is now given in England under the author- 
ity of the Grand Lodge of Mark Mastei-s, 
which was established in June, 1856, and 
is a jurisdiction independent of the Grand 
Lodge. The officers are the same as in 
America, with the addition of a Chaplain, 
Director of Ceremonies, Assistant Director, 
Registrar of Marks, Inner Guard or Time 
Keeper, and two Stewards. Master Ma- 
sons are eligible for initiation. Bro. Hu- 
ghan says that the degree is virtually the 
same in England, Scotland, and Ireland. 
It differs, however, in some respects from 
the American degree. 

Mark of tlie Craft, Regular. In 
the Mark degree there is a certain stone 
which is said, in the ritual, not to have 
upon it the regular mark of the Craft. This 
expression is derived from the following 
tradition of the degree. At the building 
of the Temple, each workman placed his 
own mark upon his own materials, so that 
the workmanship of every mason might be 
readily distinguished, and praise .or blame 
be justly awarded. These marks, accord- 
ing to the lectures, consisted of mathemati- 
cal figures, squares, angles, lines, and per- 
pendiculars, and hence any figure of a 
different kind, such as a circle, would not 
be deemed " the regular mark of the Craft." 
Of the three stones used in the Mark de- 
gree, one is inscribed with a square and 
another with a plumb or perpendicular, 
because these were marks familiar to the 
Craft; but the third, which is inscribed 
with a circle and certain hieroglyphics, was 
not known, and was not, therefore, called 
" regular." 

Marks of the Craft. In former 
times, Operative Masons, the "Steinmetzen" 
of Germany, were accustomed to place some 
mark or sign of their own invention, 
which, like the monogram of the painters, 
would seem to identify the work of each. 
They are to be found upon the cathedrals, 
churches, castles, and other stately build- 
ings erected since the twelfth century, or a 
little earlier, in Germany, France, Eng- 
land, and Scotland. As Mr. Godwin has 
observed in his History in Ruins, it is 
curious to see that these marks are of the 
same character, in form, in all these dif- 
ferent countries. They were principally 
crosses, triangles, and other mathematical 
figures, and many of them were religious 
symbols. Specimens taken from different 
buildings supply such forms as follow. 

The last of these is the well-known 
vesica piscis, the symbol of Christ among the 
primitive Christians, and the last but one 
is the Pythagorean pentalpha. A writer 
in the London Times (August 13th, 1835,) 
is incorrect in stating that these marks are 



confined to Germany, and are to be found 
only since the twelfth or thirteenth cen- 
turies. More recent researches have shown 



+ m 2* 

H 1^X3 



that they existed in many other countries, 
especially in Scotland, and that they were 
practised by the builders of ancient times. 
Thus Ainsworth, in his Travels, (ii. 167,) 
tells us, in his description of the ruins of 
Al-Hadhv in Mesopotamia, that " every 
stone, not only in the chief building, but 
in the walls and bastions and other public 
monuments, when not defaced by time, is 
marked with a character which is for the 
most part either a Chaldean letter or nu- 
meral." M. Didron, who reported a series 
of observations on the subject of these Ma- 
sons' marks to the Comite Historique des 
Arts et Monumens, of Paris, believes that he 
can discover in them references to distinct 
schools or Lodges of Masons. He divides 
them into two classes : those of the over- 
seers, and those of the men who worked the 
stones. The marks of the first class con- 
sist of monogrammatic characters ; those of 
the second, are of the nature of symbols, 
such as shoes, trowels, mallets, etc. 

A correspondent of the Freemason's 
Quarterly Review states that similar marks 
are to be found on the stones which com- 
pose the walls of the fortress of Allahabad, 
which was erected in 1542, in the East In- 
dies. " The walls," says this writer, " are 
composed of large oblong blocks of red 
granite, and are almost everywhere covered 
by Masonic emblems, which evince some- 
thing more than mere ornament. They 
are not confined to one particular spot, but 
are scattered over the walls of the fortress, 
in many places as high as thirty or forty 
feet from the ground. It is quite certain 
that thousands of stones on the walls, bear- 
ing these Masonic symbols, were carved, 
marked, and numbered in the quarry pre- 
vious to the erection of the building." 

In the ancient buildings of England and 
France, these marks are to be found in 
great abundance. In a communication, 
on this subject, to the London Society of 



488 



MARROW 



MARYLAND 



Antiquaries, Mr. Godwin states, " that, in his 
opinion, these marks, if collected and com- 
pared, might assist in connecting the vari- 
ous bands of operatives, who, under the pro- 
tection of the Church — mystically united 
— spread themselves ^over Europe during 
the Middle Ages, and are known as Free- 
masons." Mr. Godwin describes these 
marks as varying in length from two to 
seven inches, and as formed by a single 
line, slightly indented, consisting chiefly 
of crosses, known Masonic symbols, em- 
blems of the Trinity and of eternity, the 
double triangle, trowel, square, etc. 

The same writer observes that, in a con- 
versation, in September, 1844, with a Ma- 
son at work on the Canterbury Cathedral, 
he "found that many Masons [all who 
were Freemasons) had their mystic marks 
handed down from generation to genera- 
tion; this man had his mark from his 
father, and he received it from his grand- 
father." 

Marrow in the Bone. An absurd 
corruption of a Jewish word, and still more 
absurdly said to be its translation. It has 
no appropriate signification in the place to 
which it is applied, but was once religiously 
believed in by many Masons, who, being ig- 
norant of the Hebrew language, accepted it 
as a true interpretation. It is now univer- 
sally rejected by the intelligent portion of 
the Craft. 

Marseilles, Mother Lodge of. A 
Lodge was established in 1748, at Marseilles, 
in France, Thory says, by a travelling Ma- 
son, under the name of St. Jean d'Ecosse. 
It afterwards assumed the name of Mother 
Lodge of Marseilles, and still later the 
name of Scottish Mother Lodge of France. 
It granted Warrants of its own authority 
for Lodges in France and in the colonies ; 
among others for one at New Orleans, in 
Louisiana. 

Marshal. An officer common to 
several Masonic bodies, whose duty is to 
regulate processions and other public solem- 
nities. In Grand bodies he is called a 
Grand Marshal. In the American Royal 
Arch System, the Captain of the Host acts 
on public occasions as the Marshal. The 
Marshal's ensign of office is a baton or 
short rod. The office of Marshal in State 
affairs is very ancient. It was found in the 
court of the Byzantine emperors, and was 
introduced into England from France at the 
period of the conquest. His badge of office 
was at first a rod or verge, which was after- 
fwards abbreviated to the baton, for, as an 
old writer has observed, (Thinne,) "the 
verge or rod was the ensign of him who 
had authority to reform evil in warre and in 
peace, and to see quiet and order observed 
among the people." 



Martel. Charles Martel, who died in 
741, although not actually king, reigned 
over France under the title of Mayor of the 
Palace. Rebold {Hist. Gen., p. 69,) says 
that " at the request of the Anglo-Saxon 
kings, he sent workmen and Masters into 
England." The Operative Masons of the 
Middle Ages considered him as one of their 
patrons, and give the following account of 
him in their Legend of the Craft. " There 
was one of the Royal line of France called 
Charles Marshall, and he was a man that 
loved well the said Craft and took upon 
him the Rules and Manners, and after that 
By the Grace of God he was elect to be 
the King of France, and when he was in his 
Estate, he helped to make those Masons 
that were now, and sett them on Work and 
gave them Charges and Manners and good 
pay as he had learned of other Masons, and 
confirmed them a Charter from yeare to 
yeare to hold their Assembly when they 
would, and Cherished them right well, and 
thug came this Noble Craft into France." 

Martha. The fourth degree of the 
Eastern Star ; a Rite of American Adop- 
tive Masonry. 

Martinism. The Rite of Martinism, 
called also the Rectified Rite, was instituted 
at Lyons, by the Marquis de St. Martin, a 
disciple of Martinez Paschalis, of whose Rite 
it was pretended to be a reform. Martin- 
ism was divided into two classes, called Tem- 
ples, in which were the following degrees. 

I. Temple. 1. Apprentice. 2. Fellow 
Craft. 3. Master Mason. 4. Past Master. 
5. Elect. 6. Grand Architect. 7. Mason 
of the Secret. 

II. Temple. 8. Prince of Jerusalem. 9. 
Knight of Palestine. 10. Kadosh. 

The degrees of Martinism abounded in 
the reveries of the Mystics. See Saint 
Martin. 

Martin, Louis Claude de St. 
See Saint Martin. 

Martyr, A title bestowed by the 
Templars on their last Grand Master, James 
de Molay. If, as Du Cange says, the 
Church sometimes gives the title of martyr 
to men of illustrious sanctity, who have 
suffered death not for the confession of the 
name of Christ, but for some other cause, 
being slain by impious men, then De Molay, 
as the innocent victim of the malignant 
schemes of an atrocious pope and king, 
was clearly entitled to the appellation. 

Martyrs, Four Crowned. See 
Four Crowned Martyrs. 

Maryland. Freemasonry was intro- 
duced into Maryland, in 1750, by the Pro- 
vincial Grand Lodge of Massachusetts, 
which issued a Charter for the establish- 
ment of a Lodge at Annapolis. Five other 
Lodges were subsequently chartered by the 



MASON 



MASON 



489 



Provincial Grand Lodge of Pennsylvania, 
and one in 1765, at Joppa, by the Grand 
Lodge of England. On the 31st of July, 
1783, these five Lodges held a convention 
at Talbot Court-House, and informally or- 
ganized a Grand Lodge. But 'as the Lodge 
at Annapolis had taken no part in this 
movement, another convention of all the 
Lodges was held at Baltimore on the 17th 
of April, 1787, and the Grand Lodge of 
Maryland was duly organized, John Coates 
being elected the Grand Master. The 
Grand Chapter was established in 1812. 

Mason Crowned. [Macon Couronne.) 
A degree in the nomenclature of Fus- 
tier. 

Mason, Derivation of the 
Word. The search for the etymology 
or derivation of the word Mason has given 
rise to numerous theories, some of them 
ingenious, but many of them very absurd. 
Thus, a writer in the European Magazine, 
for February, 1792, who signs his name as 
"George Drake," lieutenant of marines, 
attempts to trace the Masons to the Druids, 
and derives Mason from May's on, May's 
being in reference to May-day, the great fes- 
tival of the Druids, and on meaning men, as 
in the French on dit, for homme dit. Ac- 
cording to this, May's on therefore means 
the Men of May. But this idea is not 
original with Drake, since the same deriva- 
tion was urged in 1766 by Cleland, in his 
essays on The Way to Things in Words, and 
on The Real Secret of Freemasons. 

Hutchinson, in his search for a deriva- 
tion, seems to have been perplexed with 
the variety of roots that presented them- 
selves, and, being inclined to believe that 
the name of Mason " has its derivation from 
a language in which it implies some strong 
indication or distinction of the nature of 
the society, and that it has no relation to 
architects," looks for the root in the Greek 
tongue. Thus he thinks that Mason may 
come from Maw laov, Mao Soon, "I seek 
salvation," or from Mwn/f, Mystes, " an ini- 
tiate ; " and that Masonry is only a corrup- 
tion of Meaovpaveu, Mesouraneo, "I am in 
the midst of heaven ; " or from Ma^opovd, 
Mazourouth, sl constellation mentioned by 
Job, or from Mvorr/pcov, Mysterion, " a mys- 
tery." 

Lessing says, in his Ernst und Folk, that 
Masa in the Anglo-Saxon signifies a table, 
and that Masonry, consequently, is a society 
of the table. 

Nicolai thinks he finds the root in the 
Low Latin word of the Middle Ages Mas- 
sonya, or Masonia, which signifies an ex- 
clusive society or club, such as that of the 
round-table. 

Coming down to later times, we find Bro. 
C. W. Moore, in his Boston Magazine, of 
3 M 



May, 1844, deriving Mason from Aidorofiog, 
Lithotomos, " a Stone-cutter." But although 
fully aware of the elasticity of etymologi- 
cal rules, it surpasses our ingenuity to get 
Mason etymologically out of Lithotomos. 

Bro. Giles F. Yates sought for the deri- 
vation of Mason in the Greek word Ma(,oveq, 
Mazones, a festival of Dionysus, and he 
thought that this was another proof of the 
lineal descent of the Masonic order from 
the Dionysiac Artificers. 

The late William S. Eockwell, who was 
accustomed to find all his Masonry in the 
Egyptian mysteries, and who was a thor- 
ough student of the Egyptian hieroglyphic 
system, derives the word Mason from a com- 
bination of two phonetic signs, the one 
being MAI, and signifying "to love," and 
the other being SON, which means "a 
brother." Hence, he says, " this combina- 
tion, MAISON, expresses exactly in sound 
our word MASON, and signifies literally 
loving brother, that is, philadelphus, brother 
of an association, and thus corresponds also 
in sense." 

But all of these fanciful etymologies, 
which would have terrified Bopp, Grimm, 
or Miiller, or any other student of linguis- 
tic relations, forcibly remind us of the 
French epigrammatist, who admitted that 
alphina came from equus, but that, in so 
coming, it had very considerably changed 
its route. 

What, then, is the true derivation of the 
word Mason ? Let us see what the orthce- 
pists, who had no Masonic theories, have 
said upon the subject. 

Webster, seeing that in Spanish masa 
means mortar, is inclined to derive Mason, 
as denoting one that works in mortar, from 
the root of mass, which of course gave 
birth to the Spanish word. 

In Low or Mediaeval Latin, Mason was 
machio or macio, and this Du Cange derives 
from the Latin maceria, " a long wall." 
Others find a derivation in machines, be- 
cause the builders stood upon machines to 
raise their walls. But Richardson takes a 
common sense view of the subject. He 
says, " It appears to be obviously the same 
word as maison, a house or mansion, ap- 
plied to the person who builds, instead of 
the thing built. The French Maissoner is 
to build houses; Masonner, to build of 
stone. The word Mason is applied by usage 
to a builder in stone, and Masonry to work 
in stone." 

Carpenter gives Massom, used in 1225, 
for a building of stone, and Massonus, used 
in 1304, for a Mason ; and the Benedictine 
editors of Du Cange define Massoneria " a 
building, the French Maqonnerie, and Mas- 
sonerius," as Latomus or a Mason, both 
words in manuscripts of 1385. 



490 



MASONEY 



MASSACHUSETTS 



As a practical question, we are com- 
pelled to reject all those fanciful deriva- 
tions which connect the Masons etymologi- 
cally and historically with the Greeks, the 
Egyptians, or the Druids, and to take the 
word Mason in its ordinary signification of a 
worker in stone, and thus indicate the ori- 
gin of the Order from a society or associa- 
tion of practical and operative builders. 
We need no better root than the Mediaeval 
Latin Magonner, to build, or Magonetus, a 
builder. 

Masoney. Lessing, in his Ernst und 
Falk, gives this word as signifying in Eng- 
lish Masonry. He is in error. There is no 
such English word. 

Mason Hermetic. {Magon Herme- 
tique.) A degree in the Archives of the 
Mother Lodge of the Eclectic Philosophic 
Eite. 
Masonic Hall. See Hall, Masonic. 
Mason, Illustrious and Sub- 
lime Grand Master. [Magon Illustre 
et Sublime Grand Maltre.) A degree in the 
manuscript collection of Peuvret. 

Mason of the Secret. [Magon du 
Secret.) 1. The sixth degree of the Rite of 
Tschoudy. 2. The seventh degree of the 
Eite of Saint Martin. 

Mason, Operative. See Operative 
Mason. 

Mason, Perfect. [Magon Par/ait.) 
The twenty-seventh degree of the collection 
of the Metropolitan Chapter of France. 

Mason Philosopher. [Magon Phi- 
losophe.) A degree in the manuscript col- 
lection of Peuvret. 

Mason, Practical. The French so 
call an Operative Mason, Magon de Pratique. 
Masonry. Although Masonry is of 
two kinds, Operative and Speculative, yet 
Masonic writers frequently employ the word 
Masonry as synonymous with Freemasonry. 
Masonry, Operative. See Opera- 
tive Masonry. 

Masonry, Origin of. See Origin 
of Masonry. 

Masonry, Speculative. See Spec- 
ulative Masonry. 

Masons, Company of. One of the 
ninety-one livery companies of London, but 
not one of the twelve greater ones. Their 
arms are azure, on a chevron, between three 
castles argent, a pair of compasses some- 
what extended of the 1st ; crest, a castle of 
the 2d ; and motto, " The Lord is all our 
trust." These were granted by Clarencieux, 
Kiug of arms, in 1477, but they were not 
incorporated until Charles II. gave them a 
charter in 1677. They are not to be con- 
founded with the Fraternity of Freemasons, 
but originally there was some connection 
between the two. At their hall in Basing- 
hall Street, Ashmole says that in 1682 he 



was " admitted into the fellowship of Free- 
masons." 

Mason, Scottish Master. [Magon 
Ecossais Maltre.) Also called Perfect Elect, 
Eluparfait. A degree in the Archives of 
the Mother Lodge of the Philosophic Scot- 
tish Eite. 

Masons, Emperor of all the. 
[Magons, Empereur de tons les. ) A degree 
cited in the nomenclature of Fustier. 

Mason, Speculative. See Specula- 
tive Mason. 

Mason, Stone. See Stonemasons. 

Mason Sublime. [Magon sublime.) 
A degree in the manuscript collection of 
Peuvret. 

Mason, Sublime Operative. 
[Magon Sublime Pratique.) A degree in the 
manuscript collection of Peuvret. 

Mason's Wife and Daughter. 
A degree frequently conferred in the United 
States on the wives, daughters, sisters, and 
mothers of Masons, to secure to them, by 
investing them with a peculiar mode of 
recognition,the aid and assistanceof the Fra- 
ternity. It may be conferred by any Master 
Mason, and the requirement is that the recip- 
ient shall be the wife, unmarried daughter, 
unmarried sister, or widowed mother of a 
Master Mason. It is sometimes called the 
Holy Virgin, and has been by some deemed 
of so much importance that a Manual of it, 
with the title of The Ladies 7 Masonry, or 
Hieroglyphic Monitor, was published at 
Louisville, Kentucky, in 1851, by Past 
Grand Master William Leigh, of Alabama. 

Mason, True. [Magon Vrai.) A de- 
gree composed by Pernetty. It is the only 
one of the high hermetic degrees of the 
Eite of Avignon, and it became the first 
degree of the same system after it was 
transplanted to Montpellier. See Academy 
of True Masons. 

Masoretic Points. The Hebrew 
alphabet is without vowels, which were tra- 
ditionally supplied by the reader from oral 
instruction, and hence the true ancient 
sounds of thewords have been lost. But about 
the eighth and ninth centuries a school of 
Eabbins, called Masorites, invented vowel 
points, to be placed above or below the con- 
sonants, so as to give them a determined 
pronunciation. These Masoretic points are 
never used by the Jews in their rolls of the 
law, and in all investigations into the deri- 
vation and meaning of Hebrew names, 
Masonic scholars and other etymologists 
always reject them. 

Massachusetts. Freemasonry was 
introduced into Massachusetts, in 1733, by 
a Deputation granted to Henry Price as 
Grand Master of North America, dated 
April 30th, 1733. Price, on July 30th of 
the same year, organized the "St. John's 



MASSONUS 



MASTER 



491 



Grand Lodge," which immediately granted 
a Warrant to " St. John's Lodge" in Boston. 
On Nov. 30th, 1752, the Grand Lodge of 
Scotland granted a Warrant to "St. An- 
drew's Lodge ; " and thus the dissensions 
of the Ancients and Moderns began in Mas- 
sachusetts. On Dec. 27th,^ 1769, St. An- 
drew's Lodge, with the assistance of three 
travelling Lodges in the British army, or- 
ganized the Grand Lodge of Massachusetts, 
and elected Joseph Warren Grand Master. 
In 1792, the two Grand Lodges united and 
formed the " Grand Lodge of the Most An- 
cient and Honorable Society of Free and 
Accepted Masons for the Commonwealth 
of Massachusetts," and elected John Cutler 
Grand Master. 

The Grand Chapter of Massachusetts was 
organized June 12th, 1798, and the Grand 
Council of Royal and Select Masters in 
1826. The Grand Commandery, which 
exercises jurisdiction over both Massachu- 
setts and Rhode Island, was established 
May 6th, 1805. In 1807 it extended its 
jurisdiction, and called itself "The United 
States Grand Encampment." In 1816, it 
united with other Encampments at a con- 
vention in Philadelphia, where a General 
Grand Encampment of the United States 
was formed ; and in 1819, at the meeting 
of that body, the representatives of the 
"Grand Encampment of Massachusetts 
and Rhode Island " are recorded as being 
present. And from that time it has re- 
tained that title, only changing it, in 1859, 
to "Grand Commandery," in compliance 
with the new Constitution of the Grand 
Encampment of the United States. 

Massonus. Used in the thirteenth 
and fourteenth centuries, according to Car- 
penter, {Gloss.,) for Mason. 

Master, Absolute Sovereign 
Grand. (Souverain Grand Maitre absolu.) 
The ninetieth and last degree of the Rite 
of Mizraim. 

Master ad Vitam. In the French 
Masonry of the earlier part of the last cen- 
tury, the Masters of Lodges were not elected 
annually, but held their office for life. 
Hence they were called Masters ad Vitam, 
or Masters for life. 

Master, Ancient. {Maitre Ancien.) 
The fourth degree of the Rite of Martinism. 
This would more properly be translated 
Past Master, for it has the same position in 
the regime of St. Martin that the Past Mas- 
ter has in the English system. 

Master Architect, Grand. See 
Grand Master Architect. 

Master Architect, Perfect. {Mai- 
tre Architecte Parfait.) A degree in the 
Archives of the Mother Lodge of the Phil- 
osophic Scottish Rite, and in some other 
collections. 



Master Architect, Prussian. 

{Maitre Architecte Prussien.) A degree in 
the Archives of the Mother Lodge of the 
Philosophic Scottish Rite. 

Master, Blue. A name sometimes 
given, in the Scottish Rite, to Master Ma- 
sons of the third degree, in contradistinc- 
tion to some of the higher degrees, and in 
reference to the color of their collar. 

Master Builder. Taking the word 
master in the sense of one possessed of the 
highest degree of skill and knowledge, the 
epithet " Master Builder " is sometimes 
used by Masons as an epithet of the Grand 
Architect of the Universe. Urquhart {Pil- 
lars of Hercules, ii. 67,) derives it from the 
ancient Hebrews, who, he says, "used alga- 
bil, the Master Builder, as an epithet of 
God." 

Master, Cohen. {Maitre Coen.) A 
degree in the collection of the Mother 
Lodge of the Philosophic Scottish Rite. 

Master, Crowned. {Maitre Cou- 
ronne.) A degree in the collection of the 
Lodge of Saint Louis des Amis-Reunis at 
Calais. 

_ Master, Egyptian. (Maitre Egyp- 
tien.) A degree in the Archives of the 
Mother Lodge of the Philosophic Scottish 
Rite. 

Master, Elect. See Elect Master. 

Master, English. {Maitre Anglais.) 
The eighth degree of the Rite of Mizraim. 

Master, English Perfect. {Maitre 
Parfait Anglais.) A degree in the collec- 
tion of Le Rouge. 

Master, Four Times Tenerable. 
{Maitre quatre fois Venerable.) A degree 
introduced into Berlin by the Marquis de 
Bernez. 

Master, Grand. See Grand Master. 

Master Hermetic. {Maitre Herme- 
tique.) A degree in the collection of Le- 
manceau. 

Master, Illustrious. {Maitre Illus- 
tre.) A degree in the collection of Leman- 
ceau. 

Master, Illustrious Symbolic. 
{Maitre Symbolique lllustre.) A degree in 
the nomenclature of Fustier. 

Master in Israel. See Intendant of 
the Building. 

Master in Perfect Architecture. 
{Maitre en la Parfaite Architecture.) A de- 
gree in the nomenclature of Fustier. 

Master in the Chair. {Meisterim 
Stuhl.) The name given in Germany to 
the presiding officer of a Lodge. It is the 
same as the Worshipful Master in Eng- 
lish. 

Master, Irish. {Maitre Irlandais.) 
The seventh degree of the Rite of Miz- 
raim. Ramsay gave this name at first to 
the degree which he subsequently called 



492 



MASTER 



MASTER 



Maitre Ecossais or Scottish Master. It is still 

the seventh degree of the Rite of Mizraim. 

Master, Kabbalistic. [Maitre 

Cabalistique.) A degree in the collection 
of the Mother Lodge of the Philosophic 
Scottish Rite. 

Master, Little Elect. [Petit Maitre 
du.) A degree in the Archives of the 
Mother Lodge of the Philosophic Scottish 
Rite. 

Master Mason. In all the Rites of 
Masonry, no matter how variant may be 
their organization in the high degrees, the 
Master Mason constitutes the third degree. 
In form this degree is also every where sub- 
stantially the same, because its legend is an 
essentia] part of it ; and, as on that legend 
the degree must be founded, there can no- 
where be any important variation, because 
the tradition has at all times been the same. 

The Master Mason's degree was originally 
called the summit of Ancient Craft Ma- 
sonry ; and so it must have been before the 
disseverance from it of the Royal Arch, by 
which I mean not the ritual, but the sym- 
bolism of Arch Masonry. But under its 
present organization the degree is actually 
incomplete, because it needs a complement 
that is only to be supplied in a higher one. 
Hence its symbolism is necessarily re- 
stricted, in it3 mutilated form, to the first 
Temple and the present life, although it 
gives the assurance of a future one. 

As the whole system of Craft Masonry is 
intended to present the symbolic idea of 
man passing through the pilgrimage of life, 
each degree is appropriated to a certain 
portion of that pilgrimage. If, then, the 
first degree is a representation of youth, the 
time to learn, and the second of manhood 
or the time to work, the third is symbolic 
of old age, with its trials, its sufferings, and 
its final termination in death. The time 
for toiling is now over — the opportunity 
to learn has passed away — the spiritual 
temple that we all have been striving to 
erect in our hearts, is now nearly completed, 
and the wearied workman awaits only the 
word of the Grand Master of the Universe, 
to call him from the labors of earth to the 
eternal refreshments of heaven. Hence, 
this is, by far, the most solemn and sacred of 
the degrees of Masonry ; and it has, in con- 
sequence of the profound truths which it 
inculcates, been distinguished by the Craft 
as the sublime degree. As an Entered Ap- 
prentice, the Mason was taught those ele- 
mentary instructions which were to fit him 
for further advancement in his profession, 
just as the youth is supplied with that ru- 
dimentary education which is to prepare 
him for entering on the active duties of life ; 
as a Fellow Craft, he is directed to continue 
his investigations in the science of the Insti- 



tution, and to labor diligently in the tasks it 
prescribes, just as the man is required to 
enlarge his mind by the acquisition of new 
ideas, and to extend his usefulness to his 
fellow-creatures; but, as a Master Mason, 
he is taught the last, the most important, 
and the most necessary of truths, that hav- 
ing been faithful to all his trusts, he is at 
last to die, and to receive the reward of his 
fidelity. 

It was the single object of all the ancient 
rites and mysteries practised in the very 
bosom of Pagan darkness, shining as a soli- 
tary beacon in all that surrounding gloom, 
and cheering the philosopher in his weary 
pilgrimage of life, to teach the immortality 
of the soul. This is still the great design of 
the third degree of Masonry. This is the 
scope and aim of its ritual. The Master Ma- 
son represents man, when youth, manhood, 
old age, and life itself, have passed away as 
fleeting shadows, yet raised from the grave 
of iniquity, and quickened into another and 
a better existence. By its legend and all its 
ritual, it is implied that we have been re- 
deemed from the death of sin and the sep- 
ulchre of pollution. " The ceremonies and 
the lecture," says Dr. Crucefix, "beauti- 
fully illustrate this all-engrossing subject ; 
and the conclusion we arrive at is, that 
youth, properly directed, leads us to honor- 
able and virtuous maturity, and that the 
life of man, regulated by morality, faith, 
and justice, will be rewarded at its closing 
hour, by the prospect of eternal bliss." 

Masonic historians have found much dif- 
ficulty in settling the question as to the 
time of the invention and composition of 
the degree. The theory that at the build- 
ing of the Temple of Jerusalem the Craft 
were divided into three or even more de- 
grees, being only a symbolic myth, must be 
discarded in any historical discussion of 
the subject. The real question at issue is 
whether the Master Mason's degree, as a 
degree, was in existence among the Opera- 
tive Freemasons before the eighteenth cen- 
tury, or whether we owe it to the Revivalists 
of 1717. Bro. Wm. J. Hughan, in a very 
able article on this subject, published in 
1873, in the Voice of Masonry, says that " so 
far the evidence respecting its history goes 
no farther back than the early part of the 
last century." The evidence, however, is 
all of a negative character. There is none 
that the degree existed in the seventeenth 
century or earlier, and there is none that 
it did not. All the old manuscripts speak 
of Masters and Fellows, but these might 
have been and probably were only titles of 
rank. The Sloane MS., No. 3329, speaks, 
it is true, of modes of recognition peculiar 
to Masters and Fellows, and also of a Lodge 
consisting of Masters, Fellows, and Appren- 



MASTEK 



MASTER 



493 



tices. But even if we give to this MS. its 
earliest date, that which is assigned to it 
by Findel, near the end of the seventeenth 
century, it will not necessarily follow that 
these Masters, Fellows, and Apprentices 
had each a separate and distinct degree. 
Indeed, it refers only to one Lodge, which 
was, however, constituted by three different 
ranks ; and it records but one oath, so that 
it is possible that there was only one com- 
mon form of initiation. 

The first positive historical evidence that 
we have of the existence of a Master's de- 
gree is to be found in the General Eegula- 
tions compiled by Payne in 1720. It is 
there declared that Apprentices must be 
admitted Masters and Fellow Crafts only 
in the Grand Lodge. The degree was then 
in existence. But this record would not 
militate against the theory advanced by 
some that Desaguliers was its author in 
1717. Dermott asserts that the degree, as 
we now have it, was the work of Desaguliers 
and seven others, who, being Fellow Crafts, 
but not knowing the Master's part, boldly 
invented it, that they might organize a 
Grand Lodge. He intimates that the true 
Master's degree existed before that time, 
and was in possession of the Ancients. But 
Dermott's testimony is absolutely worth 
nothing, because he was a violent partisan, 
and because his statements are irreconcila- 
ble with other facts. If the Ancients were 
in possession of the degree which had 
existed before 1717, and the Moderns were 
not, where did the former get it, since they 
sprang out of the latter ? 

Documentary evidence is yet wanting to 
settle the precise time of the composition of 
the third degree as we now have it. But it 
would not be prudent to oppose too posi- 
tively the theory that it must be traced to 
the second decade of the eighteenth century. 
The proofs, as they arise day by day, from 
the resurrection of old manuscripts, seem 
to incline that way. 

But the legend, I think,- is of much older 
date. It may have made a part of the 
general initiation ; but I have no doubt that, 
like the similar one of the Compagnons de 
la Tour in France, it existed among the 
Operative Guilds of the Middle Ages as an 
esoteric narrative. Such a legend all the 
histories of the Ancient Mysteries prove to 
us belongs to the spirit of initiation. 
There would have been no initiation worth 
preservation without it. 

Master, Most High and Puis- 
sant. (Maitre trls haut et tres puissant.) 
The sixty-second degree of the Eite of 
Mizraim. 

Master, Most "Wise. The title of 
a presiding officer of a Chapter of Eose 
Croix, usually abbreviated as Most Wise. 



Master, Mystic. (Maitre Mystique.) 
A degree in the collection of Pyron. 
Master of all Symbolic Lodges, 

Grand. See Grand Master of all /Sym- 
bolic Lodges. 

Master of a Lodge. See Worship- 
ful Master. 

Master of Cavalry. An officer in 
a Council of Knights of the Eed Cross, 
whose duties are, in some respects, similar 
to those of a Junior Deacon in a symbolic 
Lodge. The two offices of Master of Cav- 
alry and Master of Infantry were first ap- 
pointed by Constantine the Great. 

Master of Ceremonies. An officer 
found in many of the Lodges of England 
and the Continent. In English Lodges the 
office is almost a nominal one, without any 
duties, but in the continental Lodges he 
acts as the conductor of the candidate. 
Oliver says that the title should be proper- 
ly, Director of Ceremonies, and he objects 
to Master of Ceremonies as " unmasonic." 

Master of Dispatches. The Sec- 
retary of a Council of Knights of the Eed 
Cross. The Magister Epistolarura was the 
officer under the Empire who conducted the 
correspondence of the Emperor. 

Master of Finances. The Treas- 
urer of a Council of Knights of the Eed 
Cross. 

Master of Hamburg, Perfect. 
(Maitre parf ait de Hamburg.) A degree in 
the nomenclature of Fustier. 

Master of Infantry. The Treas- 
urer of a Council of Knights of the Eed 
Cross. See Master of Cavalry. 

Master of Lodges. (Maitre des Loges. ) 
The sixty-first degree of the Eite of Miz- 
raim. 

Master of Masters, Grand. 
( Grand Maitre des Maltres.) The fifty-ninth 
degree of the Metropolitan Chapter of 
France. 

Master of Paracelsus. (Maitre 
de Paracelse.) A degree in the collection 
of Pyron. 

Master of Secrets, Perfect. ( Mai- 
tre parf ait des Secrets.) A degree in the 
manuscript collection of Peuvret. 

Master of St. Andrew. The fifth 
degree of the Swedish Eite; the same as 
the Grand Elu Ecossais of the Clermont 
system. 

Master of the Chivalry of 
Christ. So St. Bernard addresses Hugh 
de Payens, Grand Master of the Templars. 
" Hugoni Militi Christi et Magistro Mili- 
tias Christi, Bernardus Clercevallus," etc. 

Master of the Hermetic Se- 
crets, Grand. {Maitre des Secrets Her- 
metique, Grand.) A degree in the manu- 
script collection of Peuvret. 

Master of the Hospital. " Sacri 



494 



MASTER 



MATERIALS 



Domus Hospitalis Sancto Joannis Hieroso- 
lymitani Magister," or Master of the Sa- 
cred House of the Hospital of St. John of 
Jerusalem, was the official title of the 
chief of the Order of Knights of Malta ; 
more briefly, "Magister Hospitalis," or 
Master of the Hospital. Late in their his- 
tory, the more imposing title of " Magnus 
Magister," or Grand Master, was some- 
times assumed; but the humbler designa- 
tion was still maintained. On the tomb 
of Zacosta, who died in 1467, we find 
"Magnus Magister;" but twenty -three 
years after, D'Aubusson signs himself 
"Magister Hospitalis Hierosolymitani." 

Master of the Key to Masonry, 
Grand. ( Grand Maitre de la Clef de la 
Magonnerie.) The twenty-first degree of 
the Chapter of the Emperors of the East 
and West. 

Master of the Legitimate Lodges, 
Grand. (Maitre des Loges legitimes.) A 
degree in the Archives of the Mother Lodge 
of the Eclectic Philosophic Rite. 

Master of the Palace. An officer 
in a Council of Knights of the Red Cross, 
whose duties are peculiar to the degree. 

Master of the Sages. The fourth 
degree of the Initiated Knights and Brothers 
of Asia. 

Master of the Seven Kabbalis- 
tic Secrets, Illustrious. (Maitre II- 
lustre des sept Secrets Cabalistiques.) A degree 
in the manuscript collection of Peuvret. 

Master of the Temple. Origi- 
nally the official title of the Grand Master 
of the Templars. After the dissolution of 
the Order in England, the same title was 
incorrectly given to the custos or guardian 
of the Temple Church at London, and the 
error is continued to the present day. 

Master of the Work. The chief 
builder or architect of a cathedral or other 
important edifice in the Middle Ages was 
(jailed the Master of the work ; thus, Jost 
Dotzinger was, in the fifteenth century, 
called the Master of the work at the cathe- 
dral of Strasburg. In the Middle Ages 
the " Magister operis " was one to whom 
the public works was intrusted. Such an 
officer existed in the monasteries. He was 
also called operarius and magister operarum. 
Du Cange says that kings had their operarii, 
magistri operarum or masters of the works. 
It is these Masters of the works whom 
Anderson has constantly called Grand 
Masters. Thus, when he says (second edit. 
69,) that "King John made Peter de Cole- 
Church Grand Master of the Masons in re- 
building London bridge," he should have 
said that he was appointed operarius or 
Master of the works. The use of the cor- 
rect title would have made Anderson's his- 
tory more valuable. 



Master, Past. See Past Master. 
Master, Perfect. See Perfect Mas- 
ter. 
Master, Perfect Architect. The 

twenty-seventh degree of the Rite of Miz- 
raim. 

Master, Perfect Irish. See Per- 
fect Irish Master. 

Master Philosopher by the 
Number 3. (Maitre philosophe par le 
Nombre 3.) A degree in the manuscript 
collection of Peuvret. 

Master Philosopher by the 
Number 9. (Maitre philosophe par le 
Nombre 9.) A degree in the manuscript 
collection of Peuvret. 

Master Philosopher Hermetic. 
(Maitre philosophe Hermetique.) A degree 
in the collection of Peuvret. 

Master, Private. (Maitre Particu- 
lier.) The nineteenth degree of the Metro- 
politan Chapter of France. 

Master Provost and Judge. 
(Maitre Prevot et Juge.) The eighth degree 
of the Metropolitan Chapter of France. 

Master, Puissant Irish. See 
Puissant Irish Master. 

Master, Pythagorean. {Maitre 
Pythagoricien.) Thory says that this is the 
third and last degree of the Masonic system 
instituted according to the doctrine of Py- 
thagoras. 

Master, Royal. See Royal Master. 

Master, Secret. See Secret Master. 

Master, Select. See Select Master. 

Master, Supreme Elect. (Maitre 
supreme Elu.) A degree in the Archives of 
the Philosophic Scottish Rite. 

Master Theosophist. (Maitre The- 
osophie.) The third degree of the Rite of 
Swedenborg. 

Master through Curiosity. (Mai- 
tre par Curiosite.) 1. The sixth degree of 
the Rite of Mizraim ; 2. The sixth degree 
of the collection of the Metropolitan Chap- 
ter of France. It is a modification of the 
Intimate Secretary of the Scottish Rite. 

Master to the dumber 15. (Mai- 
tre au Nombre 15.) A degree in the manu- 
script collection of Peuvret. 

Master, True. ( Vrai Maitre.) A 
degree of the Chapter of Clermont. 

Master, Worshipful. See Wor- 
shipful Master. 

Materials of the Temple. Ma- 
sonic tradition tells us that the trees out of 
which the timbers were made for the Tem- 
ple were felled and prepared in the forest 
of Lebanon, and that the stones were hewn, 
cut, and squared in the quarries of Tyre. 
But both the Book of Kings and Josephus 
concur in the statement that Hiram of Tyre 
furnished only cedar and fir-trees for the 
Temple. The stones were most probably 



MATERS 



MELCHIZEDEK 



495 



(and the explorations of modern travellers 
confirm the opinion) taken from the quar- 
ries which abound in and around Jerusa- 
lem. The tradition, therefore, which de- 
rives these stones from the quarries of Tyre, 
is incorrect. 

Maters. In the Cooke MS., (line 825,) 
— and it is the only Old Constitution in 
which it occurs, — we find the word maters : 
" Hit is seyd in y e art of Masonry y* no 
man scholde make ende so well of worke 
begonne bi another to y e profite of his lorde 
as he began hit for to end hit bi his maters 
or to whom he scheweth his maters," where, 
evidently, maters is a corruption of the Latin 
matrix, a mould ; this latter being the word 
used in all the other Old Constitutions in 
the same connection. See Mould. 

Matriculation Book. In the Kite 
of Strict Observance, the register which 
contained the lists of the Provinces, Lodges, 
and members of the Rite was called the 
Matriculation Book. The term was bor- 
rowed from the usage of the Middle Ages, 
where matricula meant " a catalogue." It 
was applied by the ecclesiastical writers of 
that period to lists of the clergy, and also 
of the poor, who were to be provided for 
by the churches, whence we have matricula 
clericorum and matricula pauperum. 

Mature Age. The Charges of 1722 
prescribe that a candidate for initiation 
must be of "mature and discreet age; " but 
the usage of the Craft has differed in various 
countries as to the time when maturity of 
age is supposed to have arrived. In the Reg- 
ulations of 1663, it is set down at twenty-one 
years ; and this continues to be the construc- 
tion of maturity in all English Lodges both 
in Great Britain and this country. France 
and Switzerland have adopted the same 
period. At Frankfort-on-the-Main it is 
fixed at twenty, and in Prussia and Hano- 
ver at twenty-five. The Grand Lodge of 
Hamburg has decreed that the age of Ma- 
sonic maturity shall be that which is deter- 
mined by the laws of the land to be the 
age of legal majority 

Maul, or Setting Maul. See Mallet. 

Medals. A medal is defined to be a 
piece of metal in the shape of a coin, bear- 
ing figures or devices and mottoes, struck 
and distributed in memory of some person 
or event. When Freemasonry was in its 
operative stage, no medals were issued. 
The medals of the Operative Masons were 
the monuments which they erected in the 
form of massive buildings, adorned with 
all the beauties of architectural art. But 
it was not long after its transformation into 
a Speculative Order before it began to issue 
medals. The earliest Masonic medal of 
which we have an authentic account is 
that known as the " Freemason's ducat," 



which was struck at Brunswick in 1743. 
The number have since so greatly increased, 
that it would be impossible to give even a 
catalogue of them. They are struck every 
year by Lodges to commemorate some dis- 
tinguished member or some remarkable 
event in the annals of the Lodge. Many 
Lodges in Europe have cabinets of medals, 
of which the Lodge Minerva of the Three 
Palms at Leipsic is especially valuable. 
In America no Lodge has made such a col- 
lection, except Pythagoras Lodge at New 
York. 

Mediterranean Pass. A side de- 
gree sometimes conferred in this country 
on Royal Arch Masons. It has no lecture 
or legend, and should not be confounded, 
as it sometimes is, with the very different 
degree of Knight of the Mediterranean 
Pass. It is, however, now nearly obsolete. 

Meeting of a Chapter. See Con- 
vocation. 

Meeting of a Lodge. See, Communi- 
cation. 

Meet on the Level. In the Presto- 
nian lectures as practised in the beginning 
of this century, it was said that Masons 
met on the square and hoped to part on the 
level. In the American system of Webb 
a change was made, and we were instructed 
that they meet on the level and part on the 
square. And in 1842 the Baltimore Con- 
vention made a still further change, by 
adding that they act by the plumb; and this 
formula is now, although quite modern, 
generally adopted by the Lodges in this 
country. 

Meister. The German for Master. 

Meister im Stuhl. {Master in the 
Chair.) The Germans so call the Master 
of a Lodge. 

Melanethon, Philip. The name 
of this celebrated reformer is signed to the 
Charter of Cologne as the representative 
of Dantzic. The evidence of his connec- 
tion with Freemasonry depends entirely on 
the authenticity of that document. 

Melehizedek. King of Salem, and 
a priest of the Most High God, of whom 
all that we know is to be found in the pas- 
sages of Scripture read at the conferring of 
the degree of High Priesthood. Some theo- 
logians have supposed him to have been 
Shem, the son of Noah. The sacrifice of 
offering bread and wine is first attributed 
to Melehizedek; and hence, looking to the 
similar Mithraic sacrifice, Higgins is in- 
clined to believe that he professed the re- 
ligion of Mithras. He abandoned the 
sacrifice of slaughtered animals, and, to 
quote the words of St. Jerome, " offered 
bread and wine as a type of Christ." 
Hence, in the New Testament, Christ is 
represented as a priest after the order of 



496 



MELCHIZEDEK 



MEMPHIS 



Melchizedek. In Masonry, Melchizedek is 
connected with the order or degree of High 
Priesthood, and some of the high degrees. 
Melchizedek, Degree of. The 

sixth degree of the Order of Brothers of 
Asia. 

Melech. Properly, Malach, a mes- 
senger, and hence an angel, because the 
angels were supposed to be the messengers 
of God. In the ritual of one of the high 
degrees we meet with the sentence hamelech 
Gebalim, which has been variously trans- 
lated. The French ritualists handle He- 
brew words with but little attention to He- 
brew grammar, and hence they translate 
this sentence as "Jabulum est un bon 
Macon." The former American ritualists 
gave it as meaning " Guibulum is a good 
man." Guibulum is undoubtedly used as 
a proper name, and is a corrupt deriva- 
tion from the Hebrew Masonic Giblim, 
which means stone-squarers or masons, and 
melach for malach means a messenger, one 
sent to accomplish a certain task. Bros. 
Pike and Rockwell make the first word 
hamalek, the king or chief. If the words 
were reversed, we should have the Hebrew 
vocative, " O ! Gibulum the messenger." As 
it is, Bro. Pike makes it vocative, and inter- 
prets it, " Oh ! thou glory of the Builders." 
I am inclined to think that the inventor of 
the degree meant simply to say that Gibu- 
lum was a messenger, or one who had been 
sent to make a discovery, but that he did 
not perfectly express the idea according to 
the Hebrew idiom, or that his expression 
has since been corrupted by the copyists. 

Melesino, Rite of. This is a Eite 
scarcely known out of Russia, where it was 
founded about the year 1765, by Melesino, 
a very learned man and Mason, a Greek by 
birth, but high in the military service of 
Russia. It consisted of seven degrees, viz. : 
1. Apprentice. 2. Fellow Craft. 3. Master 
Mason. 4. The Mystic Arch. 5. Scottish 
Master and Knight. 6. The Philosopher. 
7. The Priest or High Priest of the Tem- 
plars. The four higher degrees abounded 
in novel traditions and myths unknown to 
any of the other Rites, and undoubtedly in- 
vented by the founder. The whole Rite was 
a mixture of Kabbalism, magic, gnosticism, 
and the hermetic philosophy mixed in al- 
most inextricable confusion. The seventh 
or final degree was distinctly Rosicrucian, 
and the religion of the Rite was Christian, 
recognizing and teaching the belief in the 
Messiah and the dogma of the Trinity. 

Melita. The ancient name of the 
island of Malta. 

Member, Honorary. See Hono- 
rary Member. 

Member, Life. See Life Member. 

Member of a Lodge. As soon as 



permanent Lodges became a part of the 
Masonic organization, it seems to have been 
required that every Mason should belong 
to one, and this is explicitly stated in the 
charges approved in 1722. See Affiliation. 

Membership, Right of. The first 
right which a Mason acquires, after the re- 
ception of the third degree, is that of claim- 
ing membership in the Lodge in which he 
has been initiated. The very fact of his 
having received that degree makes him at 
once an inchoate member of the Lodge — 
that is to say, no further application is ne- 
cessary, and no new ballot is required ; but 
the candidate, having now become a Master 
Mason, upon signifying his submission to 
the regulations of the Society, by affixing 
his signature to the book of by-laws, is 
constituted, by virtue of that act, a full 
member of the Lodge, and entitled to all 
the rights and prerogatives accruing to that 
position. 

Memphis, Rite of. In 1839, two 
French Masons, named respectively Mar- 
conis and Moullet, but of whom the former 
was undoubtedly the leader, instituted, first 
at Paris, then at Marseilles, and afterwards 
at Brussels, a new Rite which they called 
the " Rite of Memphis," and which con- 
sisted of ninety-one degrees. Subsequently, 
another degree was added to this already 
too long list. The Rite, however, has re- 
peatedly undergone modifications. The 
Rite of Memphis was undoubtedly founded 
on the extinct Rite of Mizraim ; for, as Ra- 
gon says, the Egyptian Rite seems to have 
inspired Marconis and Moullet in the or- 
ganization of their new Rite. It is said by 
Ragon, who has written copiously on the 
Rite, that the first series of degrees, extend- 
ing to the thirty-fifth degree, is an assump- 
tion of the thirty-three degrees of the An- 
cient and Accepted Rite, with scarcely a 
change of name. The remaining degrees 
of the Rite are borrowed, according to the 
same authority, from other well-known 
systems, and some, perhaps, the invention 
of their founders. 

The Rite of Memphis was not at first re- 
cognized by the Grand Orient of France, 
and consequently formed no part of legal 
French Masonry. So about 1852 its Lodges 
were closed by the civil authority, and the 
Rite, to use a French Masonic phrase, 
" went to sleep." 

In the year 1862, Marconis, still faithful 
to the system which he had invented, ap- 
plied to the Grand Master of France to 
give to it a new life. The Grand. College 
of Rites was consulted on the subject, and 
the Council of the Order having made a 
favorable decree, the Rite of Memphis was 
admitted, in November, 1862, among those 
Masonic systems which acknowledge obe- 



MEMPHIS 



MEMPHIS 



497 



dience to the Grand Orient of France, and 
perform their functions within its bosom. 
To obtain this position, however, the only- 
one which, in France, preserves a Masonic 
system from the reputation of being clan- 
destine, it was necessary that Marconis, 
who was then the Grand Hierophant, 
should, as a step preliminary to any favor- 
able action on the part of the Grand Orient, 
take an obligation by which he forever 
after divested himself of all authority, of 
any kind whatsoever, over the Rite. It 
passed entirely out of his hands, and, go- 
ing into "obedience" to the Grand Orient, 
that body has taken complete and undi- 
vided possession of it, and laid its high de- 
grees upon the shelf, as Masonic curiosities, 
since the Grand Orient only recognizes, in 
practice, the thirty-three degrees of the An- 
cient and Accepted Rite. 

This, then, is the present position of the 
Rite of Memphis in France. Its original 
possessors have disclaimed all further con- 
trol or direction of it. It has been ad- 
mitted by the Grand Orient among the 
eight systems of Rites which are placed 
"under its obedience; " that is to say, it ad- 
mits its existence, but it does not suffer it 
to be worked. Like all Masonic Rites that 
have ever been invented, the organization 
of the Rite of Memphis is founded on the 
first three degrees of Ancient Craft Ma- 
sonry. These three degrees, of course, are 
given in symbolic Lodges. In 1862, when 
Marconis surrendered the Rite into the 
hands of the ruling powers of French Ma- 
sonry, many of these Lodges existed in 
various parts of France, although in a dor- 
mant condition, because, as we have al- 
ready seen, ten years before they had been 
closed by the civil authority. Had they 
been in active operation, they would not 
have been recognized by the French Ma- 
sons ; they would have been looked upon 
as clandestine, and there would have been 
no affiliation with them, because the Grand 
Orient recognizes no Masonic bodies as 
legal which do not in return recognize it as 
the head of French Masonry. 

But when Marconis surrendered his 
powers as Grand Hierophant of the Rite 
of Memphis to the Grand Orient, that 
body permitted these Lodges to be resusci- 
tated and reopened only on the conditions 
that they would acknowledge their subor- 
dination to the Grand Orient; that they 
would work only in the first three degrees 
and never confer any degree higher than 
that of Master Mason; the members of 
these Lodges, however high might be their 
dignities in the Rite of Memphis, were to 
be recognized only as Master Masons ; every 
Mason of the Rite of Memphis was to de- 
posit his Masonic titles with the Grand 
3N 32 



Secretary of the Grand Orient ; these titles 
were then to be vise or approved and reg- 
ularized, but only as far as the degree of 
Master Mason ; no Mason of the Rite of 
Memphis was to be permitted to claim any 
higher degree, and if he attempted to as- 
sume any such title of a higher degree 
which was not approved by the Grand 
Master, he was to be considered as irregu- 
lar, and was not to be affiliated with by the 
members of any of the regular Lodges. 

Such is now the condition of the Rite 
of Memphis in France. It has been ab- 
sorbed into the Grand Orient; Marconis, 
its founder and head, has surrendered all 
claim to any jurisdiction over it ; there are 
Lodges under the jurisdiction of the Grand 
Orient which originally belonged to the 
Rite of Memphis, and they practise its 
ritual, but only so far as to give the de- 
grees of Apprentice, Fellow Craft, and 
Master Mason. Its "Sages of the Pyra- 
mids," its " Grand Architects of the Mys- 
terious City," its "Sovereign Princes of 
the Magi of the Sanctuary of Memphis," 
with its " Sanctuary," its " Mystical Tem- 
ple," its " Liturgical College," its " Grand 
Consistory," and its " Supreme Tribunal," 
exist no longer except in the diplomas and 
charters which have been quietly laid away 
on the shelves of the Secretariat of the 
Grand Orient. To attempt to propagate 
the Rite is now in France a high Masonic 
offence. The Grand Orient alone has the 
power, and there is no likelihood that it 
will ever exercise it. Some circumstances 
which have recently occurred in the Grand 
Orient of France very clearly show the 
true condition of the Rite of Memphis. A 
meeting was holden in Paris on the 26th 
of August last, by the Council of the 
Order, a body which, something like the 
Committee of General Purposes of the 
Grand Lodge of England, does all the pre- 
liminary business for the Grand Orient, 
but which is possessed of rather extensive 
legislative and administrative powers, as it 
directs the Order during the recess of the 
Grand Orient. At that meeting, a com- 
munication- was received from a Lodge in 
Moldavia, called " The Disciples of Truth," 
which Lodge is under the jurisdiction of 
the Grand Orient of France, having been 
chartered by that body. This communica- 
tion stated that certain brethren of that 
Lodge had been invested by one Carence 
with the degree of Rose Croix in the Rite 
of Memphis, and that the diplomas had 
been dated at the "Grand Orient of 
Egypt," and signed by Bro. Marconis as 
Grand Hierophant. The commission of 
the Council of the Order, to whom the sub- 
ject was referred, reported that the con- 
ferring of these degrees was null and void ; 



498 



MEMPHIS 



MEMPHIS 



that neither Carence nor Marconis had 
any commission, authority, or power to 
confer degrees of the Memphis Rite or to 
organize bodies; and that Marconis had, 
by oath, solemnly divested himself of all 
right to claim the title of Grand Hiero- 
phant of the Eite ; which oath, originally 
taken in May, 1862, had at several subse- 
quent times, namely, in September, 1863, 
March, 1864, September, 1865, and March, 
1866, been renewed. As a matter of clem- 
ency, the Council determined not, for the 
present at least, to prefer charges against 
Marconis and Carence before the Grand 
Orient, but to warn them of the error they 
committed in making a traffic of Masonic 
degrees. It also ordered the report to be 
published and widely diffused, so that the 
Fraternity might be apprised that there 
was no power outside of the Grand Orient 
which could confer the high degrees of any 
Eite. 

An attempt having been made, in 1872, 
to establish the Eite in England, Bro. Mon- 
tague, the Secretary General of the Supreme 
Council, wrote to Bro. Thevenot, the Grand 
Secretary of the Grand Orient of France, 
for information as to its validity. From 
him he received a letter containing the fol- 
lowing statements, from which official au- 
thority we gather the fact that the Eite of 
Memphis is a dead Eite, and that no one 
has authority in any country to propa- 
gate it. 

" Neither in 1866, nor at any other pe- 
riod, has the Grand Orient of France recog- 
nized i the Ancient and Primitive Eite of 
Masonry,' concerning which you inquire, 
and which has been recently introduced in 
Lancashire. 

"At a particular time, and with the in- 
tention of causing the plurality of Eites to 
disappear, the Grand Orient of France an- 
nexed and absorbed the Eite of Memphis, 
under the express condition that the Lodges 
of that Eite, which were received under its 
jurisdiction, should confer only the three 
symbolic degrees of Apprentice, Fellow 
Craft, and Master, according to its special 
rituals, and refused to recognize any other 
degree, or any other title, belonging to such 
Eite. 

"At the period when this treaty was 
negotiated with the Supreme Chief of this 
Eite by Bro. Marconis de Negre, Bro. H. J. 
Seymour was at Paris, and seen by us, but no 
power was conferred on him by the Grand 
Orient of France concerning this Eite ; and, 
what is more, the Grand Orient of France 
does not give, and has never given, to any 
single person the right to make Masons or 
to create Lodges. 

" Afterwards, and in consequence of the 
bad faith of Bro. Marconis de Negre, who 



pretended he had ceded his Eite to the 
Grand Orient of France for France alone, 
Bro. Harry J. Seymour assumed the title 
of Grand Master of the Eite of Memphis 
in America, and founded in New York a 
Sovereign Sanctuary of this Eite. A cor- 
respondence ensued between this new power 
and the Grand Orient of France, and even, 
the name of this Sovereign Sanctuary ap- 
peared in our Calendar for 1867. But when 
the Grand Orient of France learned that 
this power went beyond the three symbolic 
degrees, and that its confidence had been 
deceived, the Grand Orient broke off all 
connection with this power, and personally 
with Bro. Harry J. Seymour; and, in fact, 
since that period, neither the name of Bro. 
Harry J. Seymour, as Grand Master, nor 
the Masonic power which he founded, have 
any longer appeared in the Masonic Calen- 
dar of the Grand Orient. 

"Your letter leads me to believe that 
Bro. Harry J. Seymour is endeavoring, I 
do not know with what object, to introduce 
a new Eite into England, in that country 
of the primitive and only true Masonry, 
one of the most respectable that I know of 
I consider this event as a misfortune. 

" The Grand Orient of France has made 
the strongest efforts to destroy the Eite of 
Memphis ; it has succeeded. The Lodges 
of the Eite, which it at first received 
within its jurisdiction, have all abandoned 
the Eite of Memphis to work according to 
the French Eite. I sincerely desire that 
it may be the same in the United Kingdom, 
and you will ever find me ready to second 
your efforts. 

"Eeferring to this letter, I have, very 
illustrious brother, but one word to add, 
and that is, that the Constitution of the 
Grand Orient of France interdicts its found- 
ing Lodges in countries where a regular 
Masonic power already exists; and if it 
cannot found Lodges a fortiori, it cannot 
grant charters to establish Grand Masonic 
Powers : in other terms, the Grand Orient 
of France never has given to Bro. Harry 
J. Seymour, nor to any other person, pow- 
ers to constitute a Lodge, or to create a 
Eite, or to make Masons. Bro. Harry J. 
Seymour may perfectly well have the sig- 
natures of the Grand Master and of the 
Chief of the Secretary's office of the Grand 
Orient of France on a diploma, as a fra- 
ternal vise 1 ; but certainly he has neither a 
charter nor a power. I also beg you to make 
every effort to obtain the textual copy of 
the documents of which Bro. Harry J. Sey- 
mour takes advantage. It is by the inspec- 
tion of this document it will be necessary 
to judge the question, and I await new 
communications on this subject from your 
fraternal kindness." 



MENATZCHIM 



METAL 



499 



Menatzchiin. In 2 Chron. ii. 18, it 
Is said that at the building of the Temple 
there were " three thousand and six hundred 
overseers to set the people awork." The 
word translated "overseers" is, in the ori- 
ginal, D'nVJO, MeNaTZCHIM. Ander- 
son, in his catalogue of workmen at the 
Temple, calls these Menatzchim "expert 
Master Masons ; " and so they have been 
considered in all subsequent rituals. 

Mental Qualifications. See Qual- 
ifications. 

Menu. In the Indian mythology, Menu 
is the son of Brahma, and the founder of 
the Hindu religion. Thirteen other Menus 
are said to exist, seven of whom have al- 
ready reigned on earth. But it is the first 
one whose instructions constitute the whole 
civil and religious polity of the Hindus. 
The code attributed to him by the Bran- 
mans has been translated by Sir William 
Jones, with the title of The Institutes of 
Menu, 

Mercy. The point of a Knight Tem- 
plar's sword is said to be characterized by 
the quality of " mercy unrestrained ;" which 
reminds us of the Shakspearian expression 
— " the quality of mercy is not strained." 
In the days of chivalry, mercy to the con- 
quered foe was an indispensable quality of 
a knight. An act of cruelty in battle was 
considered infamous, for whatever was con- 
trary to the laws of generous warfare was 
also contrary to the laws of chivalry. 

Mercy, Prince of. See Prince of 
Mercy. 

Mercy-Seat. The lid or cover of the 
ark of the covenant was called the Mercy- 
seat or the Propitiatory, because on the day 
of the atonement the High Priest poured 
on it the blood of the sacrifice for the sins 
of the people. 

Meridian Sun. The sun in the 
south is represented in Masonry by the 
Junior Warden, for this reason ; when the 
sun has arrived at the zenith, at which 
time he is in the south, the splendor of his 
beams entitle him to the appellation which 
he receives in the ritual as " the beauty and 
glory of the day." Hence, as the Pillar of 
Beauty which supports the Lodge is re- 
ferred to the Junior Warden, that officer is 
said to represent " the sun in the south at 
High Twelve," at which hour the Craft are 
called by him to refreshment, and therefore 
is he also placed in the South that he may 
the better observe the time and mark the 
progress of the shadow over the dial-plate 
as it crosses the meridian line. 

Merit. The Old Charges say, "all 
preferment among Masons "is grounded 
upon real worth and personal merit only ; 
that so the Lords may be well served, the 
Brethren not put to shame, nor the Royal 



Craft despised. Therefore no Master or 
Warden is chosen by seniority, but for his 
merit." See Preferment. 
Mesmer, Friedrieh Anton. A 

German physician who was born in Suabia, 
1734, and, after a life a part of which was 
passed in notoriety and the closing years in 
obscurity, died in 1815. He was the founder 
of the doctrine of animal magnetism, called 
after him Mesmerism. He visited Paris, 
and became there in some degree inter- 
mixed with the Masonic charlatanism of 
Cagliostro, who used the magnetic opera- 
tions of Mesmer's new science in his initia- 
tions. See Mesmeric Masonry. 

Mesmeric Masonry. In the year 
1782, Mesmer established in Paris a society 
which he called " the Order of Universal 
Harmony." It was based on the principles 
of animal magnetism or mesmerism, and 
had a form of initiation by which the 
founder claimed that its adepts were puri- 
fied and rendered more fit to propagate the 
doctrines of his science. French writers 
have, I scarcely known why, dignified this 
Order by the title of " Mesmeric Masonry." 

Mesopolyte. The fourth degree of 
the German Union of XXII. 

Mesouraneo. A Greek word, fiecov- 
pavecj, signifying, lam in the centre of heaven. 
Hutchinson fancifully derives from it the 
word Masonry, which he says is a corrup- 
tion of the Greek, and refers to the constel- 
lation Magaroth mentioned by Job; but he 
fails to give a satisfactory reason for his 
etymology. Nevertheless, Oliver favors it. 

Metals. In the divestiture of metals as 
a preliminary to initiation, we are symbol- 
ically taught that Masonry regards no man 
on account of his wealth. The Talmudical 
treatise " Beracoth," w T ith a like spirit of 
symbolism, directs in the Temple service 
that no man shall go into the mountain of 
the house, that is, into the Holy Temple, 
"with money tied up in his purse." 

Metal Tools. We are told in Scrip- 
ture that the Temple was " built of stone 
made ready before it was brought thither : 
so that there was neither hammer, nor axe, 
nor any tool of iron heard in the house 
while it was in building." (1 Kings vi. 7.) 
Masonry has adopted this as a symbol of 
the peace and harmony which should reign 
in a Lodge, itself a type of the world. But 
Clarke, in his commentary on the place, 
suggests that it was intended to teach us 
that the Temple w r as a type of the kingdom 
of God, and that the souls of men are to 
be prepared here for that place of blessed- 
ness. There is no repentance, tears, nor 
prayers : the stones must be all squared, and 
fitted here for their place in the New Jerusa- 
lem ; and, being living stones, must be built 
up a holy temple for the habitation of God. 



500 



METROPOLITAN 



MIDDLE 



Metropolitan Chapter of 
France. There existed in France, towards 
the end of the last century, a body calling it- 
self the Grand Chapter General of France. 
It was formed out of the debris of the 
Council of Emperors of the East and West, 
and the Council of Knights of the East, 
which had been founded by Pirlet. In 
1786, it united with the schismatic Grand 
Orient, and then received the title of the 
Metropolitan Chapter of France.. It pos- 
sessed in its archives a large collection of 
manuscript cahiers of degrees, most of them 
being mere Masonic curiosities. 

Mexico. The precise date of the first 
appearance of organized Masonry in Mex- 
ico is unknown, but there is evidence that 
it existed there prior to the establishment 
of the Republic in 1824. It was intro- 
duced by the civil and military officers of 
the monarchy, and was principally confined 
to Europeans and their immediate descend- 
ants. The working was in the Scottish 
Rite, which was propagated with much cir- 
cumspection and reserve. In 1825, Joel R. 
Poinsett, who had been sent to Mexico as 
resident Minister by the United States, 
disseminated among the Mexicans who were 
his friends an attachment for York Mason- 
ry ; so that in the same year authority was 
obtained from the Grand Lodge of New 
York for the establishment of three Lodges 
in the city of Mexico. The Grand Lodge 
was organized, and Jose Ignacio Esteva 
elected the first Grand Master. 

Soon afterwards a Grand Chapter was 
established, and Masonry extended with 
such rapidity that, by the end of the year 
1826, there were more than twenty-five 
Lodges in the country, there being one at 
least in the capital of each of the States 
which composed the federation. Politics 
seem, however, from the first, to have in- 
truded into the Masonic temples, and this 
at length excited the suspicions of the 
government, by whom all secret societies 
were prescribed. Masonry continued to 
be practised for a few years in secret, but 
gradually disappeared. 

But Masonry is again in a prosperous 
condition, and between twenty and thirty 
Lodges are now in operation under the 
obedience of the Supreme Council of Mex- 
ico, which was established in 1860, by au- 
thority of the Supreme Council at Charles- 
ton, S. C. 

Michael. Stfzrn- Who is like unto 
God. The chief of the seven archangels. 
He is the leader of the celestial host, as 
Lucifer is of the infernal spirits, and the 
especial protector of Israel. He is promi- 
nently referred to in the twenty-eighth de- 
gree of the Ancient and Accepted Scottish 
Rite, or Knight of the Sun. 



Michigan. On September 7th, 1794, 
Thomas Ainslie, Deputy Grand Master of 
the Athol Grand Lodge of Canada, granted 
a Warrant for the organization of Zion 
Lodge, No. 10, at Detroit ; and this appears 
to have been the date of the introduction 
of Masonry into that province. This 
Lodge probably ceased to exist about 1805, 
and a dispensation for its revival was 
issued in 1807 by De Witt Clinton, Grand 
Master of New York. Other Lodges were 
subsequently established, and on July 31st, 
1826, a Grand Lodge was organized by 
them and Lewis Cass elected Grand Master. 
In consequence of the political pressure of 
the anti-Masonic party at that time, the 
Grand Lodge suspended its labors in 1829, 
and remained in a dormant condition until 
1840, when, at a general meeting of the 
Masons of the State, it was resolved that 
the old Grand officers who were still alive 
should, on the principle that their preroga- 
tives had never ceased but only been in 
abeyance, grant dispensations for the revi- 
val of the Lodges and the renewal of labor. 
But this course having been objected to as 
irregular by most of the Grand Lodges of 
the United States, a constitutional number 
of Lodges met in June, 1841, and organized 
the Grand Lodge, electing Gen. Lewis Cass 
Grand Master. 

The Grand Chapter was organized in 
1848, the Grand Council in 1858, and the 
Grand Commandery in 1857. 

Microcosm. See Man. 

Middle Ages. These are supposed 
by the best historians to extend from the 
year 400 B. c. to the end of the fifteenth 
century, the last important event being the 
doubling of the Cape of Good Hope in 1497. 
This period of twelve centuries is one of 
great importance to the Masonic student, 
because it embraces within its scope events 
intimately connected with the history of 
the Order, such as the diffusion throughout 
Europe of the Roman'Colleges of Artificers, 
the establishment of the architectural 
school of Como, the rise of the gilds, the 
organizations of the building corporations 
of Germany, and the company of Free- 
masons of England, as well as many cus- 
toms and usages which have descended 
with more or less modification to the 
modern Institution. 

Middle Chamber. There were three 
stories of side chambers built around the 
Temple on three sides ; what, therefore, is 
called in the authorized version a middle 
chamber was really the middle story of those 
three. The Hebrew word is V^ } yatsang. 
They are thus described in I Kings vi. 5, 
6, 8. " And against the wall of the house 
he built chambers round about, against the 
walls of the house round about, both of the 



MILES 



MINUTES 



501 



temple and of the oracle: and he made 
chambers round about. The nethermost 
chamber was five cubits broad, and the 
middle was six cubits broad, and the third 
was seven cubits broad : for without in the 
wall of the house he made narrowed rests 
round about, that the beams should not be 
fastened in the walls of the house. The 
door for the middle chamber was in the right 
side of the house : and they went up with 
winding stairs into the middle chamber, and 
out of the middle into the third." 

These chambers, after the Temple was 
completed, served for the accommodation 
of the priests when upon duty ; in them 
they deposited their vestments and the sa- 
cred vessels. But the knowledge of the 
purpose to which the middle chamber was 
appropriated while the Temple was in the 
course of construction, is only preserved in 
Masonic tradition. This tradition is, how- 
ever, altogether mythical and symbolical in 
its character, and belongs to the symbolism 
of the Winding Stairs, which see. 

Miles. 1. In pure Latin, miles means 
a soldier; but in Mediaeval Latin the 
word was used to designate the military 
knights whose institution began at that 
period. Thus a Knight Templar was called 
Miles Templarius, and a Knight Banneret, 
Miles Bannerettus. The pure Latin word 
eques, which signified a knight in Rome, was 
never used in that sense in the Middle 
Ages. See Knighthood. 

2. The seventh degree of the Rite of Af- 
rican Architects. 

Military Lodges. Lodges estab- 
lished in an army. They are of an early 
date, having long existed in the British 
army. In America, the first Lodge of this 
kind of which we have any record was one 
the Warrant for which was granted by the 
Grand Lodge of Massachusetts, in 1738, to 
Abraham Savage, to be used in the expedi- 
tion against Canada. A similar one was 
granted by the same authority, in 1756, to 
Richard Gridley, for the expedition against 
Crown Point. In both of these instances 
the Warrants were of a general character, 
and might rather be considered as deputa- 
tions, as they authorized Savage and Grid- 
ley to congregate Masons into one or more 
Lodges. In 1779, the Grand Lodge of 
Pennsylvania granted a Warrant to Col. 
Proctor, of the artillery, to open a Military 
Lodge, which in the Warrant is called a 
" Movable Lodge." In the civil war in 
the United States between 1861 and 1865, 
many Military Lodges were established on 
both sides ; but it is questionable whether 
they had a good effect. They met, cer- 
tainly, with much opposition in many ju- 
risdictions. In England, the system of Mil- 
itary Lodges is regulated by special provi- 



sions of the Grand Lodge Constitution. 
They are strictly limited to the purposes for 
which the Warrants were granted, and no 
new Lodge can be established in a regiment 
without the concurrence of the command- 
ing oflicer. They cannot make Masons of 
any but military men who have attained 
some rank in the army above that of a pri- 
vate soldier, although the latter may by 
dispensation be admitted as Serving Breth- 
ren ; and they are strictly enjoined not to 
interfere with the Masonic jurisdiction of 
any country in which they may be stationed. 
Military Lodges also exist on the continent 
of Europe. We find one at Berlin, in 
Prussia, as far back as 1775, under the 
name of the "Military Lodge of the Blaz- 
ing Star," of which Wadzeck, the Masonic 
writer, was the orator. 

Militia. In Mediaeval Latin, this word 
signifies chivalry or the body of knight- 
hood. Hence Militia Templi, a title some- 
times given to Knights Templars, does not 
signify, as it has sometimes been improperly 
translated, the army of the Temple, but the 
chivalry of the Temple. 

Minerval. The third degree of the 
Illuminati of Bavaria. 

Minister of State. An officer in the 
Supreme Councils, Grand Consistories, and 
some of the high degrees of the Ancient 
and Accepted Scottish Rite. 

Minnesota. Masonry was introduced 
into this State in 1849 by the constitution in 
the city of St. Paul of a Lodge under a 
Warrant issued by the Grand Lodge of 
Ohio. Two other Lodges were subse- 
quently constituted by the Grand Lodges 
of Wisconsin and Illinois. A convention 
of delegates from these Lodges was held at 
St. Paul, and a Grand Lodge organ- 
ized on Feb. 12, 1853. A. E. Ames was 
elected Grand Master. The Grand Chap- 
ter was organized Dec. 17, 1859, and the 
Grand Commandery was organized in 
1866. 

Minor. The fifth degree of the Ger- 
man Rose Croix. 

Minor, Illuminate. {Illuminatm 
Minor.) The fourth degree of the Illumi- 
nati of Bavaria. 

Minute Book. The records of a 
Lodge are kept by the Secretary in a 
journal, which is called the Minute Book. 
The French call it Planche tracee, and the 
Minutes a Morceau d 1 Architecture. 

Minutes. The records of a Lodge are 
called its minutes. The minutes of the pro- 
ceedings of the Lodge should always be 
read just before closing, that any altera- 
tions or amendments may be proposed by 
the brethren ; and again immediately after 
opening at the next communication, that 
they may be confirmed. But the minuteg 



502 



MISCONDUCT 



MITHRAS 



of a regular communication are not to be read 
at a succeeding extra one, because, as the 
proceedings of a regular communication 
cannot be discussed at an extra, it would 
be unnecessary to read them, for, if incor- 
rect, they could not be amended until the 
next regular communication. 

Misconduct. The Constitution of 
the Grand Lodge of England provides that 
" if any brother behave in such a manner 
as to disturb the harmony of the Lodge, he 
shall be thrice formally admonished by the 
Master ; and if he persist in his irregular 
conduct, he shall be punished according to 
the by-laws of that particular Lodge, or 
the case may be reported to higher Ma- 
sonic authority." A similar rule prevails 
wherever Masonry exists. Every Lodge 
may exercise instant discipline over any 
member or visitor who violates the rules 
of order and propriety, or disturbs the 
harmony of the Lodge, by extrusion from 
the room. 

Miserable Scald Masons. See 
Scald Miserables. 

Mishna. See Talmud. 

Mississippi. Masonry was intro- 
duced into this State at least as far back 
as 1801, in which year the Grand Lodge 
of Kentucky chartered a Lodge at Natchez, 
which became extinct in 1814. The Grand 
Lodge of Kentucky subsequently granted 
charters to two other Lodges in 1812 and 
1815. Two Lodges were also constituted 
by the Grand Lodge of Tennessee. The 
delegates of three of these Lodges met in 
convention at the city of Natchez in July 
and August, 1818, and on the 25th of the 
latter month organized the Grand Lodge 
of Mississippi, Henry Tooley being elected 
Grand Master. The Grand Chapter was 
organized at Vicksburg, May 18, 1846 ; the 
Grand Council of R. and S. Master Jan. 
19, 1856; and the Grand Commandery Jan. 
22, 1857. Scottish Masonry was introduced 
into the State in 1815 by the establishment 
of a Grand Council of Princes of Jerusalem 
under the obedience of the Southern Su- 
preme Council. 

Missouri. Masonry was introduced 
into this State in 1807 by the constitution 
of a Lodge in the town of St. Genevieve, 
under a charter granted by the Grand Lodge 
of Pennsylvania, which body granted a 
charter for another Lodge in 1809. Sev- 
eral charters were subsequently granted by 
the Grand Lodge of Tennessee. In 1821 
there appear to have been but three 
Lodges in the State. Delegates from these 
organized, April 23, 1821, a Grand Lodge 
at St. Louis and elected Thomas F. Eid- 
dick Grand Master. The Grand Chapter 
was organized May 18, 1846, and the 
Grand Commandery May 22, 1860. 



Mistletoe. A sacred plant among the 
Druids. It was to them a symbol of im- 
mortality, and hence an analogue of the 
Masonic Acacia. "The mistletoe," says 
Vallancey, in his Grammar of the Irish 
Language, " was sacred to the Druids, be- 
cause not only its berries but its leaves also 
grow in clusters of three united to one 
stock. The Christian Irish hold the sham- 
rock (clover, trefoil) sacred, in like man- 
ner, because of the three leaves united to 
one stalk." 

Mithras, Mysteries of. There are 
none of the Ancient Mysteries which afford 
a more interesting subject of investigation 
to the Masonic scholar than those of the 
Persian god Mithras. Instituted, as it is 
supposed, by Zeradusht or Zoroaster, as an 
initiation into the principles of the religion 
which he had founded among the ancient 
Persians, they in time extended into 
Europe, and lasted so long that traces of 
them have been found in the fourth century. 
"With their penances," says Mr. King, 
{Gnostics, p. 47,) "and tests of the courage 
of the candidate for admission, they have 
been maintained by a constant tradition 
through the secret societies of the Middle 
Ages and the Eosicrucians down to the 
modern faint reflex of the latter — the Free- 
masons." 

Of the identity of Mithras with other 
deities there have been various opinions. 
Herodotus says he was the Assyrian Venus 
and the Arabian Alitta ; Porphyry calls 
him the Demiurgos, and Lord of Genera- 
tion; the Greeks identified him with Phoe- 
bus ; and Higgins supposed that he was 
generally considered the same as Osiris. 
But to the Persians, who first practised his 
mysteries, he was a sun god, and worshipped 
as the god of Light. He was represented 
as a young man covered with a Phrygian 
turban, and clothed in a mantle and tunic. 
He presses with his knee upon a bull, one 
of whose horns he holds in his left hand^ 
while with the right he plunges a dagger 
into his neck, while a dog standing near 
laps up the dripping blood. 

This symbol has been thus interpreted. 
His piercing the throat with his dagger 
signifies the penetration of the solar rays 
into the bosom of the earth, by which 
action all nature is nourished ; the last idea 
being expressed by the dog licking up the 
blood as it flows from the wound. But it 
will be seen .hereafter that this last symbol 
admits of another interpretation. 

The mysteries of Mithras were always 
celebrated in caves. They were divided 
into seven stages or degrees, (Suidas says 
twelve,) and consisted of the most rigorous 
proofs of fortitude and courage. Nonnus 
the Greek poet says, in his Dionysiaca, that 



MITHRAS 



MITHRAS 



503 



these proofs were eighty in number, gradu- 
ally increasing in severity. No one, says 
Gregory Nazianzen, could be initiated into 
the mysteries of Mithras unless he had 
passed through all the trials, and proved 
himself passionless and pure. The aspi- 
rant at first underwent the purifications by 
water, by fire, and by fasting ; after which 
he was introduced into a cavern represent- 
ing the world, on whose walls and roof 
were inscribed the celestial signs. Here 
he submitted to a species of baptism, and 
received a mark on his forehead. He was 
presented with a crown on the point of a 
sword, which he was to refuse, declaring 
at the same time, " Mithras alone is my 
crown." He was prepared, by anointing 
him with oil, crowning him with olive, and 
clothing him in enchanted armor, for the 
seven stages of initiation through which 
he was about to pass. These commenced 
in the following manner : In the first cavern 
he heard the howling of wild beasts, and 
was enveloped in total darkness, except 
when the cave was illuminated by the fitful 
glare of terrific flashes of lightning. He 
was hurried to the spot whence the sounds 
proceeded, and was suddenly thrust by his 
silent guide through a door into a den of 
wild beasts, w\here he was attacked by the 
initiated in the disguise of lions, tigers, 
hyenas, and other ravenous beasts. Hurried 
through this apartment, in the second 
cavern he was again shrouded in darkness, 
and for a time in fearful silence, until it 
was broken by awful peals of thunder, 
whose repeated reverberations shook the 
very walls of the cavern, and could not 
fail to inspire the aspirant with terror. He 
was conducted through four other caverns, 
in which the methods of exciting astonish- 
ment and fear were ingeniously varied. 
He was made to swim over a raging flood ; 
was subjected to a rigorous fast ; exposed 
to all the horrors of a dreary desert ; and 
finally, if we may trust the authority of 
Nicsetas, after being severely beaten with 
rods, was buried for many days up to the 
neck in snow. In the seventh cavern or 
Sacellum, the darkness was changed to 
light, and the candidate was introduced 
into the presence of the Archimagus, or 
chief priest, seated on a splendid throne, 
and surrounded by the assistant dispensers 
of the mysteries. Here the obligation 
of secrecy was administered, and he was 
made acquainted with the sacred words. 
He received also the appropriate investi- 
ture, which, says Maurice, (Ind. Antiq., V., 
ch. i.,) consisted of the Kara or conical cap, 
and candys or loose tunic of Mithras, on 
which was depicted the celestial constella- 
tions, the zone, or belt, containing a repre- 
sentation of the figures of the zodiac, the 



pastoral staff or crozier, alluding to the in- 
fluence of the sun in the labors of agricul- 
ture, and the golden serpent, which was 
placed in his bosom as an emblem of his 
having been regenerated and made a dis- 
ciple of Mithras, because the serpent, by 
casting its skin annually, was considered in 
these mysteries as a symbol of regeneration. 

He was instructed in the secret doctrines 
of the rites of Mithras, of which the his- 
tory of the creation, already recited, formed 
a part. The mysteries of Mithras passed 
from Persia into Europe, and were intro- 
duced into Rome in the time of Pompey. 
Here they flourished, with various success, 
until the year 378, when they were pro- 
scribed by a decree of the Senate, and the 
sacred cave, in w r hich they had been cele- 
brated, was destroyed by the Praetorian 
prefect. 

The Mithraic monuments that are still 
extant in the museums of Europe evidently 
show that the immortality of the soul was 
one of the doctrines taught in the Mithraic 
initiation. The candidate was at one time 
made to personate a corpse, whose restora- 
tion to life dramatically represented the 
resurrection. Figures of this corpse are 
found in several of the monuments and 
talismans. There is circumstantial evi- 
dence that there was a Mithraic death in 
the initiation, just as there w r as a Carbiric 
death in the mysteries of Samothrace, and 
a Dionysiac in those of Eleusis. Commo- 
dus, the Roman emperor, had been initiated 
into the Mithraic mysteries at Rome, and 
is said to have taken great pleasure in the 
ceremonies. Lampridius, in his Lives of 
the Emperors, records, as one of the mad 
freaks of Commodus, that during the Mi- 
thraic ceremonies, where " a certain thing 
was to be done for the sake of inspiring 
terror, he polluted the rites by a real mur- 
der;" an expression which evidently shows 
that a scenic representation of a fictitious 
murder formed a part of the ceremony of 
initiation. The dog sw T allow r ing the blood 
of the bull was also considered as a symbol 
of the resurrection. 

It is in the still existing talismans and 
gems that we find the most interesting me- 
morials of the old Mithraic initiation. One 
of these is thus described by Mr. C. W. 
King, in his valuable work on the Gnostics 
and their Remains, (London, 1864:) 

" There is a talisman which, from its fre- 
quent repetition, would seem to be a badge 
of some particular degree amongst the ini- 
tiated, perhaps of the first admission. A 
man blindfolded, with hands tied behind 
his back, is bound to a pillar, on which 
stands a gryphon holding a wheel ; the lat- 
ter a most ancient emblem of the sun. 
Probably it was in this manner that the 



504 



MITRE 



MIZRAIM 




candidate was tested by the appearance of 
imminent death when the bandage was sud- 
denly removed from his eyes" 

As Mithras was considered as synony- 
mous with the sun, a great deal of solar 
symbolism clustered around his name, 
his doctrines, and his initiation. Thus, 
MEI9PA2 was found, by the numerical 
value of the letters in the Greek alphabet, 
to be equal to 365, the number of days in a 
solar year; and the decrease of the solar 
influence in the winter, and its revivifica- 
tion in the summer, was made a symbol of 
the resurrection from death to life. 

Mitre. The head covering of the high 
priest of the Jews was called Jl£J¥&> 
metznephet, which, coming from the verb 
NAPHAT, to roll around, signified some- 
thing rolled around the head, a turban ; and 
this was really the form of the Jewish mi- 
tre. It is described by 
Leusden, in his Philolo- 
gus Hebrceo-Mixtus, as be- 
ing made of dark linen 
twisted in many folds 
around the head. Many 
writers contend that the 
mitre was peculiar to the high priest ; but 
Josephus and the Mishna assert that it was 
worn by all the priests, that of the high 
priest being distinguished from the rest by 
the golden band, or holy crown, which was 
attached to its lower rim and fastened 
around the forehead, and on which was 
inscribed the words mrrS BHp, KADOSH 
L'YEHOVAH, Holiness to Jehovah, or, as 
it is commonly translated, Holiness to the 
Lord. The mitre is worn by the High 
Priest of a Royal Arch Chapter, because he 
represents the Jewish high priest ; but the 
form is inaccurate. The vestment, as usu- 
ally made, is a representation rather of the 
modern Episcopal than of the Jewish mitre. 
The modern mitre — which is but an imi- 
tation of the Phrygian cap, and peculiar to 
bishops of the Christian Church, and which 
should therefore be worn by the 
Prelate of a Commandery of 
Knights Templars, who is sup- 
posed to hold Episcopal rank — 
differs in form from the Jewish 
vestment. It is a conical cap, 
divided in the middle so as to 
come to two points or horns, 
one in front and one behind, 
which, Durandus says, are 
symbolic of the two laws of the Old and 
New Testament. 

Mizraim. Often by Masonic writers 
improperly spelled Misraim. It is the an- 
cient Hebrew name of Egypt, and was 
adopted as the name of a Rite to indicate 
the hypothesis that it was derived from 
the old Egyptian initiation. 




Mizraim, Rite of. This Rite origi- 
nated, says Clavel, at Milan, in the year 
1805, in consequence of several brethren 
having been refused admission into the Su- 
preme Council of the Ancient and Accepted 
Rite, which had just been established in 
that city. One Lechangeur has the credit 
of organizing the Rite and selecting the 
statutes by which it was to be governed. 
It consisted at first of only eighty-seven de- 
grees, to which three others were subse- 
quently added. Sixty-six of the ninety de- 
grees thus formed are said to have been 
taken from the Ancient and Accepted Rite, 
while the remaining twenty-four were either 
borrowed from other systems or were the 
invention of Lechangeur and his colleagues, 
Joly and Bedarride. The system of Miz- 
raim spread over Italy, and in 1814 was in- 
troduced into France. Dissensions in the 
Rite soon took place, and an attempt was 
unsuccessfully made to obtain the recogni- 
tion of the Grand Orient of France. This 
having been refused, the Supreme Council 
was dissolved in 1817 ; but the Lodges of the 
Rite still continued to confer the degrees, 
although, according to the constitution of 
French Masonry, their non-recognition by 
the Grand Orient had the effect of making 
them illegal. But eventually the Rite 
ceased altogether to exist as an active and 
independent system, and its place in Ma- 
sonic history seems only to be preserved by- 
two massive volumes on the subject, writ- 
ten by Mark Bedarride, the most intelli- 
gent and indefatigable of its founders, who 
published at Paris, in 1835, a history of the 
Rite, under the title of "De l'Ordre de 
Misraim." 

The Rite of Mizraim consisted of 90 de- 
grees, divided into 4 series and 17 classes. 
Some of these degrees are entirely original, 
but many of them are borrowed from the 
Scottish Rite. 

For the gratification of the curious in- 
spector, the following list of these degrees 
is subjoined. The titles are translated as 
literally as possible from the French. 

I. Series — Symbolic. 

1st Class : 1, Apprentice ; 2, Fellow Craft ; 
3, Master. 2d Class: 4, Secret Master; 5, 
Perfect Master; 6, Master through Curios- 
ity ; 7, Provost and Judge or Irish Master ; 
8, English Master. 3d Class : 9, Elect of 
Nine; 10, Elect of the Unknown ; 11, Elect 
of Fifteen ; 12, Perfect Elect; 13, Illustrious 
Elect. 4th Class : 14, Scottish Trinitarian ; 
15, Scottish Fellow Craft ; 16, Scottish Mas- 
ter; 17, Scottish panisiere; 18, Master 
Ecossais ; 19, Ecossais of the three J. J. J. ; 
20, Ecossais of the Sacred Vault of James 
VI. ; 21, Ecossais of St. Andrew. 5th Class : 
22, Little Architect; 23, Grand Architect; 



MIZRAIM 



MOLART 



505 



24, Architecture ; 25, Apprentice Perfect 
Architect ; 26, Fellow Craft Perfect Archi- 
tect ; 27, Master Perfect Architect ; 28, Per- 
fect Architect; 29, Sublime Ecossais; 30, 
Sublime Ecossais of Heroden. 6th Class : 
31, Grand Royal Arch ; 32, Grand Axe ; 33, 
Sublime Knight of Election, chief of the 
first symbolic series. 

II. Series — Philosophic. 

7th Class: 34, Knight of the Sublime 
Election ; 35, Prussian Knight ; 36, Knight 
of the Temple ; 37, Knight of the Eagle ; 
38, Knight of the Black Eagle ; 39, Knight 
of the Red Eagle ; 40, White Knight of the 
East; 41, Knight of the East. &th Class: 
42, Commander of the East; 43, Grand 
Commander of the East ; 44, Architecture 
of the Sovereign Commanders of the Tem- 
ple ; 45, Prince of Jerusalem. 9th Class : 
46, Sovereign Prince Rose Croix of Kilwin- 
ning and Heroden ; 47, Knight of the West ; 
48, Sublime Philosopher; 49, Chaos the 
first, discreet ; 50, Chaos the second, wise ; 
51, Knight of the Sun. 10th Class : 52, Su- 
preme Commander of the Stars ; 53, Sub- 
lime Philosopher ; 54, First degree of the 
Key of Masonry, Minor ; 55, Second degree, 
Washer; 56, Third degree, Bellows-blower; 
57, Fourth degree, Caster ; 58, True Mason 
Adept ; 59, Sovereign Elect ; 60, Sovereign 
of Sovereigns ; 61, Grand Master of Sym- 
bolic Lodges; 62, Most High and Most 
Powerful Grand Priest Sacrificer; 63, 
Knight of Palestine; 64, Grand Knight of 
the White and Black Eagle; 65, Grand 
Elect Knight Kadosh ; 66, Grand Inquiring 
Commander, Chief of the Second Series. 

III. Series — Mystical. 

11th Class: 67, Benevolent Knight; 68, 
Knight of the Rainbow ; 69, Knight Cha- 
nuka, called Hynaroth ; 70, Most Wise Is- 
raelitish Prince. 12th Class : 71, Sovereign 
Princes Talmudim ; 72, Sovereign Prince 
Zadkim ; 73, Grand Haram. l<tth Class : 
74, Sovereign Princes Haram ; 75, Sovereign 
Princes Hasidim ; 77, Grand Inspector In- 
tendant, Regulator General of the Order, 
Chief of the Third Series. 

IV. Series — Kabbalistic. 

lbth and 16th Classes : 78, 79, 80, 81, 82, 
83, 84, 85, 86, degrees whose names are con- 
cealed from all but the possessors. 17th 
Class: 87, Sovereign Grand Princes, con- 
stituted Grand Masters, and legitimate 
representatives of the order for the First 
Series ; 88, Ditto for the Second Series ; 89, 
Ditto for the Third Series; 90, Absolute 
Sovereign Grand Master, Supreme Power 
of the Order, and Chief, of the Fourth 
Series. 



The chiefs of this Rite demanded the 
privilege — which, of course, was never con- 
ceded to them — of directing and controlling 
all the other Rites of Freemasonry, as 
their common source. Its friends claimed 
for it an eminently philosophical character. 
The organization of the Rite is, however, 
too complicated and diffuse to have ever 
been practically convenient. Many of its 
degrees were founded upon, or borrowed 
from, the Egyptian rites, and its ritual is 
a very close imitation of the ancient system 
of initiation. 

The legend of the third degree in this 
Rite is abolished. HAB is said to have re- 
turned to his family, after the completion 
of the Temple, and to have passed the re- 
mainder of his days in peace and opulence. 
The legend, substituted by the Rite of Miz- 
raim for that admitted by all the other 
rites, is carried back to the days of La- 
mech, whose son Jubal, under the name of 
Hario-Jubal-Abi, is reported to have been 
slain by three traitors Hagava, Hakina, 
and Haremda. 

Lenning calls the Rite of Mizraim " one 
of the latest of the monstrous visionary 
schemes introduced into Freemasonry ; " and 
Ragon characterizes it as a " fantastical con- 
nection of various rites and degrees." 

Moabon. This word is found in some 
of the high degrees according to the French 
ritual, where it is explained as expressing 
" the satisfaction we feel in seeing the crime 
and the criminal punished." There is no 
such word in Hebrew, and the explanation 
is a fanciful one. The word is undoubtedly 
a Gallic corruption, first in sound and then 
in letters, of the Master's Word. 

Mock Masons. A name given, says 
Noorthouck, to the unfaithful brethren and 
profanes who, in 1747, got up a procession 
in ridicule of that made at the Grand Feast. 
See Scald Miserable. 

Modern Rite. {Rite Modeme.) See 
French Rite. 

Moderns. The Masons who seceded 
in 1738 from the legal Grand Lodge of 
England, which had been organized in 
1717, called the Masons who remained 
faithful in their allegiance to that body 
Moderns, while for themselves they assumed 
the title of Ancients. See Ancients. 

Molart. William. In Preston's Il- 
lustrations (p. 151) is the following state- 
ment: "The Latin Register of William 
Molart, prior of Canterbury, in manuscript, 
p. 88, entitled Liberatio generalis Domini 
Oulielmi Prioris Fcclesice Christi Cantu- 
ariensis, erga Festurn Natalis Domini 1429, 
informs us that in the year 1429, during 
the minority of this prince, [Henry VI., J 
a respectable Lodge was held at Canterbury, 
under the patronage of Henry Chicheley, 



506 



MOLAY 



MONTANA 



the archbishop; at which were present 
Thomas Stapylton, the Master ; John Mor- 
ris, with fifteen fellow-crafts, and three en- 
tered apprentices ; all of whom are partic- 
ularly named." 

The fact of the existence of such a Reg- 
ister rests entirely upon the testimony of 
Preston. If authentic, it supplies an im- 
portant point of Masonic history in refer- 
ence to the organization of the Craft at 
that period. 

Molay, James de. The twenty-sec- 
ond and last Grand Master of the Templars 
at the destruction of the Order in the four- 
teenth century. He was born about the 
year 1240, at Besancon, in Burgundy, being 
descended from a noble family. He was 
received into the Order of Knights Tem- 
plars in 1265, by Imbert de Peraudo, Pre- 
ceptor of France, in the Chapel of the Tem- 
ple at Beaune. He immediately proceeded 
to Palestine, and greatly distinguished him- 
self in the wars against the infidels, under 
the Grand Mastership of William de Beau- 
jeu. In 1298, while absent from the Holy 
Land, he was unanimously elected Grand 
Master upon the death of Theobald Gaudi- 
nius. In 1305, he was summoned to France 
by Pope Clement V., upou the pretence 
of a desire, on the part of the Pontiff, to 
effect a coalition between the Templars and 
the Hospitallers. He was received by 
Philip the Fair, the treacherous King of 
France, with the most distinguished honors, 
and even selected by him as the god-father 
of one of his children. In April, 1307, he 
repaired, accompanied by three of his 
knights, to Poitiers, where the Pope was 
then residing, and as he supposed satisfac- 
torily exculpated the Order from the charges 
which had been preferred against it. But 
both pope and king were guilty of the most 
infamous deceit. 

On the 12th of September, 1307, the 
order was issued for the arrest of the Tem- 
plars, and De Molay endured an imprison- 
ment for five years and a half, during which 
period he was subjected to the utmost in- 
dignities and sufferings for the purpose of 
extorting from him a confession of the 
guilt of his Order. But he was firm and 
loyal, and on the 11th of March, 1314, he 
was publicly burnt in front of the Cathe- 
dral of Notre Dame, in Paris. When 
about to die, he solemnly affirmed the in- 
nocence of the Order, and, it is said, sum- 
moned Pope Clement to appear before the 
judgment-seat of God in forty days and 
the King of France within a year, and 
both, it is well known, died within the 
periods specified. 

Monad. The monad in the Pythago- 
rean system of numbers was unity or the 
number one. See Numbers and One. 



Monitor. Those manuals published 
for the convenience of Lodges, and con- 
taining the charges, general regulations, 
emblems, and account of the public cere- 
monies of the Order, are called Monitors. 
The amount of ritualistic information con- 
tained in these works has gradually in- 
creased: thus the monitorial instructions 
in Preston's Illustrations, the earliest Moni- 
tor in the English language, are far more 
scanty than those contained in Monitors of 
the present day. As a general rule, it may 
be said that American works of this class 
give more instruction than English ones, 
but that the French and German manuals 
are more communicative than either. 

Of the English and American manuals 
published for monitorial instruction, the 
first was by Preston, in 1772. This has 
been succeeded by the following authors: 
Webb, 1797; Dalcho, 1807; Cole, 1817; 
Hardie, 1818; Cross, 1819; Tannehill, 
1824; Parmele, 1825; Charles W. Moore, 
1846 ; Cornelius Moore, 1846 ; Dove, 1847 ; 
Davis, 1849; Stewart, 1851; Mackey, 1852; 
Macoy, 1853 ; Sickels, 1866. 

Monitorial Instruction. The in- 
struction contained in Monitors is called 
monitorial, to distinguish it from esoteric 
instruction, which is not permitted to be 
written, and can be obtained only in the 
precincts of the Lodge. 

Monitorial Sign. A sign given in 
the English system, but not recognized in 
this country. Oliver says of it that it "re- 
minds us of the weakness of human nature, 
unable of itself to resist the power of Dark- 
ness, unless aided by that Light which is 
from above." 

Monitor, Secret. See Secret Monitor. 

Monogram. An abbreviation of a 
name by means of a cipher composed of 
-p two or more letters intertwined 
'^m with each other. The Constan- 
^B 1 tinian monogram of Christ is 
^m^ often used by Knights Templars. 
ry\ The Triple Tau, or Eoyal Arch 
badge, is also a monogram; al- 
though there is a difference of opinion as 
to its real meaning, some suppos- 
i ! j " I ing that it is a monogram of 
III Templum Hierosolymae or the 
| Temple of Jerusalem, others of 
Hiram of Tyre, and others, again, 
bestowing on it different significations. 

Montana. April 27, 1863, the Grand 
Lodge of Nebraska granted a Warrant for 
a Lodge at Bannack, in Montana; but in 
consequence of the removal of the petition- 
ers, the Lodge was never organized. Three 
other Lodges were subsequently established 
by Warrants from the Grand Lodges of 
Kansas and Colorado. On January 24, 
1866, three Lodges met in convention at 



MONTFAUgON 



MOON 



507 



Virginia City, and organized the Grand 
Lodge of Montana, John J. Hull being 
elected Grand Master. 

Royal Arch Masonry and Templarism 
were introduced, the one by the General 
Grand Chapter, and the other by the Grand 
Encampment of the United States. 

Montfaucon, Prior of. One of 
the two traitors on whose false accusations 
was based the persecution of the Templars. 
See Squin de Fleocian. 

Months, Hebrew. Masons of the 
Ancient and Accepted Scottish Rite use in 
their documents the Hebrew months of the 
civil year. Hebrew months commence with 
the full moon ; and as the civil year began 
about the time of the autumnal equinox, 
the first Hebrew month must have begun 
with the new moon in September, which is 
also used by Scottish Masons as the begin- 
ning of their year. Annexed is a table of 
the Hebrew months, and their correspond- 
ence with our own calendar. 





Tisri, 
Khesvan, 


Sept. and Oct. 
Oct. and Nov. 


roco 

11 X 


Kislev, 

Tebeth, 

Schebet, 

Adar, 

Nisan, 


Nov. and Dec. 
Dec. and Jan. 
Jan. and Feb. 
Feb. and March. 
March and April. 


1"K 
JVD 


Ijar, 
Sivan, 


April and May. 
May and June. 


non 


Tamuz, 


June and July. 


nN 


Ab, 


July and Aug. 


hbx 


EM, 


August and Sept. 



As the Jews computed time by the ap- 
pearance of the moon, it is evident that 
there soon would be a confusion as to the 
keeping of these feasts, if some method 
had not been taken to correct it ; since the 
lunar year is only 354 days, 8 hours, and 48 
minutes, and the solar year is 365 days, 6 
hours, 15 minutes, and 20 seconds. Ac- 
cordingly, they intercalated a month after 
their 12th month, Adar, whenever they 
found that the 15th day of the following 
month, Abib, would fall before the vernal 
equinox. This intercalated month was 
named 11JO, Ve-adar, or "the second 
Adar," and was inserted every second or 
third year, as they saw occasion; so that 
the difference between the lunar and solar 
year could never, in this way, be more 
than a month. 

Months, Masonic. In the French 
Rite the old calendar is retained, and the 
year begins with the month of March, the 
months being designated numerically and 
not by their usual names. Thus we find in 



French Masonic documents such dates as 
this: "Le lOme jour du 3me mois Ma- 
qonnique," that is, the 10th day of the 3d 
Masonic month, or the 10th of May. 

Montpellier, Hermetic Rite of. 
The Hermetic Rite of Pernetty, which had 
been established at Avignon in 1770, was 
in 1778 transported to Montpellier, in 
France, by a Past Master, and some of the 
members of the Lodge of Persecuted Virtue 
in the former place, who laid the founda- 
tions of the Academy of True Masons, 
(which see.) Hence the degrees given in 
that Academy constituted what is known 
as the Hermetic Rite of Montpellier. 

Monument. It is impossible to say 
exactly at what period the idea of a monu- 
ment in the third degree was first intro- 
duced into the symbolism of Freemasonry. 
The early expositions of the eighteenth 
century, although they refer to a funeral, 
make no allusion to a monument. The 
monument adopted in the American sys- 
tem, and for which we are indebted, it is 
said, to the inventive genius of Cross, con- 
sists of a weeping virgin, holding in one 
hand a sprig of acacia and in the other an 
urn; before her is a broken column, on 
which rests a copy of the Book of Consti- 
tutions, while Time behind her is attempt- 
ing to disentangle the ringlets of her hair. 
The explanation of these symbols will be 
found in their proper places in this work. 
Oliver, in his Landmarks, (ii. 146,) cites 
this monument without any reference to 
its American origin. Early in the last 
century the Master's monument was intro- 
duced into the French system, but its form 
was entirely different from the one adopted 
in this country. It is described as an obelisk, 
on which is inscribed a golden triangle, in 
the centre of which the Tetragrammaton is 
engraved. On the top of the obelisk is 
sometimes seen an urn pierced by a sword. 
In the Scottish Rite an entire degree has 
been consecrated to the subject of the Hi- 
ramic monument. Altogether, the monu- 
ment is simply the symbolic expression of 
the idea that veneration should always be 
paid to the memory of departed worth. 

Moon. The adoption of the moon in 
the Masonic system as a symbol is analo- 
gous to, but could hardly be derived from, 
the employment of the same symbol in the 
ancient religions. In Egypt, Osiris was 
the sun, and Isis the moon ; in Syria, 
Adonis was the sun, and Ashtoroth the 
moon ; the Greeks adored her as Diana, 
and Hecate; in the mysteries of Ceres, 
while the hierophant or chief priest repre- 
sented the Creator, and the torch-bearer 
the sun, the ho epi bomos, or officer nearest 
the altar, represented the moon. In short, 
moon-worship was as widely disseminated 



508 



MOORE 



MORIAH 



as sun-worship. Masons retain her image 
in their Rites, because the Lodge is a 
representation of the universe, where, as 
the sun rules over the day, the moon pre- 
sides over the night; as the one regulates 
the year, so does the other the months, and 
as the former is the king of the starry hosts 
of heaven, so is the latter their queen ; but 
both deriving their heat, and light, and 
power from him, who, as the third and the 
greatest light, the master of heaven and 
earth, controls them both. 

Moore, James. He was, in 1808, 
the Senior Grand Warden of the Grand 
Lodge of Kentucky, and in conjunction 
with Carey L. Clarke compiled, by order 
of that body, the Masonic Constitutions or 
Illustrations of Masonry, Lexington, 1808, 
pp. 191, 12mo. This was the first Masonic 
work published in the Western States. 
tVith the exception of the Constitution of 
the Grand Lodge, it is little more than a 
compilation taken from Anderson, Preston, 
and Webb. It was adopted by the Grand 
Lodge of Kentucky as its official Book of 
Constitutions. 

Mopses. In 1736 Pope .Clement XII. 
issued a bull, condemning and forbidding 
the practice of the rites of Freemasonry. 
Several brethren in the Catholic States of 
Germany, unwilling to renounce the Or- 
der, and yet fearful of offending the eccle- 
siastical authority, formed at Vienna, Sep- 
tember 22, 1738, under the name of Mopses, 
what was pretended to be a new associa- 
tion, but which was in truth nothing else 
than an imitation of Freemasonry under a 
less offensive appellation. It was patron- 
ized by the most illustrious persons of Ger- 
many, and many Princes of the Empire 
were its Grand Masters ; the Duke of Bava- 
ria especially took it under his protection. 
The title is derived from the German word 
mops, signifying a young mastiff, and was 
indicative of the mutual fidelity and at- 
tachment of the brethren, these virtues 
being characteristic of that noble animal. 
The alarm made for entrance was to imi- 
tate the barking of a dog.« 

In 1776, the Mopses became an andro- 
gynous Order, and admitted females to all 
the offices, except that of Grand Master, 
which was held for life. There was, how- 
ever, a Grand Mistress, and the male and 
female heads of the Order alternately as- 
sumed, for six months each, the supreme 
authority. With the revival of the spirit 
of Masonry, which had been in some de- 
gree paralyzed by the attacks of the church, 
the society of Mopses ceased to exist. 

Morality. In the American system it 
is one of the three precious jewels of a 
Master Mason. 

Morality of Freemasonry. No 



one who reads our ancient Charges can fail 
to see that Freemasonry is a strictly moral 
Institution, and that the principles which 
it inculcates inevitably tend to make the 
brother who obeys their dictates a more 
virtuous man. Hence the English lectures 
very properly define Freemasonry to be "a 
science of morality." 

Moral Law. "A Mason," say the 
old Charges of 1722, "is obliged by his 
tenure to obey the moral law." Now, this 
moral law is not to be considered as con- 
fined to the decalogue of Moses, within 
which narrow limits the ecclesiastical 
writers technically restrain it, but rather as 
alluding to what- is called the lex natural^ 
or the law of nature. This law of nature 
has been defined, by an able but not recent 
writer on this subject, to be "the will of 
God, relating to human actions, grounded 
on the moral differences of things ; and be- 
cause discoverable by natural light, obli- 
gatory upon all mankind." (Grove : Sys- 
tem of Moral Philosophy, vol. ii., p. 122. 
London, 1749.) This is the "moral law," 
to which the old Charge already cited refers, 
and which it declares to be the law of 
Masonry. And this was wisely done, for 
it is evident that no law less universal 
could have been appropriately selected for 
the government of an Institution whose 
prominent characteristic is its universality. 

Moravian Brethren. The reli- 
gious sect of Moravian Brethren, which was 
founded in Upper Lusatia, about 1722, by 
Count Zinzendorf, is said at one time to 
have formed a society of religious Free- 
masons. For an account of which, see 
Mustard Seed, Order of. 

Morgan, William. Born in Cul- 
pepper County, in Virginia, in 1775. He 
published in 1826 a pretended Exposition 
of Masonry, which attracted at the time 
more attention than it deserved. Morgan 
soon after disappeared, and the Masons 
were charged by some enemies of the Order 
with having removed him by foul means. 
What was the real fate of Morgan has 
never been ascertained. There are various 
myths of his disappearance, and subsequent 
residence in other countries. They may or 
may not be true, but it is certain that there 
is no evidence of his death that would be 
admitted in a Court of Probate. He was 
a man of questionable character and disso- 
lute habits, and his enmity to Masonry is 
said to have originated from the refusal of 
the Masons of Le Roy to admit him to 
membership in their Lodge and Chapter. 

Moriah, Mount. An eminence sit- 
uated in the south-eastern part of Jerusa- 
lem. In the time of David it must have 
been cultivated, for it is called " the thresh- 
ing-floor of Oman the Jebusite," from whom 



MORIN 



MORTALITY 



509 



that monarch purchased it for the purpose 
of placing there an altar. Solomon subse- 
quently erected there his magnificent Tem- 
ple. Mount Moriah was always profoundly 
venerated by the Jews, among whom there 
is an early tradition that on it Abraham 
was directed to offer up his son. The truth 
of this tradition has, it is true, been recent- 
ly denied by some Biblical writers, but it 
has been as strenuously maintained by 
others. The Masons, however, have always 
accepted it, and to them, as the site of the 
Temple, it is especially sacred, and, com- 
bining with this the Abrahamic legend, 
they have given to Mount Moriah the ap- 
pellation of the ground-floor of the Lodge, 
and assign it as the place where what are 
called "the three grand offerings were 
made." 

Morin, Stephen. The founder of 
the Scottish Rite in America. On the 27th 
of August, 1761, the " Deputies General of 
the Royal Art, Grand Wardens, and officers 
of the Grand and Sovereign Lodge of St. 
John of Jerusalem established at Paris," 
(so reads the document itself) granted a 
Patent to Stephen Morin, by which he was 
empowered " to multiply the sublime de- 
grees of High Perfection, and to create In- 
spectors in all places where the sublime 
degrees are not established." This Patent 
was granted, Thory, Ragon, Clavel, and 
Lenning say, by the Grand Council of Em- 
perors of the East and West. Others say by 
the Grand Lodge. Dalcho says by the 
Grand Consistory of Princes of the Royal 
Secret at Paris. Brother Albert Pike, who 
has very elaborately investigated the ques- 
tion says that the authority of Morin was 
" a joint authority " of the two then con- 
tending Grand Lodges of France and the 
Grand Council, which is, I suppose, what 
Dalcho and the Supreme Council of Charles- 
ton call the Grand Consistory. From the 
Grand Lodge he received the power to 
establish a symbolic Lodge, and from the 
Grand Council or Consistory the power to 
confer the higher degrees. 

Not long after receiving these powers, 
Morin sailed for America, and established 
Bodies of the Scottish Rite in St. Do- 
mingo and Jamaica. He also appointed 
M. M. Hayes a Deputy Inspector General 
for North America. Hayes, subsequently, 
appointed Isaac da Costa a Deputy for 
South Carolina, and through him the Sub- 
lime degrees were disseminated among the 
Masons of the United States. (See Scottish 
Rite.) After appointing several Deputies 
and establishing some Bodies in the West 
India Islands, Morin is lost sight of. We 
know not anything of his subsequent his- 
tory, or of the time or place of his death. 
Ragon, Thory, and Clavel say that Morin 



was a Jew ; but as these writers have juda- 
ized all the founders of the Scottish Rite in 
America, we have no right to place any 
confidence in their statements. The name 
of Morin has been borne by many French 
Christians of literary reputation, from 
Peter Morin, a learned ecclesiastical writer 
of the sixteenth century, to Stephen Morin, 
an antiquary and Protestant clergyman, 
who died in 1700, and his son Henry, who 
became a Catholic, and died in 1728. 

Moritz, Carl Pliilipp. A Privy 
Councillor, Professor, and Member of the 
Academy of Sciences in Berlin, was born 
at Hameln on the 15th of September, 1757, 
and died 26th of June, 1793. G'adicke says 
that he was one of the most celebrated au- 
thors of his age, and distinguished by his 
works on the German language. He was 
the author of several Masonic works, among 
which are his Contributions to the Philosophy 
of Life and the Diary of a Freemason, Berlin, 
1793, and a Book of Masonic Songs. 

Morphey. The name of one of the 
twelve Inspectors in the eleventh degree of 
the Ancient and Accepted Scottish Rite. 
This name, like the others in the same cata- 
logue, bids defiance to any Hebraic deriva- 
tion. They are all either French corrup- 
tions, worse even than Jahinai for Shekinah, 
or they have some allusion to names or 
events connected with the political intrigues 
of the exiled house of Stuart, which had, 
it is known, a connection with some of the 
higher degrees sprung up at Arras, and 
other places where Masonry was patron- 
ized by the Pretender. This word Mor- 
phey may, for instance, be a corruption of 
Murray. James Murray, the second son 
of Lord Stormont, escaped to the court of 
the Stuarts in 1715. He was a devoted ad- 
herent of the exiled family, and became the 
governor of the young prince and the chief 
minister of his father, who conferred upon 
him the empty title of Earl of Dunbar. 
He died at Avignon in 1770. But almost 
every etymology of this kind must be en- 
tirely conjectural. 

Mortality, Symbol of. The ancient 
Egyptians introduced a skeleton at their 
feasts, to impress the idea of the evanes- 
cence of all earthly enjoyments; but the 
skeletons or deaths' heads did not make 
their appearance in Grecian art, as symbols 
of mortality, until later times, and on 
monuments of no artistic importance. In 
the earliest periods of ancient art, the 
Greeks and Romans employed more pleas- 
ing representations, such as the flower 
plucked from its stem, or the inverted 
torchi The moderns have>, however, had 
recourse to more offensive symbolization. 
In their hatchments or funeral achieve- 
ments the heralds employ a death's head and 



510 



MORTAK 



MOSAIC 



crossed bones, to denote that the deceased 
person is the last of his family. The Ma- 
sons have adopted the same symbol, and in 
all the degrees where it is necessary to im- 
press the idea of mortality, a skull, or a 
skull and crossed bones, are used for that 
purpose. 

Mortar, Untempered. See Un- 
tempered Mortar. 

Mosaic Pavement. Mosaic work 
consists properly of many little stones of 
different colors united together in patterns 
to imitate a painting. It was much prac- 
tised among the Eomans, who called it 
musivum opus, whence the Italians get their 
musaico, the French their mosaique, and 
we our mosaic. The idea that the work is 
derived from the fact that Moses used a 
pavement of colored stones in the taber- 
nacle has been long since exploded by ety- 
mologists. The Masonic tradition is that 
the floor of the Temple of Solomon was 
decorated with a Mosaic pavement of 
black and white stones. There is no his- 
torical evidence to substantiate this state- 
ment. Samuel Lee, however, in his dia- 
gram of the Temple, represents not only 
the floors of the building, but of all the 
outer courts, as covered with such a pave- 
ment. The Masonic idea was perhaps first 
suggested by this passage in the Gospel of 
St. John, (xix. 13,) " when Pilate, there- 
fore, heard that saying, he brought Jesus 
forth, and sat him down in the judgment- 
seat in a place that is called the Pavement, 
but in the Hebrew, Gabbatha." The word 
here translated Pavement is in the original 
Lithostroton, the very word used by Pliny 
to denote a Mosaic pavement. The Greek 
word, as well as its Latin equivalent, is 
used to denote a pavement formed of orna- 
mental stones of various colors, precisely 
what is meant by a Mosaic pavement. 

There was, therefore, a part of the Tem- 
ple which was decorated with a Mosaic 
pavement. The Talmud informs us that 
there was such a pavement in the conclave 
where the Grand Sanhedrim held its sessions. 

By a little torsion of historical accuracy, 
the Masons have asserted that the ground- 
floor of the Temple was a Mosaic pavement, 
and hence, as the Lodge is a representation 
of the Temple, that the floor of the Lodge 
should also be of the same pattern. 

The Mosaic pavement is an old symbol 
of the Order. It is met with in the earliest 
rituals of the last century. It is classed 
among the ornaments of the Lodge in com- 
bination with the indented tessel and the 
blazing star. Its party-colored stones of 
black and whiter have been readily and ap- 
propriately interpreted as symbols of the 
evil and good of human life. 

Mosaic Symbolism. In the reli- 



gion of Moses, more than in any other 
which preceded or followed it, is symbolism 
the predominating idea. From the taber- 
nacle, which may be considered as the cen- 
tral point of the whole system, down to the 
vestments which clothed the servants at 
the altar, there will be found an underlying 
principle of symbolism. Long before the 
days of Pythagoras the mystical nature of 
numbers had been inculcated by the Jew- 
ish lawgiver, and the very name of God 
was constructed in a symbolical form, to 
indicate his eternal nature. Much of the 
Jewish ritual of worship, delineated in the 
Pentateuch with so much precision as to 
its minutest details, would almost seem 
puerile were it not for the symbolic idea 
that is conveyed. So the fringes of the 
garments are patiently described, not as 
decorations, but that by them the people, 
in looking upon the fringe, might " remem- 
ber all the commandments of the Lord and 
do them." Well, therefore, has a modern 
writer remarked, that in the symbolism of 
the Mosaic worship it is only ignorance 
that can find the details trifling or the pre- 
scriptions minute; for if we recognize the 
worth and beauty of symbolism, we shall 
in vain seek in the Mosaic symbols for one 
superfluous enactment or one superstitious 
idea. To the Mason the Mosaic symbolism 
is very significant, because from it Freema- 
sonry has derived and transmitted for its 
own uses many of the most precious treas- 
ures of its own symbolical art. Indeed, 
except in some of the higher, and therefore 
more modern degrees, the symbolism of 
Freemasonry is almost entirely deduced 
from the symbolism of Mosaism. Thus the 
symbol of the Temple, which persistently 
pervades the whole of the ancient Masonic 
system, comes to us directly from the sym- 
bolism of the Jewish tabernacle. If Solo- 
mon is revered by the Masons as their tra- 
ditional Grand Master, it is because the 
Temple constructed by him was the symbol 
of the divine life to be cultivated in every 
heart. And this symbol was borrowed from 
the Mosaic tabernacle ; and the Jewish 
thought, that every Hebrew was to be a 
tabernacle of the Lord, has been trans- 
mitted to the Masonic system, which teaches 
that every Mason is to be a temple of the 
Grand Architect. The Papal Church, from 
which we get all ecclesiastical symbolism, 
borrowed its symbology from the ancient 
Eomans. Hence most of the high degrees 
of Masonry which partake of a Christian 
character are marked by Roman symbol- 
ism transmuted into Christian. But Craft 
Masonry, more ancient and more universal, 
finds its symbolic teachings almost exclu- 
sively in the Mosaic symbolism instituted 
in the wilderness. 



MOSES 



MOTHER 



511 



If we inquire whence the Jewish law- 
giver derived the symbolic system which 
he introduced into his religion, the history 
of his life will readily answer the question. 
Philo-Judseus says that "Moses was in- 
structed by the Egyptian priests in the 
philosophy of symbols and hieroglyphics 
as well as in the mysteries of the sacred 
animals." The sacred historian tells us 
that he was " learned in all the wisdom of 
the Egyptians;" and Manetho and other 
traditionary writers tell us that he was 
educated at ' Heliopolis as a priest, under 
his Egyptian name of Osarsiph, and that 
there he was taught the whole range of 
literature and science, which it was cus- 
tomary to impart to the priesthood of 
Egypt. When, then, at the head of his 
people, he passed away from the servitude 
of Egyptian taskmasters, and began in the 
wilderness to establish his new religion, it 
is not strange that he should have given a j 
holy use to the symbols whose meaning he j 
had learned in his ecclesiastical education 
on the banks of the Nile. 

Thus is it that we find in the Mosaic 
symbolism so many identities with the 
Egyptian ritual. Thus the Ark of the 
Covenant, the Breast-plate of the High 
Priest, the Mitre, and many other of the 
Jewish symbols, will find their analogies 
in the ritualistic ceremonies of the Egyp- 
tians. Reghellini, who has written an 
elaborate work on " Masonry considered as 
the result of the Egyptian, Jewish, and 
Christian Religions," says on the subject : 
"Moses, in his mysteries, and after him 
Solomon, adopted a great part of the Egyp- 
tian symbols, which, after them, we Ma- 
sons have preserved in our own." 

Moses, nC^lO, which means drawn 
out; but the true derivation is from two 
Egyptian words, /uo, mo, and owe, oushes, sig- 
nifying saved from the water. The lawgiver 
of the Jews, and referred to in some of the 
higher degrees, especially in the twenty- 
fifth degree, or Knight of the Brazen Ser- 
pent in the Scottish Rite, where he is repre- 
sented as the presiding officer. He plays 
also an important part in the Royal Arch 
of the York and American Rites, all of 
whose ritual is framed on the Mosaic sym- 
bolism. 

Mossdorf, Friedrich. An eminent 
German Mason, who was born March 2, 
1757, at Eckartsberge, and died about 
1830. He resided in Dresden, and took 
an active part in the affairs of Masonry. 
He was a warm supporter of Fessler's Ma- 
sonic reforms, and made several contribu- 
tions to the Freyberg Freimaurerischen 
Taschenbuche in defence of Fessler's sys- 
tem. He became intimately connected with 
the learned Krause, the author of The 



Three Most Ancient Records of the Masonic 
Fraternity, and wrote and published in 
1809 a critical review of the work, in con- 
sequence of which the Grand Lodge com- 
manded him to absent himself for an in- 
definite period from the Lodge. Mossdorf 
then withdrew from any further connec- 
tion with the Fraternity. His most valua- 
ble contributions to Masonic literature are 
his additions and emendations to Lenning's 
Encyclopddie der Freimaurerei. He is the 
author also of several other works of great 
value. 

Most Excellent. The title given to 
a Royal Arch Chapter, and to its presiding 
officer, the High Priest; also to the presid- 
ing officer of a Lodge of Most Excellent 
Masters. 

Most Excellent Master, The 
sixth degree in the York Rite. Its history 
refers to the dedication of the Temple by 
King Solomon, who ■ is represented by its 
presiding officer under the title of Most 
Excellent. Its officers are the same as those 
in a symbolic Lodge. I have, however, 
seen some rituals in which the Junior 
Warden is omitted. This degree is pecu- 
liarly American, it being practised in no 
other country. It was the invention of 
Webb, who organized the capitular system 
of Masonry as it exists in this country, and 
established the system of lectures which 
is the foundation of all subsequent sys- 
tems taught in America. 

Most Puissant. The title of the 
presiding officer of a Grand Council of 
Royal and Select Masters. 

Most Worshipful. The title given 
to a Grand Lodge and to its presiding 
officer the Grand Master. 

Mot de Se"mestre. Half yearly 
word. Every six months the Grand Orient 
of France sends to each of the Lodges of 
its obedience a password, to be used by its 
members as an additional means of gain- 
ing admission into a Lodge. Each Mason 
obtains this word only from the Venerable 
of his own Lodge. It was instituted Oc- 
tober 28th, 1773, when the Duke of Char- 
tres was elected Grand Master. 

Mother Council. The Supreme 
Council of the Ancient and Accepted Scot- 
tish Rite for the Southern Jurisdiction of 
the United States of America, which was 
organized in 1801, at Charleston, is called 
the " Mother Council of the World," be- 
cause from it have issued directly or in- 
directly all the other Supreme Councils of 
the Rite which are now in existence, or 
have existed since its organization. 

Mother Lodge. In the last century 
certain Lodges in France and Germany as- 
sumed an independent position, and issued 
Charters for the constitution of Daughter 



512 



MOTION 



MUNKHOUSE 



Lodges claiming the prerogatives of Grand 
Lodges. Thus we find the Mother Lodge 
of Marseilles, in France, which constituted 
many Lodges. In Scotland the Lodge of 
Kilwinning took the title of Mother Lodge, 
and issued Charters until it was merged in 
the Grand Lodge of Scotland. The system 
is altogether irregular, and has no sanction 
in the present laws of the Fraternity. 

Motion. A motion when made by a 
member cannot be brought before the 
Lodge for deliberation unless it is seconded 
by another member. Motions are of two 
kinds, principal and subsidiary ; a principal 
motion is one that presents an indepen- 
dent proposition for discussion. Subsidiary 
motions are those which are intended to af- 
fect the principal motion — such as to amend 
it, to lay it on the table, to postpone it defi- 
nitely or indefinitely, or to reconsider it, all 
of which are governed by the parliament- 
ary law under certain modifications to suit 
the spirit and genius of the Masonic or- 
ganization. See the author's Treatise on 
Parliamentary Law as applied to Masonic 
Bodies. 

Motto. In imitation of the sentences 
appended to the coats of arms and seals of 
the gilds and other societies, the Masons 
have for the different branches of their 
Order mottoes, which are placed on their 
banners or put at the head of their docu- 
ments, which are expressive of the character 
and design, either of the whole Order or 
of the particular branch to which the 
motto belongs. Thus, in Ancient Craft 
Masonry we have as mottoes the sentences, 
Ordo ab Chao, and Lux e tenebris; in Capit- 
ular Masonry, Holiness to the Lord; in 
Templar Masonry, In hoc signo vinces; in 
Scottish Masonry, Ne plus ultra is the 
motto of the thirtieth degree, and Spes meo 
in deo est of the thirty-second ; while the 
thirty-third has for its motto JDeus meum- 
que Jus. All of these will be found with 
their signification and origin in their ap- 
propriate places. 

Mould. This word is very common in 
the Old Constitutions, where it is forbidden 
that a Freemason should give a mould to 
a rough Mason, whereby, of course, he would 
■ be imparting to him the secrets of the Craft. 
Thus, in the Harleian MS. : " Alsoe that no 
Mason shall make any mould, square, or 
rule to any Rough Mason ; alsoe that no 
Mason, within the Lodge or without, sett 
or lay any mould stones without moulds of 
his own making." We find the word in 
Piers Ploughman's Vision : 

" If eny Mason there do makede a molde 
With alle here wyse castes." 

Parker {Gloss. Architect., p. 313,) thus de- 
fines it : " The model or pattern used by 



workmen, especially by Masons, as a guide 
in working mouldings and ornaments. It 
consists of a thin board or plate of metal, 
cut to represent the exact section of the 
mouldings to be worked from it." In the 
Cooke MS. the word maters is used, which 
is evidently a corruption of the Latin matrix. 

Mould Stone. In the quotation from 
the Harleian MS. in the preceding article, 
the expression mould stones occurs, as it 
does in other Constitutions and in many 
old contracts. It means, probably, large 
and peaked stones for those parts of the 
building which were to have mouldings cut 
upon them, as window and door-jambs. 

Mount CalTary. See Calvary. 

Mount Moriah. See Moriah. 

Mount Sinai. See Sinai. 

Mourning. The mourning color has 
been various in different times and coun- 
tries. Thus, the Chinese mourn in white ; 
the Turks in blue or in violet ; the Egyptians 
in yellow ; the Ethiopians in gray. In all 
the degrees and rites of Masonry, with a 
single exception, black is the symbol of 
grief, and therefore the mourning color. 
But in the highest degrees of the Scottish 
Rite the mourning color, like that used by 
the former kings of France, is violet. 

Mouth to Car. The Mason is taught, 
by an expressive symbol, to whisper good 
counsel in his brother's ear, and to warn 
him of approaching danger. " It is a rare 
thing," says Bacon, " except it be from a 
perfect and entire friend, to have counsel 
given that is not bowed and crooked to 
some ends which he hath that giveth it." 
And hence it is an admirable lesson, which 
Masonry here teaches us, to use the lips 
and the tongue only in the service of a 
brother. 

Movahle Jewels. See Jewels of a 
Lodge. 

Muenter, Friederich. Born in 
1761, and died in 1830. He was Professor 
of Theology in the University of Copen- 
hagen, and afterwards Bishop of Seeland. 
He was the author of a treatise On the Sym- 
bols and Art Representations of the Early 
Christians. In 1794 he published his Stat- 
ute Book of the Order of Knights Templars, * 
" Statutenbuch' des Ordens der Temple- 
herren ; " a work which is one of the most 
valuable contributions that we have to the 
history of Templarism. 

Munkhouse, I>. !>.. Rev c Rich- 
ard. The author of A Discourse in Praise 
of Freemasonry, 8vo, Lond., 1805 ; An Exhor- 
tation to the Practice of those Specific Virtues 
which ought to prevail in the Masonic Char- 
acter, with Historical Notes, 8vo, Lond., 1805 ; 
and Occasional Discourses on Various Sub- 
jects, with Copious Annotations, 3 vols., 8vo, 
Lond., 1805. This last work contains many 



MURR 



MYSTERIES 



513 



discourses on Masonic subjects. Dr. Munk- 
house was an ardent admirer and defender 
of Freemasonry, into which he was initi- 
ated in the Phoenix Lodge of Sunderland. 
On his removal to Wakefield, where he was 
rector of St. John the Baptist's Church, he 
united with the Lodge of Unanimity, under 
the Mastership of Richard Linnecar, to 
whose virtues and Masonic knowledge he 
has paid a high tribute. Dr. Munkhouse 
died in the early part of this century. 

Murr, Christopli Gottlieb Ton. 
A distinguished historical and archaeologi- 
cal writer, who was born at Nuremberg, in 
1733, and died April 8, 1811. In 1760 he 
published an Essay on the History of the 
Greek Tragic Poets; in 1777-82, six volumes 
of Antiquities of Herculanceum, and several 
other historical works. In 1803 he pub- 
lished an essay On the True Origin of the 
Orders of Rosicrucianism and Freemasonry, 
with an Appendix on the History of the Or- 
der of Templars. In this work, Murr at- 
tempts to trace Freemasonry to the times 
of Oliver Cromwell, and maintains that it 
and Rosicrucianism had an identical origin, 
and the same history until the year 1633, 
when they separated. 

Muscus Domus. In the early rit- 
uals of the last century, the tradition is 
given, that certain Fellow Crafts, while 
pursuing their search, discovered a grave 
covered with green moss and turf, when 
they exclaimed, Muscus Domus, Deo gratias, 
which was interpreted, "Thanks be to 
God, our Master has a mossy house." 
Whence a Mason's grave came to be called 
Muscus Domus. But both the tradition 
and its application have become obsolete 
in the modern rituals. 

Music. One of the seven liberal arts 
and sciences, whose beauties are inculcated 
in the Fellow Craft's degree. Music is 
recommended to the attention of Masons, 
because as the " concord of sweet sounds " 
elevates the generous sentiments of the 
soul, so should the concord of good feeling 
reign among the brethren, that by the 
union of friendship and brotherly love the 
boisterous passions may be lulled, and 
harmony exist throughout the Craft. 

Mustard Seed, Order of. {Der 
Orden vom SenfJcorn.) This association, 
whose members also called themselves 
" The Fraternity of Moravian Brothers of 
the Order of Religious Freemasons," was 
one of the first innovations introduced into 
German Freemasonry. It was instituted in 
the year 1739. Its mysteries were founded 
on that passage in the fourth chapter of 
St. Mark's Gospel in which Christ com- 
pares the kingdom of heaven to a mustard 
seed. The brethren wore a ring, on which 
was inscribed Keiner von uns lebt ihm sel- 



ber, i. e., " No one of us lives for himself." 
The jewel of the Order was a cross of gold 
surmounted by a mustard plant in full 
bloom, with the motto, Quod fuit ante 
nihil, i. e., "What was before nothing." 
It was suspended from a green ribbon. 
The professed object of the association 
was, through the instrumentality of Free- 
masonry, to extend the kingdom of Christ 
over the world. It has long been obsolete. 

Myrtle. The sacred plant of the Eleu- 
sinian mysteries, and analogous in its sym- 
bolism to the acacia of the Masons. 

Mystagogue. The one who presided 
at the Ancient Mysteries, and explained 
the sacred things to the candidate. He 
was also called the hierophant. The word, 
which is Greek, signifies literally one who 
makes or conducts an initiate. 

Mysteries, Ancient. Each of the 
Pagan gods, says Warburton, (Div. Leg,, 
I., ii. 4,) had, besides the public and open, a 
secret worship paid to him, to which none 
were admitted but those who had been 
selected by preparatory ceremonies called 
Initiation. This secret worship was termed 
the Mysteries. And this is supported by 
Strabo, (lib. x., cap. 3,) who says that it 
was common, both to the Greeks and the 
Barbarians, to perform their religious cere- 
monies with the observance of a festival, 
and that they are sometimes celebrated 
publicly and sometimes in mysterious pri- 
vacy. Noel [Diet, de la Fable) thus defines 
them : Secret ceremonies which were prac- 
tised in honor of certain gods, and whose 
secret was known to the initiates alone, 
who were admitted only after long and 
painful trials, which it was more than their 
life was worth to reveal. 

As to their origin, Warburton is proba- 
bly not wrong in his statement that the 
first of which we have any account are 
those of Isis and Osiris in Egypt; for 
although those of Mithras came into Eu- 
rope from Persia, they were, it is supposed, 
^carried from Egypt by Zoroaster. 

The most important of these mysteries 
were the Osiric in Egypt, the Mithraic in 
Persia, the Cabiric in Thrace, the Adoni- 
sian in Syria, the Dionysiac and Eleu- 
sinian in Greece, the Scandinavian among 
the Gothic nations, and the Druidical 
among the Celts. 

In all these mysteries we find a singular 
unity of design, clearly indicating a com- 
mon origin, and a purity of doctrine as 
evidently proving that this common origin 
was not to be sought for in the popular 
theology of the Pagan world. The cere- 
monies of initiation were all funereal in 
their character. They celebrated the death 
and the resurrection of some cherished be- 
ing, either the object of esteem as a hero, 



3P 



33 



514 



MYSTERIES 



MYSTERIES 



or of devotion as a god. Subordination of 
degrees was instituted, and the candidate 
was subjected to probations varying in 
their character and severity; the rites 
were practised in the darkness of night, 
and often amid the gloom of impenetrable 
forests or subterranean caverns; and the 
full fruition of knowledge, for which so 
much labor was endured, and so much 
danger incurred, was not attained until the 
aspirant, well tried and thoroughly puri- 
fied, had reached the place of wisdom and 
of light. 

These mysteries undoubtedly owed their 
origin to the desire to establish esoteric 
philosophy, in which should be withheld 
from popular approach those sublime truths 
which it was supposed could only be intrusted 
to those who had been previously prepared 
for their reception. Whence these doc- 
trines were originally derived it would be 
impossible to say ; but I am disposed to ac- 
cept Creuzer's hypothesis of an ancient and 
highly instructed body of priests, having 
their origin either in Egypt or in the East, 
from whom was derived religious, physical, 
and historical knowledge, under the veil of 
symbols. 

By this confinement of these doctrines to 
a system of secret knowledge, guarded by 
the most rigid rites, could they only expect 
to preserve them from the superstitions, in- 
novations, and corruptions of the world as 
it then existed. " The distinguished few," 
says Oliver, (Hist. IniL, p. 2,) "who re- 
tained their fidelity, uncontaminated by 
the contagion of evil example, would soon 
be able to estimate the superior benefits of 
an isolated institution, which afforded the 
advantage of a select society, and kept at 
an unapproachable distance the profane 
scoffer, whose presence might pollute their 
pure devotions and social converse, by con- 
tumelious language or unholy mirth." And 
doubtless the prevention of this intrusion, 
and the preservation of these sublime truths, 
was the original object of the institution 
of the ceremonies of initiation, and the 
adoption of other means by which the ini- 
tiated could be recognized, and the unini- 
tiated excluded. Such was' the opinion of 
Warburton, who says that " the mysteries 
were at first the retreats of sense and virtue, 
till time corrupted them in most of the 
gods." 

The Abbe Robin in a learned work on 
this subject entitled Becker ches sur les Ini- 
tiations Anciens et Modemes, (Paris, 1870,) 
places the origin of the initiations at that 
remote period when erimes first began to 
appear upon earth. The vicious, he re- 
marks, were urged by the terror of guilt to 
seek among the virtuous for intercessors 
with the deity. The latter, retiring into 



solitude to avoid the contagion of growing 
corruption, devoted themselves to a life 
of contemplation and the cultivation of 
several of the useful sciences. The period- 
ical return of the seasons, the revolution 
of the stars, the productions of the earth, 
and the various phenomena of nature, 
studied with attention, rendered them use- 
ful guides to men, both in their pursuits of 
industry and in their social duties. These 
recluse students invented certain signs to 
recall to the remembrance of the people 
the times of their festivals and of their 
rural labors, and hence the origin of the 
symbols and hieroglyphics that were in use 
among the priests of all nations. Having 
now become guides and leaders of the peo- 
ple, these sages, in order to select as asso- 
ciates of their learned labors and sacred 
functions only such as had sufficient merit 
and capacity, appointed strict courses of 
trial and examination, and this, our author 
thinks, must have been the source of the 
initiations of antiquity. The Magi, Brah% 
mans, Gymnosophists, Druids, and priests 
of Egypt, lived thus in sequestered habita- 
tions and subterranean caves, and obtained 
great reputation by their discoveries in as- 
tronomy, chemistry, and mechanics, by 
their purity of morals, and by their knowl- 
edge of the science of legislation. It was 
in these schools, says M. Robin, that the 
first sages and legislators of antiquity were 
formed, and in them he supposes the doc- 
trines taught to have been the unity of God 
and the immortality of the soul ; and it 
was from these mysteries, and their symbols 
and hieroglyphics, that the exuberant fancy 
of the Greeks drew much of their my- 
thology. 

Warburton deduces from the ancient 
writers — from Cicero and Porphyry, from 
Origen and Celsus, and from others — what 
was the true object of the mysteries. They 
taught the dogma of the unity of God in 
opposition to the polytheistic notions of the 
people, and in connection with this the 
doctrine of a future life, and that the ini- 
tiated should be happier in that state than 
all other mortals ; that while the souls of 
the profane, at their leaving the body, 
stuck fast in mire and filth and remained 
in darkness, the souls of the initiated winged 
their flight directly to the happy islands 
and the habitations of the gods. " Thrice 
happy they," says Sophocles, "who de- 
scended to the shades below after having 
beheld these rites ; for they alone have life 
in Hades, while all others suffer there every 
kind of evil." And Isocrates declares that 
" those who have been initiated in the mys- 
teries, entertain better hopes both as to the 
end of life and the whole of futurity." 

Others of the ancients have given us the 



MYSTERIES 



MYSTERIES 



515 



same testimony as to their esoteric char- 
acter." "All the mysteries," says Plu- 
tarch, "refer to a future life and to the 
state of the soul after death." In another 
place, addressing his wife, he says, " We 
have been instructed, in the religious rites 
of Dionysus, that the soul is immortal, and 
that there is a future state of existence." 
Cicero tells us that, in the mysteries of 
Ceres at Eleusis, the initiated were taught 
to live happily and to die in the hope of a 
blessed futurity. And, finally, Plato in- 
forms us that the hymns of Musaeus, which 
were sung in the mysteries, celebrated the 
rewards and pleasures of the virtuous in 
another life, and the punishments which 
awaited the wicked. 

These sentiments, so different from the 
debased polytheism which prevailed among 
the uninitiated, are the most certain evi- 
dence that the mysteries arose from a purer 
source than that which gave birth to the 
religion of the vulgar. 

I must not pass unnoticed Faber's notion 
of their arkite origin. Finding, as he did, 
a prototype for every ancient cultus in the 
ark of Noah, it is not surprising that he 
should apply his theory to the mysteries. 
"The initiations," he says, (Orig. Pag. 
Idol., II., iv. 5,) "into the mysteries sceni- 
cally represented the mythic descent into 
Hades and the return from thence to the 
light of day, by which was meant the en- 
trance into the ark and the subsequent lib- 
eration from its dark enclosure. They all 
equally related to the allegorical disappear- 
ance, or death, or descent of the great 
father, at their commencement; and his 
invention, or revival, or return from Hades, 
at their conclusion." 

Dollinger (Gent, and Jew., i. 126,) says, 
speaking of the mysteries, " the whole was 
a drama, the prelude to which consisted in 
purifications, sacrifices, and injunctions 
with regard to the behavior to be observed. 
The adventures of certain deities, their 
sufferings and joys, their appearance on 
earth, and relations to mankind, their 
death, or descent to the nether world, their 
return, or their rising again — all these, as 
symbolizing the life of nature, were repre- 
sented in a connected series of theatrical 
scenes. These representations, tacked on 
to a nocturnal solemnity, brilliantly got up, 
particularly at Athens, with all the re- 
sources of art and sensual beauty, and ac- 
companied with dancing and song, were 
eminently calculated to take a powerful 
hold on the imagination and the heart, 
and to excite in the spectators alter- 
nately conflicting sentiments of terror, 
and calm, sorrow, and fear, and hope. 
They worked upon them, now by agitating, 
now by soothing, and meanwhile had a 



strong bearing upon susceptibilities and 
capacities of individuals, according as their 
several dispositions inclined them more to 
reflection and observation, or to a resigned 
credulity." 

Bunsen (Ood in History, II., B. iv., ch. 6,) 
gives the most recent and the most philo- 
sophic idea of the character of the mysteries. 
They did, he says, " indeed exhibit to the ini- 
tiated coarse physical symbols of the gene- 
rative powers of Nature, and of the univer- 
sal Nature herself, eternally, self-sustaining 
through all transformations ; but the reli- 
gious element of the mysteries consisted in 
the relations of the universe to the soul, 
more especially after death. Thus, even 
without philosophic proof, we are justified 
in assuming that the Nature symbolism re- 
ferring to the Zodiac formed a mere frame- 
work for the doctrines relating to the soul 
and to the ethical theory of the universe. 
So, likewise, in the Samothracian worship 
of the Kabiri, the contest waged by the 
orb of day was represented by the story 
of the three brothers (the seasons of the 
year), one of whom is continually slain by 
the other two, but ever and anon arises to 
life again. But here, too, the beginning 
and end of the worship were ethical. A 
sort of confession was demanded of the 
candidates before admission, and at the 
close of the service the victorious God 
(Dionysus) was displayed as the Lord of 
the spirit. Still less, however, did theo- 
rems of natural philosophy form the sub- 
ject-matter of the Eleusinian mysteries, of 
which, on the contrary, psychical concep- 
tions were the beginning and the end. The 
predominating idea of these conceptions 
was that of the soul as a divine, vital force, 
held captive here on earth and sorely tired ; 
but the initiated were further taught to 
look forward to a final redemption and 
blessedness for the good and pious, and 
eternal torments after death for the wicked 
and unjust." 

The esoteric character of the mysteries was 
preserved by the most powerful sanctions. 
An oath of secrecy was administered in the 
most solemn form to the initiate, and to 
violate it was considered a sacrilegious 
crime, the prescribed punishment for which 
was immediate death, and we have at least 
one instance in Livy of the infliction of 
the penalty. The ancient writers were there- 
fore extremely reluctant to approach the 
subject, and Lobeck gives in his Aglaophamus 
(vol. i., app. 131, 151 ; ii. 12, 87,) several 
examples of the cautious manner in which 
they shrunk from divulging or discussing 
any explanation of a symbol which had 
been interpreted to them in the course of 
initiation. I would forbid, says Horaoe, 
(L. iii., Od. 2,) that man who would divulge 



516 



MYSTERIES 



MYSTERIES 



the sacred rites of mysterious Ceres from 
being under the same roof with me, or 
from setting sail with me in the same pre- 
carious bark. 

On the subject of their relation to the 
rites of Freemasonry, to which they bear 
in many respects so remarkable a resem- 
blance, that some connection seems neces- 
sarily implied, there are five principal the : 
ories. The first is that embraced and 
taught by Dr. Oliver, namely, that they are 
but deviations from that common source, 
both of them and of Freemasonry, the 
patriarchal mode of worship established 
by God himself. With this pure system of 
truth, he supposes the science of Freema- 
sonry to have been coeval and identified. 
But the truths thus revealed by divinity 
came at length to be doubted* or rejected 
through the imperfection of human reason, 
and though the visible symbols were re- 
tained in the mysteries of the Pagan world, 
their true interpretation was lost. 

There is a second theory which, leaving 
the origin of the mysteries to be sought in 
the patriarchal doctrines, where Oliver has 
placed it, finds the connection between 
them and Freemasonry commencing at the 
building of King Solomon's Temple. Over 
the construction of this building, Hiram, 
the Architect of Tyre, presided. At Tyre 
the mysteries of Bacchus had been intro- 
duced by the Dionysian Artificers, and into 
their fraternity Hiram, in all probability, 
had, it is necessarily suggested, been ad- 
mitted. Freemasonry, whose tenets had 
always existed in purity among the imme- 
diate descendants of the patriarchs, added 
now to its doctrines the guard of secrecy, 
which, as Dr. Oliver himself remarks, was 
necessary to preserve them from perversion 
or pollution. 

A third theory has been advanced by the 
Abbe Robin, in which he connects Free- 
masonry indirectly with the mysteries, 
through the intervention of the Crusaders. 
In the work already cited, he attempts to 
deduce, from the ancient initiations, the 
orders of chivalry, whose branches, he 
says, produced the institution of Freema- 
sonry. 

A fourth theory, and this has been re- 
cently advanced by the Rev. Mr. King in 
his treatise On the Gnostics, is that as some 
of them, especially those of Mithras, were 
extended beyond the advent of Christianity, 
and even to the very commencement of the 
Middle Ages, they were seized upon by the 
secret societies of that period as a model 
for their organization, and that through 
these latter they are to be traced to Free- 
masonry. 

But perhaps, after all, the truest theory 
is that which would discard all successive 



links in a supposed chain of descent from 
the mysteries to Freemasonry, and would 
attribute their close resemblance to a nat- 
ural coincidence of human thought. The 
legend of the third degree, and the legends 
of the Eleusinian, the Cabiric, the Diony- 
sian, the Adonic, and all the other mys- 
teries, are identical in their object to teach 
the reality of a future life ; and this lesson 
is taught in all by the use of the same sym- 
bolism, and, substantially, the same scenic 
representation. And this is not because 
the Masonic rites are a lineal succession 
from the Ancient Mysteries, but because 
there has been at all times a proneness of 
the human heart to nourish this belief in a 
future life, and the proneness of the human 
mind to clothe this belief in a symbolic 
dress. And if there is any other more 
direct connection between them it must be 
sought for in the Roman Colleges of Artifi- 
cers, who did, most probably, exercise some 
influence over the rising Freemasons of 
the early ages, and who, as the contempo- 
raries of the mysteries, were, we may well 
suppose, imbued with something of their 
organization. 

I conclude with a notice of their ultimate 
fate. They continued to flourish until long 
after the Christian era ; but they at length 
degenerated. In the fourth century, Chris- 
tianity had begun to triumph. The Pagans, 
desirous of making converts, threw open 
the hitherto inaccessible portals of their 
mysterious rites. The strict scrutiny of 
the candidate's past life, and the demand 
for proofs of irreproachable conduct, were 
no longer deemed indispensable. The vile 
and the vicious were indiscriminately, and 
even with avidity, admitted to participate 
in privileges which were once granted only 
to the noble and the virtuous. The sun of 
Paganism was setting, and its rites had be- 
come contemptible and corrupt. Their 
character was entirely changed, and the 
initiations were indiscriminately sold by 
peddling priests, who wandered through 
the country, to every applicant who was 
willing to pay a trifling fee for that which 
had once been refused to the entreaties of 
a monarch. At length these abominations 
attracted the attention of the emperors, and 
Constantine and Gratian forbade their cel- 
ebration by night, excepting, however, from 
these edicts, the initiations at Eleusis. But 
finally Theodosius, by a general edict of 
proscription, ordered the whole of the Pagan 
mysteries to be abolished, in the four hun- 
dred and thirty-eighth year of the Chris- 
tian era, and eighteen hundred years after 
their first establishment in Greece. 

Clavel, however, says that they did not 
entirely cease until the era of the restora- 
tion of learning, and that during a part of 



MYSTERY 



MYTH 



517 



the Middle Ages the mysteries of Diana, 
under the name of the "Courses of Diana," 
and those of Pan, under that of the " Sab- 
bats," were practised in country places. 
But these were really only certain super- 
stitious rites connected with the belief in 
witchcraft. The mysteries of Mithras, 
which, continually attacked by the Fathers 
of the Church, lived until the beginning of 
the fifth century, were, I think, the last of 
the old mysteries which had once exercised 
so much influence over the Pagan world 
and the Pagan religions. 

Mystery. From the Greek [xvorripiov, 
a secret, something to be concealed. The 
gilds or companies of the Middle Ages, out 
of which we trace the Masonic organiza- 
tion, were called mysteries, because they had 
trade-secrets, the preservation of which was 
a primary ordination of these fraternities. 
" Mystery " and " Craft " came thus to be 
synonymous words. In this secondary sense 
we speak of the " Mystery of the Stonema- 
sons " as equivalent to the " Craft of the 
Stonemasons." But the Mystery of Free- 
masonry refers rather to the primary mean- 
ing of the word as immediately derived 
from the Greek. 

Mystes. (From the Greek uvo, to shut 
the eyes. ) One who had been initiated into 
the Lesser Mysteries of Paganism. He was 
now blind ; but when he was initiated into 
the Greater Mysteries, he was called an 
Epopt, or one who saw. 

The Mystes was permitted to proceed no 
farther than the vestibule or porch of the 
temple. To the Epopts only was accorded 
the privilege of admission to the adytum or 
sanctuary. A female initiate was called a 
Mystis. 

Mystical. A word applied to any lan- 
guage, symbol, or ritual which is under- 
stood only by the initiated. The word was 
first used by the priests to describe their 
mysterious rites, and then borrowed by the 
philosophers to be applied *to the inner, 
esoteric doctrines of their schools. In this 
sense we speak of the mystical doctrines 
of Speculative Masonry. Suidas derives 
the word from the Greek uva, to close, and 
especially to close the lips. Hence the mys- 
tical is that about which the mouth should 
be closed. 

Mysticism. A word applied in reli- 
gious phraseology to any views or tenden- 
cies which aspire to more direct communi- 
cation between God and man by the in- 
ward perception of the mind than can be 
obtained through revelation. " Mysticism," 
says Vaughan, {Hours with the Mystics, i. 
19,) "presents itself in all its phases as 
more or less the religion of internal as op- 
posed to external revelation — of heated 
feeling, sickly sentiment, or lawless imagi- 



nation, as opposed to that reasonable belief 
in which the intellect and the heart, the 
inward witness and the outward, are alike 
engaged." The Pantheism of some of the 
ancient philosophers and of the modern 
Spinozaists, the Speculations of the Neo- 
platonists, the Anabaptism of Munster, the 
system of Jacob Behmen, the Quietism of 
Madame Guyon, the doctrines of the Ba- 
varian Illuminati, and the reveries of Swe-' 
denborg, all partake more or less of the 
spirit of mysticism. The Germans have 
two words, mystik and mysticismus, — the 
former of which they use in a favorable, the 
latter in an unfavorable sense. Mysticism 
is with them only another word for Pan- 
theism, between which and Atheism there 
is but little difference. Hence a belief in 
mysticism is with the German Freemasons 
a disqualification for initiation into the 
Masonic rites. Thus the second article of 
the Statutes of the Grand Lodge of Hano- 
ver prescribes that " ein Freimaurer muss 
vom Mysticismus und Atheismus gleich 
weit entfernt stehen," i. e., "a Freemason 
must be equally distant from Mysticism 
and Atheism." Gadicke {Freimaurer-Lexi- 
con) thus expresses the German sentiment : 
" Etwas mystisch sollte wohl jeder Mensch 
seyn, aber man hlite sich vor grobem Mys- 
ticismus," i. e., " Every man ought to be 
somewhat mystical, but should guard against 
coarse mysticism" 

Mystic Tie. That sacred and invio- 
lable bond which unites men of the most 
discordant opinions into one band of 
brothers, which gives but one language to 
men of all nations and one altar to men 
of all religions, is properly, from the mys- 
terious influence it exerts, denominated the 
mystic tie ; and Freemasons, because they ' 
alone are under its influence, or enjoy its 
benefits, are called " Brethren of the mystic 
tie." 

Myth. The word myth, from the Greek 
fivdog, a story, in its original acceptation, 
signified simply a statement or narrative 
of an event, without any necessary implica- 
tion of truth or falsehood ; but, as the word 
is now used, it conveys the idea of a per- 
sonal narrative of remote date, which, al- 
though not necessarily untrue, is certified 
only by the internal evidence of the tradi- 
tion itself. This definition, which is sub- 
stantially derived from Mr. Grote, {Hist, of 
Greece, vol. i., ch. xvi., p. 479,) may be ap- 
plied without modification to the myths of 
Freemasonry, although intended by the 
author only for the myths of the ancient 
Greek religion. 

The myth, then, is a narrative of remote 
date, not necessarily true or false, but whose 
truth can only be certified by internal evi- 
dence. The word was first applied to those 



518 



MYTH 



MYTH 



fables of the Pagan gods which have de- 
scended from the remotest antiquity, and 
in all of which there prevails a symbolic 
idea, not always, however, capable of a 
positive interpretation. As applied to Free- 
masonry, the words myth and legend are 
synonymous. 

From this definition it will appear that 
the myth is really only the interpretation 
of an idea. But how we are to read these 
myths will best appear from these noble 
words of Max Mutter, {Science of Lang., 2d 
Ser., p. 578 :) "Everything is true, natural, 
significant, if we enter with a reverent 
spirit into the meaning of ancient art and 
ancient language. Everything becomes 
false, miraculous, and unmeaning, if we 
interpret the deep and mighty words of 
the seers of old in the shallow and feeble 
sense of modern chroniclers." 

A fertile source of instruction in Masonry 
is to be found in its traditions and mythi- 
cal legends ; not only those which are in- 
corporated into its ritual and are exempli- 
fied in its ceremonies, but those also which, 
although forming no part of the Lodge lec- 
tures, have been orally transmitted as por- 
tions of its history, and which, only within 
a comparatively recent period, have been 
committed to writing. But for the proper 
appreciation of these traditions some pre- 
paratory knowledge of the general charac- 
ter of Masonic myths is necessary. If all 
the details of these traditions be considered 
as asserted historical facts, seeking to con- 
vey nothing more nor less than historical 
information, then the improbabilities and 
anachronisms, and other violations of his- 
torical truth which distinguish many of 
them, must cause them to be rejected by 
the scholar as absurd impostures. But 
there is another and a more advantageous 
view in which these traditions are to be 
considered. Freemasonry is a symbolic in- 
stitution — everything in and about it is' 
symbolic — and nothing more eminently so 
than its traditions. Although some of 
them — as, for instance, the legend of the 
third degree — have in all probability a 
deep substratum of truth lying beneath, 
over this there is superposed a beautiful 
structure of symbolism. History has, per- 
haps, first suggested the tradition ; but then 



the legend, like the myths of the ancient 
poets, becomes a symbol, which is to enun- 
ciate some sublime philosophical or reli- 
gious truth. Eead in this way, and in this 
way only, the myths or legends and tradi- 
tions of Freemasonry will become interest- 
ing and instructive. See Legend. 

Myth, Historical. A historical 
myth is a myth that has a known and re- 
cognized foundation in historical truth, but 
with the admixture of a preponderating 
amount of fiction in the introduction of 
personages and circumstances. Between 
the historical myth and the mythical his- 
tory, the distinction cannot always be pre- 
served, because we are not always able to 
determine whether there is a preponderance 
of truth or of fiction in the legend or nar- 
rative under examination. 

Mythical History. A myth or le- 
gend, in which the historical and truthful 
greatly preponderate over the inventions 
of fiction, may be called a mythical history. 
Certain portions of the legend of the third 
degree have^such a foundation in fact that 
they constitute a mythical history, while 
other portions, added evidently for the pur- 
poses of symbolism, are simply a historical 
myth. 

Mythology. Literally, the science of 
myths ; and this is a very appropriate defi- 
nition, for mythology is the science which 
treats of the religion of the ancient Pagans, 
which was almost altogether founded on 
myths, or popular traditions and legendary 
tales ; and hence Keightly (Mythol. of An- 
cient Greece and Italy, p. 2,) says that "my- 
thology may be regarded as the repository 
of the early religion of the people." Its 
interest to a Masonic student arises from 
the constant antagonism that existed be- 
tween its doctrines and those of the Primi- 
tive Freemasonry of antiquity and the light 
that the mythological mysteries throw upon 
the ancient organization of Speculative 
Masonry. 

Myth Philosophical. This is a 
myth or legend that is almost wholly un- 
historical, and which has been invented 
only for the purpose of enunciating and il- 
lustrating a particular thought or dogma. 
The legend of Euclid is clearly a philo- 
sophical myth. 



NAAMAH 



NAME 



619 



N. 



tfaamah. The daughter of Lamech. 
To her the " Legend of the Craft " attri- 
butes the invention of the art of weaving, 
and she is united with her three brothers, 
by the same legend, in the task of inscrib- 
ing the several sciences on two pillars, that 
the knowledge of them might be preserved 
after the flood. 

]Vabaiiii. See Schools of the Prophets, 

Naked. In Scriptural symbology, 
nakedness denoted sin, and clothing, protec- 
tion. But the symbolism of Masonry on 
this subject is different. There, to be 
" neither naked nor clothed " is to make no 
claim through worldly wealth or honors to 
preferment in Masonry, where nothing but 
internal merit, which is unaffected by the 
outward appearance of the body, is received 
as a recommendation for admission. 

Name of God. A reverential allu- 
sion to the name of God, in some especial 
and peculiar form, is to be found in the 
doctrines and ceremonies of almost all na- 
tions. This unutterable name was respected 
by the Jews under the sacred form of the word 
Jehovah. Among the Druids, the three let- 
ters I. O. W. constituted the name of Deity. 
They were never pronounced, says Giraldus 
Cambrensis, but another and less sacred 
name was substituted for them. Each 
letter was a name in itself. The first is 
the Word, at the utterance of which in the 
beginning the world burst into existence ; 
the second is the Word, whose sound still 
continues, and by which all things remain 
in existence ; the third is the Word, by the 
utterance of which all things will be con- 
summated in happiness, forever approach- 
ing to the immediate presence of the 
Deity. The analogy between this and the 
past, present, and future significations con- 
tained in the Jewish Tetragrammaton, will 
be evident. 

Among the Mohammedans there is a 
science called ISM ALLAH, or the science 
of the name of God. "They pretend," 
says Niebuhr, " that God is the lock of this 
science, and Mohammed the key; that, 
consequently, none but Mohammedans can 
attain it ; that it discovers what passes in 
different countries ; that it familiarizes the 
possessors with the genii, who are at the 
command of the initiated, and who in- 
struct them ; that it places the winds and 
the seasons at their disposal, and heals the 
bites of serpents, the lame, the maimed, 
and the blind." 

In the chapter of the Koran entitled 
Araaf, it is written : " God has many ex- 
cellent names. Invoke him by these names, 
and separate yourselves from them who 



give him false names." The Mohamme- 
dans believe that God has ninety -nine 
names, which, with that of Allah, make 
one hundred ; and, therefore, their chaplets 
or rosaries are composed of one hundred 
beads, at each of which they invoke one of 
these names ; and there is a tradition, that 
whoever frequently makes this invocation 
will find the gates of Paradise open to 
him. With them ALLAH is the Ismal 
adhem, the Great Name, and they bestow 
upon it all the miraculous virtues which 
the Jews give to the Tetragrammaton. 
This, they say, is the name that was en- 
graven on the stone which Japheth gave to 
his children to bring down rain from 
heaven ; and it was by virtue of this name 
that Noah made the ark float on the waters, 
and governed it at will, without the aid of 
oars or rudder. 

Among the Hindus there was the same 
veneration of the name of God, as is evinced 
in their treatment of the mystical name 
AUM. The "Institutes of Menu" con- 
tinually refer to the peculiar efiicacy of 
this word, of which it is said, "All rites 
ordained in the Veda, oblations to fire, and 
solemn sacrifices pass away; but that which 
passes not away is the syllable AUM, thence 
called aishara, since it is a symbol of God, 
the Lord of created beings." 

There was in every ancient nation a 
sacred name given to the highest god of its 
religious faith, besides the epithets of the 
other and subordinate deities. The old 
Aryans, the founders of our race, called 
their chief god DYAUS, and in the Vedas 
we have the invocation to Dyaus Pitar, 
which is the same as the Greek Zev narrip, 
and the Latin, Jupiter, all meaning the 
Heaven-Father, and at once reminding us 
of the Christian invocation to " Our Fa- 
ther which art in heaven." 

There is one incident in the Hindu my- 
thology which shows how much the old 
Indian heart yearned after this expression 
of the nature of Deity by a name. There 
was a nameless god, to whom, as the "source 
of golden light," there was a worship. 
This is expressed in one of the Veda 
hymns, where the invocation in every 
stanza closes with the exclamation, " Who 
is the god to whom we shall offer our sac- 
rifice ? " Now, says Bunsen, ( God in His- 
tory, i. 302,) "the Brahmanic expositors 
must needs find in every hymn the name 
of a god who is invoked in it, and so, in this 
case, they have actually invented a gram- 
matical divinity, the god Who." What 
more pregnant testimony could we have of 
'the tendency of man to seek a knowledge 



520 



NAME 



NAME 



of the Divine nature in the expression of a 
name? 

The Assyrians worshipped Assur, or Asa- 
rac, as their chief god. On an obelisk, 
taken from the palace of Nimrod, we find 
the inscription, ".to Asarac, the Great 
Lord, the King of all the great gods." 

Of the veneration of the Egyptians for 
the name of their supreme god, we have a 
striking evidence in the writings of Herod- 
otus, the Father of History, as he has 
been called, who during a visit to Egypt 
was initiated into the Osirian mysteries. 
Speaking of these initiations, he says, (B. 
ii., c. 171,) "the Egyptians represent by 
night his sufferings, whose name I refrain 
from mentioning" It was no more lawful 
among the Egyptians than it was among 
the Jews, to give utterance aloud to that 
Holy Name. 

At Byblos the Phoenicians worshipped 
Eliun, the Most High God. From him 
was descended El, whom Philo identifies 
with Saturn, and to whom he traces the 
Hebrew Elohim. Of this EL, Max Mtiller 
says that there was undeniably a primitive 
religion of the whole Semitic race, and that 
the Strong One in Heaven was invoked 
under this name by the ancestors of the 
Semitic races, before there were Babyloni- 
ans in Babylonia, Phoenicians in Sidon and 
Tyre, or Jews in Mesopotamia and Jeru- 
salem. If so, then the Mosaic adoption 
of Jehovah, with its more precise teaching 
of the Divine essence, was a step in the 
progress to the knowledge of the Divine 
Truth. 

In China there is an infinite variety of 
names of elemental powers, and even of 
ancestral spirits, who are worshipped as 
subordinate deities ; but the ineffable name 
is TIEN, compounded of the two signs for 
great and one, and which the Imperial Dic- 
tionary tells us signifies " the Great One — 
He that dwells on high, and regulates all 
below." 

Drummond ( Origines) says that ABAUR 
was the name of the Supreme Deity among 
the ancient Chaldeans. It is evidently 
the Hebrew T)fr{ 3tf, and signifies "The 
Father of Light." 

The Scandinavians had twelve subordin- 
ate gods, but their chief or supreme deity 
was Al-Fathr, or the All Father. 

Even among the red men of America 
we find the idea of an invisible deity, 
whose name was to be venerated. Garcil- 
asso de la Vega tells us that while the 
Peruvians paid public worship to the sun, 
it was but as a symbol of the Supreme 
Being, whom they called Pachacamac, a 
word meaning " the soul of the world," and 
which was so sacred that it was spoken 
only with extreme dread. 



The Jews had, besides the Tetragramma- 
ton or four-lettered name, two others : one 
consisting of twelve and the other of forty- 
two letters. But Maimonides, in his More 
Nevochim, (p. i., clxii.,) remarks that it is 
impossible to suppose that either of these 
constituted a single name, but that each 
must have been composed of several words, 
which must, however, have been significant 
in making man approximate to a knowl- 
edge of the true essence of God. The Kab- 
balistical book called the Sohar confirms 
this when it tells us that there are ten 
names of God mentioned in the Bible, and 
that when these ten names are combined 
into one word, the number of the letters 
amounts to forty-two. But the Talmudists, 
although they did not throw around the 
forty-tvvo-lettered name the sanctity of the 
Tetragrammaton, prescribed that it should 
be communicated only to men of middle 
age and of virtuous habits, and that its 
knowledge would confirm them as heirs of 
the future as well as the present life. The 
twelve-lettered name, although once com- 
mon, became afterwards occult ; and when, 
on the death of Simon the First, the priests 
ceased to use the Tetragrammaton, they 
were accustomed to bless the people with 
the name of twelve letters. Maimonides 
very wisely rejects the idea, that any power 
was derived from these letters or their pro- 
nunciation, and claims that the only virtue 
of the names consisted in the holy ideas 
expressed by the words of which they were 
composed. 

The following are the ten Kabbalistic 
names of God, corresponding to the ten 
Sephiroth: 1. Eheyeh; 2. Jah; 3. Jeho- 
vah; 4. El; 5. Eloah; 6. Elohim; 7. Je- 
hovah Sabaoth; 8. Elohim Sabaoth; 9. 
Elhi; 10. Adonai. 

Lanzi extends his list of divine names to 
twenty-six, which, with their signification, 
are as follows : 

1. At. The Aleph and Tau, that is, 
Alpha and Omega. A name figurative of 
the Tetragrammaton. 

2. Ihoh. The eternal, absolute principle 
of creation, and 

3. Hohi, destruction, the male and fe- 
male principle, the author and regulator 
of time and motion. 

4. Jah. The Lord and Remunerator. 

5. Oh. The severe and punisher. 

6. Jao. The author of life. 

7. Azazel. The author of death. 

8. Jao-Sabaoth. God of the co-ordina- 
tions of loves and hatreds. Lord of the 
solstices and the equinoxes. 

9. Ehie. The Being ; the Ens. 

10. El. The first cause. The principle 
or beginning of all things. 

11. Elo-hi. The good principle. 



NAMES 



NAMES 



521 



12. Elo-ho. The evil principle. 

13. El-raccum. The succoring principle. 

14. El-cannura. The abhorring principle. 

15. Ell. The most luminous. 

16. II. The omnipotent. 

17. Ellohim. The omnipotent and benefi- 
cent, 

18. Elohim. The most beneficent. 

19. Elo. The Sovereign, the Excelsus. 

20. Adon. The Lord, the dominator. 

21. Eloi. The illuminator, the most ef- 
fulgent. 

22. Adonai. The most firm, the strongest. 

23. Elion. The most high. 

24. Shaddai. The most victorious. 

25. Yeshurun. The most generous. 

26. Noil. The most sublime. 

Like the Mohammedan Ism Allah, Free- 
masonry presents us as its most important 
feature with this science of the names of 
God. But here it elevates itself above Tal- 
mudical and Rabbinical reveries, and be- 
comes a symbol of Divine Truth. The 
names of God were undoubtedly intended 
originally to be a means of communicating 
the knowledge of God himself. The name 
was, from its construction and its literal 
powers, used to give some idea, however 
scanty, in early times, of the true nature 
and essence of the Deity. The ineffable 
name was the symbol of the unutterable 
sublimity and perfection of truth which 
emanate from the Supreme God, while the 
subordinate names were symbols of the 
subordinate manifestations of truth. Free- 
masonry has availed itself of this system, 
and, in its reverence for the Divine Name, 
indicates its desire to attain to that truth 
as the ultimate object of all its labor. The 
significant words of the Masonic system, 
which describe the names of God wherever 
they are found, are not intended merely as 
words of recognition, but as indices, point- 
ing — like the symbolic ladder of Jacob of 
the first degree, or the winding stairs of 
the second, or the three gates of the third 
— the way of progress from darkness to 
light, from ignorance to knowledge, from 
the lowest to the highest conceptions of Di- 
vine Truth. And this is, after all, the real 
object of all Masonic science. 

Names of Lodges. The precedency 
of Lodges does not depend on their names, 
but on their numbers. The rule declaring 
that " the precedency of Lodges is grounded 
on the seniority of their Constitution " was 
adopted on the 27th of December, 1727. 
The number of the Lodge, therefore, by 
which its precedency is established, is al- 
ways to be given by the Grand Lodge. 

In England, Lodges do not appear to have 

received distinctive names before the latter 

part of the last century. Up to that period 

the Lodges were distinguished simply by 

3Q 



their numbers. Thus, in the first edition 
of the Book of Constitutions, published in 
1723, we find a list of twenty Lodges, reg- 
istered by their numbers, from " No. 1 " to 
"No. 20," inclusive. Subsequently, they 
were further designated by the name 
of the tavern at which they held their 
meetings. Thus, in the second edition of 
the same work, published in 1738, we meet 
with a list of one hundred and six Lodges, 
designated sometimes, singularly enough, 
as Lodge No. 6, at the Bummer Tavern, in 
Queen Street ; No. 84, at the Black Bog, in 
Castle Street; or No. 98, at the Bacchus 
Tavern, in Little Bush Lane. With such 
names and localities, we are not to wonder 
that the " three small glasses of punch," of 
which Dr. Oliver so feelingly speaks in his 
Book of the Lodge, were duly appreciated ; 
nor, as he admits, that " there were some 
brethren who displayed an anxiety to have 
the allowance increased." 

In 1766 we read of four Lodges that were 
erased from the Register, under the similar 
designations of the Globe, Fleet Street; 
the Red Cross Inn, South wark ; No. 85, at 
the George, Ironmongers' Lane; and the 
Mercers' Arms, Mercers' Street. To only 
one of these, it will be perceived, was a 
number annexed. The name and locality 
of the tavern was presumed to be a suffi- 
cient distinction. It was not until about 
the close of the eighteenth century, as has 
been already observed, that we find dis- 
tinctive names beginning to be given to the 
Lodges ; for in 1793 we hear of the Shak- 
speare Lodge, at Stratford-on-Avon ; the 
Royal Brunswick, at Sheffield ; and the 
Lodge of Apollo, at Alcester. From that 
time it became a usage among our English 
brethren, from which they have never since 
departed. 

But a better taste began to prevail at a 
much earlier period in Scotland, as well as 
in the continental and colonial Lodges. In 
Scotland, especially, distinctive names ap- 
pear to have been used from a very early 
period,, for in the very old charter granting 
the office of Hereditary Grand Masters to 
the Barons of Rosslyn, and whose date can- 
not be more recent than 1600, we find 
among the signatures the names of the 
officers of the Lodge of Dunfermline and the 
Lodge of St. Andrew's. Among the name3 
in the list of the Scotch Lodges in 1736 
are those of St. Mary's Chapel, Kilwinning, 
Aberdeen, etc. These names were undoubt- 
edly borrowed from localities ; but in 1763, 
while the English Lodges were still content 
with their numerical arrangement only, 
we find in Edinburgh such designations 
as St. Luke's, Saint Giles's, and St. David's 
Lodges. 

The Lodges on the continent, it is true, 



522 



NAMES 



NAMES 



at first adopted the English method of 
borrowing a tavern sign for their appella- 
tion; whence we find the Lodge at the 
Golden Lion, in Holland, in 1734, and be- 
fore that the Lodge at Hure's Tavern, in 
Paris, in 1725. But they soon abandoned 
this inefficient and inelegant mode of no- 
menclature; and accordingly, in 1739, a 
Lodge was organized in Switzerland under 
the appropriate name of Stranger's Perfect 
Union. Tasteful names, more or less sig- 
nificant, began thenceforth to be adopted 
by the continental Lodges. Among them 
we may meet with the Lodge of the Three 
Globes, at Berlin, in 1740; the Minerva 
Lodge, at Leipsic, in 1741 ; Absalom Lodge, 
at Hamburg, in 1742 ; St. George's Lodge, 
at the same place, in 1743 ; the Lodge of 
the Crowned Column, at Brunswick, in 
1745 ; and an abundance of others, all with 
distinctive names, selected sometimes with 
much and sometimes with but little taste. 
But the worst of them was undoubtedly 
better than the Lodge at the Goose and Grid- 
iron, which met in London in 1717. 

In America, from the very introduction 
of Masonry into the continent, significant 
names were selected for the Lodges ; and 
hence we have, in 1734, St. John's Lodge, at 
Boston ; a Solomon's Lodge, in 1735, at both 
Charleston and Savannah ; and a Union Kil- 
winning, in 1754, at the former place. 

This brief historical digression will serve 
as an examination of the rules which should 
govern all founders in the choice of Lodge 
names. The first and most important rule 
is that the name of a Lodge should be 
technically significant ; that is, it must al- 
lude to some Masonic fact or characteristic ; 
in other words, there must be something 
Masonic about it. Under this rule, all 
names derived from obscure or unmasonic 
localities should be rejected as unmeaning 
and inappropriate. Dr. Oliver, it is true, 
thinks otherwise, and says that " the name 
of a hundred, or wahpentake, in which the 
Lodge is situated, or of a navigable river, 
which confers wealth and dignity on the 
town, are proper titles for a Lodge." But 
a name should always convey an idea, and 
there can be conceived no idea worth treas- 
uring in a Mason's mind to be deduced 
from bestowing such names as New York, 
Philadelphia, or Baltimore, on a Lodge. 
The selection of such a name shows but 
little originality in the chooser; and, be- 
sides, if there be two Lodges in a town, 
each is equally entitled to the appellation ; 
and if there be but one, the appropriation 
of it would seem to indicate an intention 
to have no competition in the future. 

Yet, barren of Masonic meaning as are 
such geographical names, the adoption of 
them is one of the most common faults in 



American Masonic nomenclature. The ex- 
amination of a very few Eegisters, taken at 
random, will readily evince this fact. Thus, 
eighty-eight, out of one hundred and sixty 
Lodges in Wisconsin, are named after towns 
or counties ; of four hundred and thirty- 
seven Lodges in Indiana, two hundred and 
fifty-one have names derived from the 
same source ; geographical names are found 
in one hundred and eighty-one out of four 
hundred and three Lodges in Ohio, and in 
twenty out of thirty- eight in Oregon. But, 
to compensate for this, we have seventy-one 
Lodges in New Hampshire, and only two 
local geographical appellations in the list. 

There are, however, some geographical 
names which are admissible, and, indeed, 
highly appropriate. These are the names 
of places celebrated in Masonic history 
Such titles for Lodges as Jerusalem, Tyre, 
Lebanon, and Joppa are unexceptionable. 
Patmos, which is the name of a Lodge in 
Maryland, seems, as the long residence of 
one of the patrons of the Order, to be un- 
objectionable. So, too, Bethel, because it 
signifies " the house of God ; " Mount Mo- 
riah, the site of the ancient Temple ; Cal- 
vary, the small hill on which the sprig of 
acacia was found ; Mount Ararat, where the 
ark of our father Noah rested; Ophir, 
whence Solomon brought the gold and pre- 
cious stones with which he adorned the 
Temple; Tadmor, because it was a city 
built by King Solomon; and Salem and 
Jebus, because they are synonyms of Jeru- 
salem, and because the latter is especially 
concerned with Oman the Jebusite, on 
whose "threshing-floor" the Temple was 
subsequently built, — are all excellent and 
appropriate names for Lodges. But all 
Scriptural names are not equally admissi- 
ble. Cabul, for instance, must be rejected, 
because it was the subject of contention 
between Solomon and Hiram of Tyre ; and 
Babylon, because it was the place where 
"language was confounded and Masonry 
lost," and the scene of the subsequent cap- 
tivity of our ancient brethren ; Jericho, be- 
cause it was under a curse ; and Misgab and 
Tophet, because they were places of idol 
worship. In short, it may be adopted as a 
rule, that no name should be adopted whose 
antecedents are in opposition to the prin- 
ciples of Masonry. 

The ancient patrons and worthies of 
Freemasonry furnish a very fertile source 
of Masonic nomenclature, and have been 
very liberally used in the selection of 
names of Lodges. Among the most im- 
portant may be mentioned St. John, Solo- 
mon, Hiram, King David, Adoniram, Enoch, 
Archimedes, and Pythagoras. The Widow's 
Son Lodge, of which there are several in- 
stances in the United States, is an affecting 



NAMES 



NAMES 



523 



and significant title, which can hardly be 
too often used. 

Recourse is also to be had to the names 
of modern distinguished men who have 
honored the Institution by their adherence 
to it, or who, by their learning in Masonry, 
and by their services to the Order, have 
merited some marks of approbation. And 
hence we meet, in England, as the names 
of Lodges, with Sussex, Moira, Frederick, 
Zetland, and Robert Burns; and in this 
country with Washington, Lafayette, Clin- 
ton, Franklin, and Clay. Care must, how- 
ever, be taken that no name be selected 
except of one who was both a Mason and 
had distinguished himself, either by ser- 
vices to his country, to the world, or to the 
Order. Oliver says that " the most appro- 
priate titles are those which are assumed 
from the name of some ancient benefactor 
or meritorious individual who was a native 
of the place where the Lodge is held ; as, in 
a city, the builder of the cathedral church." 
In this country we are, it is true, precluded 
from a selection from such a source ; but 
there are to be found some of those old ben- 
efactors of Freemasonry, who, like Shak- 
speare and Milton, or Homer and Virgil, 
have ceased to belong to any particular 
country, and have now become the common 
property of the world-wide Craft. There 
are, for instance, Carausius, the first royal 
patron of Masonry in England; and St. 
Alban, the first Grand Master ; and Athel- 
stan and Prince Edwin, both active encour- 
agers of the art in the same kingdom. 
There are Wykeham, Gundulph, Giffard, 
Langham, Yevele, (called, in the old records, 
the King's Freemason,) and Chicheley, Jer- 
myn, and Wren, all illustrious Grand Mas- 
ters of England, each of whom would be 
well entitled to the honor of giving name 
to a Lodge, and any one of whom would be 
better, more euphonious, and more spirit- 
stirring than the unmeaning, and often- 
times crabbed, name of some obscure vil- 
lage or post-office, from which too many 
of our Lodges derive their titles. 

And then, again, among the great bene- 
factors to Masonic literature and laborers 
in Masonic science there are such names as 
Anderson, Dunckerley, Preston, Hutchinson, 
Town, Webb, and a host of others, who, 
though dead, still live by their writings in 
our memories. 

The virtues and tenets — the inculcation 
and practice of which constitute an import- 
ant part of the Masonic system — form 
very excellent and appropriate names for 
Lodges, and have always been popular 
among correct Masonic nomenclators. 
Thus we everywhere find such names as 
Charity, Concord, Equality, Faith, Fellow- 
ship, Harmony, Hope, Humility, Mystic Tie, 



Relief, Truth, Union, and Virtue. Fre- 
quently, by a transposition of the word 
" Lodge " and the distinctive appellation, 
with the interposition of the preposition 
" of," a more sonorous and emphatic name 
is given by our English and European 
brethren, although the custom is but rarely 
followed in this country. Thus we have 
by this method the Lodge of Regularity, the 
Lodge of Fidelity, the Lodge of Industry, and 
the Lodge of Prudent Brethren, in England ; 
and in France, the Lodge of Benevolent 
Friends, the Lodge of Perfect Union, the 
Lodge of the Friends of Peace, and the cele- 
brated Lodge of the Nine Sisters. 

As the names of illustrious men will 
sometimes stimulate the members of the 
Lodges which bear them to an emulation 
of their characters, so the names of the Ma- 
sonic virtues may serve to incite the breth- 
ren to their practice, lest the inconsistency 
of their names and their conduct should 
excite the ridicule of the world. 

Another fertile and appropriate source 
of names for Lodges is to be found in the 
symbols and implements of the Order. 
Hence, we frequently meet with such titles 
as Level, Trowel, Rising Star, Rising Sun, 
Olive Branch, Evergreen, Doric, Corinthian, 
Delta, and Corner-Stone Lodges. Acacia is 
one of the most common, and at the same 
time one of the most beautiful, of these sym- 
bolic names; but, unfortunately, through 
gross ignorance, it is often corrupted into 
Cassia — an insignificant plant, which has 
no Masonic or symbolic meaning. 

An important rule in the nomenclature 
of Lodges, and one which must at once 
recommend itself to every person of taste, 
is that the name should be euphonious. 
This principle of euphony has been too lit- 
tle attended to in the selection of even geo- 
graphical names in this country, where 
names with impracticable sounds, or with 
ludicrous associations, are often affixed to 
our towns and rivers. Speaking of a cer- 
tain island, with the unpronounceable name 
of " Srh," Lieber says, " If Homer himself 
were born on such an island, it could not 
become immortal, for the best - disposed 
scholar would be unable to remember the 
name ; " and he thinks that it was no tri- 
fling obstacle to the fame of many Polish 
heroes in the revolution of that country, 
that they had names which left upon the 
mind of foreigners no effect but that of ut- 
ter confusion. An error like this must al- 
ways be avoided in bestowing a name upon 
a Lodge. The word selected should be soft, 
vocal — not too long nor too short — and, 
above all, be accompanied in its sound or 
meaning by no low, indecorous, or ludi- 
crous association. For this reason such 
names of Lodges should be rejected as She~ 



524 



NAMES 



NAMES 



boygan and Oconomowoc from the registry 
of Wisconsin, because of the uncouthness 
of the sound • and Bough and Ready and 
Indian Diggings from that of California, on 
account of the ludicrous associations which 
these names convey. Again, Pythagoras 
Lodge is preferable to Pythagorean, and 
Archimedes is better than Archimedean, be- 
cause the noun is more euphonious and 
more easily pronounced than the adjective. 
But this rule is difficult to illustrate or en- 
force; for, after all, this thing of euphony 
is a mere matter of taste, and we all know 
the adage, " de gustibus." 

A few negative rules, which are, however, 
easily deduced from the affirmative ones 
already given, will complete the topic. 

No name of a Lodge should be adopted 
which is not, in some reputable way, con- 
nected with Masonry. Everybody will ac- 
knowledge that Morgan Lodge would be an 
anomaly, and that Cowan Lodge would, if 
possible, be worse. But there are some 
names which, although not quite as bad as 
these, are on principle equally as objection- 
able. Why should any of our Lodges, for 
instance, assume, as many of them have, 
the names of Madison, Jefferson, or Taylor, 
since none of these distinguished men were 
Masons or patrons of the Craft? 

The indiscriminate use of the names of 
saints unconnected with Masonry is for a 
similar reason objectionable. Besides our 
patrons St. John the Baptist and St. John 
the Evangelist, but three other saints can 
lay any claims to Masonic honors, and these 
are St. Alban, who introduced, or is said to 
have introduced, the Order into England, 
and has been liberally complimented in the 
nomenclature of Lodges ; and St. Swithin, 
who was at the head of the Craft in the 
reign of Ethel wolf ; and St. Benedict, who 
was the founder of the Masonic fraternity 
of Bridge Builders. But St. Mark, St. 
Luke, St. Andrew, all of whom have given 
names to numerous Lodges, can have no 
pretensions to assist as sponsors in these 
Masonic baptisms, since they were not at 
all connected with the Craft. 

To the Indian names of Lodges there is 
a radical objection. It is true that their 
names are often very euphonious and al- 
ways significant, for the red men of our 
continent are tasteful and ingenious in their 
selection of names — much more so, indeed, 
than the whites, who borrow from them; 
but their significance has nothing to do 
with Masonry. "The Father of the 
Waters" is a profoundly poetic name in 
the original Indian tongue, now represented 
by the word " Mississippi," and beautifully 
expresses the name of that majestic river, 
which pursues its long course of three 
thousand miles from beyond the lakes to 



the Gulf, receiving in its stately progress, 
all its mighty children to its bosom ; but 
the same name has no significance what- 
ever when applied to a Lodge. Mississippi, 
as the name of a river, has a meaning, and 
an appropriate one, too ; as the name of a 
Lodge it has none, or a wholly inappropri- 
ate one. Such names, therefore, as Tula- 
homa, Tohepeka, Tuscarawas, or Keozanqua, 
mellifluous as some of them are in sound, 
should be rejected, because, if they have an 
appropriate meaning, scarcely any one 
knows what it is; and it is much more 
probable that they have no appropriate 
meaning at all. The Indian names of 
rivers, mountains, and towns should be 
preserved, because they are the memorials 
of the original owners of the soil ; but the 
Indians have no such claims upon Masonry. 

There is, in the jurisdiction of New York, 
a Manhattan Lodge ; now it is said that, 
in the aboriginal language, Manhattan 
means " the place where we all got drunk," 
and the island was so called because it was 
there that the savages first met the white 
men, and tasted to excess their " fire water." 
It is not difficult to decide whether a name 
with such a meaning is appropriate for a 
Lodge, one of whose cardinal principles is 
temperance — a principle which I have not 
the least doubt that the worthy members 
of Manhattan Lodge duly observe. There 
is, besides all this, an incongruity in borrow- 
ing the appellations of a great religious 
and scientific association from the language 
of savage and idolatrous tribes. 

The. same incongruity forbids the name 
of the heathen deities. The authors of the 
"Helvetian Code" condemn the use of 
such names as the Apollo, the Minerva, or 
the Vesta, " as being heathen, and furnish- 
ing ideas of idolatry and superstition." 
From this rule should, however, be excepted 
a few names of Pagan divinities, which 
have in philosophical language become the 
symbols of ideas appropriate to the Ma- 
sonic system. Thus Hermes, as the symbol 
of science, or Vesta, as denoting the fire of 
Masonry, which burns undimmed upon its 
altars, may be tolerated ; but such titles as 
Venus and Mars, both of which are to be 
found in old lists of Eussian Lodges, are 
clearly inadmissible. 

These rules and the principles on which 
they are founded are by no means unim* 
portant. If the old Latin adage be true — 
"bonum nomen, bonum omen" — if, in 
every circumstance of life, a good name is 
found to be more propitious than a bad 
one, then it is essential that a new Lodge, 
making choice of a name by which it shall 
forever thereafter be known, should rather 
select one that is appropriate, euphonious, 
and expressive, than one that is unfitting, 



NAMUK 



NAYMUS 



25 



uncouth, and meaningless. And it is use- 
ful that some rules should be established 
by which the members may be enabled 
without difficulty to make this selection. 
It is not meant to exaggerate the impor- 
tance of names ; but, while it is admitted 
that a good Lodge with a bad name is 
better than a bad Lodge with a good one, 
it is certain that a good Lodge with a good 
name is better than either. 

What has been said of Lodges may with 
equal propriety be said, mutatis mutandis, 
of Chapters, Councils, and Commanderies. 

Xaiuiir. A city of Belgium, where the 
Primitive Scottish Rite was first established ; 
hence sometimes called the Rite of Namur. 

Xaplitali. The territory of the tribe 
of Naphtali adjoined, on its western border, 
to Phoenicia, and there must, therefore, 
have been frequent and easy communication 
between the Phoenicians and the Naphtal- 
ites, resulting sometimes in intermarriage. 
This will explain the fact that Hiram the 
Builder was the son of a widow of Naphtali 
and a man of Tyre. 

Naples. Freemasonry must have been 
practised in Naples before 1751, for in that 
year King Charles issued an edict forbid- 
ding it in his dominions. The author of 
Anti-Saint Nicaise says that there was a 
Grand Lodge at Naples, in 1756, which was 
in correspondence with the Lodges of Ger- 
many. But its meetings were suspended 
by a royal edict in Sept., 1775. In 1777 
this edict was repealed at the instigation 
of the Queen, and Masonry was again toler- 
ated. This toleration lasted, however, only 
for a brief period. In 1781 Ferdinand IV. 
renewed the edict of suppression, and from 
that time until the end of the century 
Freemasonry was subjected in Italy to the 
combined persecutions of the Church and 
State, and the Masons of Naples met only 
in secret. In 1793, after the French Revo- 
lution, many Lodges were openly organized. 
A Supreme Council of the Scottish Rite 
was established on the 11th of June, 1809, 
of which King Joachim was elected Grand 
Master, and the Grand Orient of Naples on 
the 24th of the same month. The fact that 
the Grand Orient worked according to the 
French Rite, and the Supreme Council ac- 
cording to the Scottish, caused dissensions 
between the two bodies, which, however, 
were finally healed. And on the 23d of 
May, 1811, a Concordat was established 
between the Supreme Council and the 
Grand Orient, by which the latter took the 
supervision of the degrees up to the eigh- 
teenth, and the former of those from the 
eighteenth to the thirty-third. In October, 
1812, King Joachim accepted the presi- 
dency of the Supreme Council as its Grand 
Commander. Both bodies became extinct 



in 18i5, on the accession of the Bour- 
bons. 

Napoleonic Masonry <> An Order 
under this name, called also the French 
Order of Noachites, was established at 
Paris, in 1816, by some of the adherents of 
the Emperor Napoleon. It was divided 
into three degrees: 1. Knight; 2. Com- 
mander ; 3. Grand Elect. The last degree 
was subdivided into three points : i. Secret 
Judge ; ii. Perfect Initiate ; iii. Knight of 
the Crown of Oak. The mystical ladder 
in this Rite consisted of eight steps or 
stages, whose names were Adam, Eve, 
Noah, Lamech, Naamah, Peleg, Oubal, 
and Orient. The initials of these words, 
properly transposed, compose the word Na- 
poleon, and this is enough to show the 
character of the system. General Ber- 
trand was elected Grand Master, but, as he 
was then in the island of St. Helena, the 
Order was directed by a Supreme Com- 
mander and two Lieutenants. It was Ma- 
sonic in form only, and lasted but for a few 
years. 

National Grand Lodge of Ger- 
many. The Royal Mother Lodge of the 
Three Globes, which had been established 
at Berlin in 1740, and recognized as a 
Grand Lodge by Frederick the Great in 
1744, renounced the Rite of Strict Observ- 
ance in 1771, and, declaring itself free and 
independent, assumed the title of "The 
Grand National Mother Lodge of the Three 
Globes," by which appellation it is still 
known. 

The Grand Orient of France, among its 
first acts, established, as an integral part 
of itself, a National Grand Lodge of France, 
which was to take the place of the old Grand 
Lodge, which, it declared, had ceased to 
exist. But the year after, in 1773, the Na- 
tional Grand Lodge was suppressed by the 
power which had given it birth ; and no such 
power is now recognized in French Masonry. 

Xaymus Grecus. The Sloane MS. 
contains the following passage : " Y l befell 
that their was a curious Masson that height 
[was called] Naymus Grecus that had byn 
at the making of Sallomon's Temple, and 
he came into France, and there he taught, 
the science of Massonrey to men of France." 
Who was this "Naymus Grecus"? The 
writers of these old records of Masonry are 
notorious for the way in which they mangle 
all names and words that are in a foreign 
tongue. Hence it is impossible to say who 
or what is meant by this word. It is dif- 
ferently spelled in the various manuscripts : 
Namas Grecious in the Landsdowne, Naymus 
Gr&cus in the Sloane, Grecus alone in the 
Edinburgh-Kilwinning, and Maynus Grecus 
in the Dowland. Anderson, in the second 
edition of his Constitutions, (1738,). calls 



526 



NAZARETH 



NEGRO 



him Mimus Orecus. Now, it would not be 
an altogether wild conjecture to suppose 
that some confused idea of Magna Graecia 
was floating in the minds of these unlettered 
Masons, especially since the Leland Manu- 
script records that in Magna Grsecia Pythag- 
oras established his school, and then sent 
Masons into France. Between Magna Grce- 
cia and Maynus Greeus the bridge is a short 
one, not greater than between Tubal -mm 
and Wackan, which we find in a German 
Middle Age document. The one being the 
name of a place and the other of a person 
would be no obstacle to these accommodat- 
ing record writers; nor must we flinch 
at the anachronism of placing one of the 
disciples of Pythagoras at the building of 
the Solomonic Temple, when we remember 
that the same writers make Euclid and 
Abraham contemporaries. 

Nazareth. A city of Galilee, in which 
our Saviour spent his childhood and much 
of his life, and whence he is often called, 
in the New Testament, the Nazarene, or 
Jesus of Nazareth. Jesus Nazarenus was a 
portion of the inscription on the cross. 
(See I. N. R. I.) In the Rose Croix, Naz- 
areth is a significant word, and Jesus is 
designated as " our Master of Nazareth," 
to indicate the origin and nature of the new 
dogmas on which the Order of the Rosy 
Cross was instituted. 

Nebraska. Masonry was introduced 
into Nebraska in Oct., 1855, by a ? Charter 
from the Grand Lodge of Illinois to Ne- 
braska Lodge. Two other Lodges were sub- 
sequently chartered by the Grand Lodges 
of Missouri and Iowa. In Sept., 1857, the 
Grand Lodge of Nebraska was organized 
by a convention of delegates from these 
three Lodges, and R. C. Jordan was elected 
Grand Master. The Grand Chapter was 
organized March 19, 1867. The Grand 
Commandery of Nebraska was instituted 
at Omaha, December 28, 1871. 

Nebuehadnezzar. About 630 years 
b. c. the empire and city of Babylon were 
conquered by Nebuchadnezzar, the king of 
the Chaldeans, a nomadic race, who, de- 
scending from their homes in the Cauca- 
sian mountains, had overwhelmed the 
countries of Southern Asia. Nebuchad- 
nezzar was engaged during his whole reign 
in wars of conquest. Among other nations 
who fell beneath his victorious arms was 
Judea, whose king, Jehoiakim, was slain 
by Nebuchadnezzar, and his son, Jehoia- 
chin, ascended the Jewish throne. After 
a reign of three years, he was deposed by 
Nebuchadnezzar, and his kingdom given 
to his uncle, Zedekiah, a monarch distin- 
guished for his vices. Having repeatedly 
rebelled against the Babylonian king, Nebu- 
chadnezzar repaired to Jerusalem, and, after 



a siege of eighteen months, reduced it. 
The city was levelled with the ground, the 
Temple pillaged and burned, and the in- 
habitants carried captive to Babylon. These 
events are commemorated in the first section 
of the English and American Royal Arch 
system. 

Nebuzaradan. A captain, or, as we 
would now call him, a general of Nebu- 
chadnezzar, who commanded the Chaldean 
army at the siege of Jerusalem, and who 
executed the orders of his sovereign by 
the destruction of the city and Temple, and 
by carrying the inhabitants, except a few 
husbandmen, as captives to Babylon. 

Negro Lodges. The subject of 
Lodges of colored persons, commonly called 
"Negro Lodges," was for many years a 
source of agitation in the United States, 
not on account, generally, of the color of 
the members of these Lodges, but on ac- 
count of the supposed illegality of their 
charters. The history of their organization 
was thoroughly investigated, many years 
ago, by Bro. Philip S. Tucker, of Vermont, 
and Charles W. Moore, of Massachusetts, 
and the result is here given, with the addi- 
tion of certain facts derived from a state- 
ment made by the officers of the Lodge in 
1827. 

On the 20th of Sept., 1784, a Charter for 
a Master's Lodge was granted, although not 
received until 1787, to Prince Hall and 
others, all colored men, under the authority 
of the Grand Lodge of England. The 
Lodge bore the name of " African Lodge, 
No. 429," and was situated in the city of 
Boston. This Lodge ceased its connection 
with the Grand Lodge of England for many 
years, and about the beginning of the pres- 
ent century its registration was stricken 
from the rolls of that Grand Lodge, its legal 
existence, in the meantime, never having 
been recognized by the Grand Lodge of 
Massachusetts, to which body it had always 
refused to acknowledge allegiance. 

After the death of Hall and his col- 
leagues, to whom the Charter had been 
granted, the Lodge, for want of some one 
to conduct its affairs, fell into abeyance, or, 
to use the technical phrase, became dor- 
mant. After some years it was revived, but 
by whom, or under what process of Ma- 
sonic law, is not stated, and information of 
the revival given to the Grand Lodge of 
England, but no reply or recognition was 
received from that body. After some hesi- 
tation as to what would be the proper 
course to pursue, they came to the conclu- 
sion, as they have themselves stated, " that, 
with what knowledge they possessed of Ma- 
sonry, and as people of color by themselves, 
they were, and ought by rights to be, free 
and independent of other Lodges." Ac- 



NEIGHBOR 



NETHERLANDS 



527 



cordingly, on the 18th of June, 1827, they 
issued a protocol, in which they said : " We 
publicly declare ourselves free and inde- 
pendent of any Lodge from this day, and 
we will not be tributary or governed by any 
Lodge but that of our own." They soon 
after assumed the name of the "Prince 
Hall Grand Lodge," and issued charters 
for the constitution of subordinates, and 
from it have proceeded all the Lodges of 
colored persons now existing in the United 
States. 

Admitting even the legality of the Eng- 
lish charter of 1784, — which, however, is 
questionable, as there was already a Ma- 
sonic authority in Massachusetts upon 
whose prerogatives of jurisdiction such 
charter was an invasion, — it cannot be de- 
nied that the unrecognized self-revival of 
1827, and the subsequent assumption of 
Grand Lodge powers, were illegal, and ren- 
dered both the Prince Hall Grand Lodge 
and all the Lodges which emanated from 
it clandestine. And this has been the 
unanimous opinion of all Masonic jurists in 
this country. 

Neighbor. All the Old Constitutions 
have the charge that " every Mason shall 
keep true counsel of Lodge and Chamber/' 
(Sloane MS.) This is enlarged in the An- 
dersonian Charges of 1722 thus : " You are 
not to let your family, friends, and neighbors 
know the concerns of the Lodge." How- 
ever loquacious a Mason may be in the 
natural confidence of neighborhood inter- 
course, he must be reserved in all that re- 
lates to the esoteric concerns of Masonry. 

Xekaiu. Dp J. But properly, accord- 
ing to the Masoretic pointing, NAKAM. A 
Hebrew word signifying Vengeance, and a 
significant word in the high degrees. See 
Vengeance. 

Nekamah. ilDpJ. Hebrew, signify- 
ing Vengeance, and, like Nakam, a signifi- 
cant word in the high degrees. 

Nembroth. A corruption of Nimrod, 
frequently used in the Old Records. 

Neophyte, Greek, veo<pvroc, newly 
planted. In the primitive church, it signi- 
fied one who had recently abandoned Juda- 
ism or Paganism and embraced Christian- 
ity; and in the Roman Church those re- 
cently admitted into its communion are 
still so called. Hence it has also been ap- 
plied to the young disciple of any art or 
science. Thus Ben Jonson calls a young 
actor, at his first entrance " on the boards," 
a neophyte player. In Freemasonry the 
newly initiated and uninstructed candidate 
is sometimes so designated. 

Neoplatonisui. A philosophical 
school, founded at Alexandria in Egypt, 
which added to the theosophic theories of 
Plato many mystical doctrines borrowed 



from the East. The principal disciples of 
this school were Philo, Judaeus, Plotinus, 
Porphyry, Jamblichus, Proclus, and Julian 
the Apostate. Much of the symbolic teach- 
ing of the higher degrees of Masonry has 
been derived from the school of the Neo- 
platonists, especially from the writings of 
Jamblichus and Philo Judaeus. 

Ne plus ultra. Latin. Nothing more 
beyond. The motto adopted for the degree 
of Kadosh by its founders, when it was 
supposed to be the summit of Masonry, be- 
yond which there was nothing more to be 
sought. And, although higher degrees 
have been since added, the motto is still 
retained. 

Netherlands. Speculative Masonry 
was first introduced in the Netherlands by 
the opening at the Hague, in 1731, of an occa- 
sional Lodge under a Deputation granted by 
Lord Lovel, G. M. of England, of which Dr. 
Desaguliers was Master, for the purpose of 
conferring the first and second degrees on the 
Duke of Lorraine, afterwards the Emperor 
Francis I. He received the third degree 
subsequently in England. But it was not 
until September 30th, 1734, that a regular 
Lodge was opened by Brother Vincent de 
la Chapelle, as Grand Master of the United 
Provinces, who may therefore be regarded 
as the originator of Masonry in the Nether- 
lands. In 1735, this Lodge received a 
Patent or Deputation from the Grand Lodge 
of England, John Cornelius Rademaker, 
being appointed Provincial Grand Master, 
and several daughter Lodges were es- 
tablished by it. In the same year the 
States General prohibited all Masonic 
meetings by an edict issued Nov. 30th, 1735. 
The Roman clergy actively persecuted the 
Masons, which seems to have produced a re- 
action, for in 1737 the magistrates repealed 
the edict of suppression, and forbade the 
clergy from any interference with the 
Order, after which Masonry flourished in 
the United Provinces. The Masonic inno- 
vations and controversies that had affected 
the resfof the continent never successfully 
obtruded on the Dutch Masons, who prac- 
tised with great fidelity the simple rite of 
the Grand Lodge of England, although 
an attempt had been made in 1757 to in- 
troduce them. In 1798, the Grand Lodge 
adopted a Book of Statutes, by which it ac- 
cepted the three symbolic degrees, and re- 
ferred the four high degrees of the French 
Rite to a Grand Chapter. In 1816, Prince 
Frederick attempted a reform in the de- 
grees, which was, however, only partially 
successful. The Grand Lodge of the 
Netherlands, whose Orient is at the Hague, 
tolerates the high degrees without actually 
recognizing them. Most of the Lodges 
confine themselves to the symbolic degrees 



528 



NET-WORK 



NICOLAI 



of St. John's Masonry, while a few prac- 
tise the reformed system of Prince Fred- 
erick. 

^et-Worlt. One of the decorations 
of the pillars at the porch of the Temple. 
See Pillars of the Porch. 

UJevada. Nevada was originally a 
part of California, and when separated 
from it in 1865, there were eight Lodges 
in it working under Charters from the 
Grand Lodge of California. These Lodges 
in that year held a convention at Virginia, 
and organized the Grand Lodge of Nevada. 

Tie Varietur, Latin. Lest it should 
be changed. These words refer to the Ma- 
sonic usage of requiring a brother, when he 
receives a certificate from a Lodge, to affix 
his name, in his own handwriting, in the 
margin, as a precautionary measure, which 
enables distant brethren, by a comparison 
of the handwriting, to recognize the true 
and original owner of the certificate, and 
to detect any impostor who may surrepti- 
tiously have obtained one. 

Tiew Brunswick. Freemasonry was 
introduced into this province about the 
middle of the last century by both the 
Grand Lodges of Scotland and England, 
and afterwards by that of Ireland. The 
former two bodies appointed, at a later 
period, Provincial Grand Masters, and in 
1844 the Provincial Grand Lodge of Nova 
Scotia and New Brunswick was organized 
on the registry of Scotland. The province 
of New Brunswick becoming an indepen- 
dent portion of the Dominion of Canada, a 
Grand Lodge was established in Septem- 
ber, 1867, by a majority of the Lodges of 
the territory, and B. Lester Peters was 
elected Grand Master. Capitular, Cryptic, 
and Templar Masonry each have bodies in 
the province. 

New Hampshire. Freemasonry 
was introduced into New Hampshire in 
June, 1734, by the constitution of St. 
John's Lodge at Portsmouth, under a 
Charter from the Grand Lodge of Massa- 
chusetts. Several other Lodges were sub- 
sequently constituted by the same au- 
thority. In 1789 a convention of these 
Lodges was held at Dartmouth, and the 
Grand Lodge of New Hampshire organ- 
ized, and John Sullivan, the President of 
the State, was elected Grand Master. A 
Grand Chapter was organized in 1819, and a 
Grand Commandery in 1860. 

New Jersey. We do not know at 
what precise period Freemasonry was in- 
troduced into New Jersey. Preston says 
that in 1729, during the Grand Mastership 
of the Duke of Norfolk, Mr. Daniel Coxe 
was appointed Provincial Grand Master 
for New Jersey. I have not been able to 
obtain any evidence that he exercised his 



prerogative by the establishment of Lodges 
in that province, but presume that he did. 
On Dec. 18, 1786, a convention was held 
at New Brunswick, and a Grand Lodge or- 
ganized, the Hon. David Brearley, Chief 
Justice of the State, being elected Grand 
Master. The Grand Chapter was organ- 
ized at Burlington, Dec. 30, 1856; the 
Grand Council, Nov. 26, I860; and the 
Grand Commandery, Feb. 14, 1860. 

Tiew York. If we exclude the Depu- 
tation of David Coxe for New Jersey, 
which included New York and several 
other provinces, the first Deputation for 
New York was that granted in 1737, dur- 
ing the Grand Mastership of the Earl of 
Darnley, to Eichard Eiggs as Provincial 
Grand Master; but there is no record of 
his having established any Lodges. In 
1747 another Deputation was issued, during 
the Grand Mastership of Lord Byron, to 
Francis Goelet. In 1753, Lord Carysfort 
being Grand Master of England, a Deputa- 
tion was issued to George Harrison. As 
Provincial Grand Master, he organized 
several Lodges. In 1760, Sir John John- 
son was appointed Provincial Grand Mas- 
ter, and he held the office until the com- 
mencement of the Eevolutionary War. 
During that war most, if not all, of the 
Lodges suspended labor. On Sept. 5, 1781, 
a Warrant was obtained from the Athol 
Grand Lodge, and a Provincial Grand 
Lodge was opened in the city of New 
York. After the close of the war, this 
body abandoned its provincial character, and 
assumed the title of the " Grand Lodge of 
Free and Accepted Masons of the State of 
New York," and under that title it con- 
tinues to exist. Dissensions and schisms 
have, from time to time, arisen, but for 
many years past there has been uninter- 
rupted harmony and union. The Grand 
Chapter was organized March 4, 1798 ; the 
Grand Council of Eoyal and Select Mas- 
ters in 1807 ; and the Grand Commandery, 
June 18, 1814. The Scottish Eite was first 
legally introduced as a governing body in 
1813, by the formation, in the city of New 
York, of a Supreme Council for the North- 
ern Jurisdiction by the Mother Council at 
Charleston. A Lodge of Perfection had, 
however, long before existed at Albany. 

Xicolai, Curistoph Friedricu. 
Christopher Frederick Nicolai, author of 
a very interesting essay on the origin of 
the Society of Freemasons, was a book- 
seller of Berlin, and one of the most dis~ 
tinguished of the German savans of that 
Augustan age of German literature in which 
he lived. He was born at Berlin on the 
18th of March, 1733, and died in the same 
city on the 8th of January, 1811. He was the 
editor of, and an industrious contributor to, 



NICOLAI 



NIGHT 



529 



two German periodicals of high literary char- 
acter, a learned writer on various subjects 
of science and philosophy, and the intimate 
friend of Lessing, whose works he edited, 
and of the illustrious Mendelssohn. 

In 1782-3, he published a work with the 
following title: Versuch iiber die Besschuldi- 
gungen welche dem Tempelherrnorden gemacht 
worden und iiber dessen Geheimniss ; nebst 
einem Anhange iiber das Enstehen der Frei- 
maurergesellschaft; i. e., "An Essay on the 
accusations made against the Order of 
Knights Templars and their mystery ; with 
an Appendix on the origin of the Frater- 
nity of Freemasons." In this work Nicolai 
advanced his peculiar theory on the origin 
of Freemasonry, which is substantially as 
follows : 

Lord Bacon, taking certain hints from 
the writings of Andrea, the founder of 
Rosicrucianism and his English disciple, 
Fludd, on the subject of the regeneration 
of the world, proposed to accomplish the 
same object, but by a different and entirely 
opposite method. For, whereas, they ex- 
plained everything esoterically, Bacon's 
plan was to abolish all distinction between 
the esoteric and the exoteric, and to de- 
monstrate everything by proofs from na- 
ture. This idea he first promulgated in his 
Instauratio Magna, but afterwards more 
fully developed in his New Atlantis. In 
this latter work, he introduced his beauti- 
ful apologue, abounding in Masonic ideas, 
in which he described the unknown island 
of Bensalem, where a king had built a 
large edifice, called after himself, Solomon's 
House. Charles I., it is said, had been 
much attracted by this idea, and had in- 
tended to found something of the kind 
upon the plan of Solomon's Temple, but 
the occurrence of the civil war prevented 
the execution of the project. 

The idea lay for some time dormant, but 
was subsequently revived, in 1646, by Wal- 
lis, Wilkins, and several other learned men, 
who established the Royal Society for the 
purpose of carrying out Bacon's plan of 
communicating to the world scientific and 
philosophical truths. About the same time 
another society was formed by other learned 
men, who sought to arrive at truth by the in- 
vestigations of alchemy and astrology. To 
this society such men as Ashmole and 
Lily were attached, and they resolved to 
construct a House of Solomon in the island 
of Bensalem, where they might communi- 
cate their instructions by means of secret 
symbols. To cover their mysterious de- 
signs, they got themselves admitted into 
the Mason's Company, and held their meet- 
ings at Masons' Hall, in Masons' Alley, 
Basinghall Street. As freemen of London, 
they took the name of Freemasons, and 
3R 34 



naturally adopted the Masonic implements 
as symbols. Although this association, like 
the Royal Society, sought, but by a different 
method, to inculcate the principles of natu- 
ral science and philosophy, it subsequently 
took a political direction. Most of its 
members were strongly opposed to the 
puritanism of the dominant party and were 
in favor of the royal cause, and hence their 
meetings, ostensibly held for the purpose 
of scientific investigation, were really used 
to conceal their secret political efforts to 
restore the exiled house of Stuart. From 
this society, which subsequently underwent 
a decadence, sprang out the revival in 
1717, which culminated in the establish- 
ment of the Grand Lodge of England. 

Such was the theory of Nicolai. Few 
will be found at the present day to concur 
in all his views, yet none can refuse to 
award to him the praise of independence of 
opinion, originality of thought, and an en- 
tire avoidance of the beaten paths of hear- 
say testimony and unsupported tradition. 
His results may be rejected, but his method 
of attaining them must be commended. 

Night. Lodges, all over the world, 
meet, except on special occasions, at night. 
In this selection of the hours of night and 
darkness for initiation, the usual coinci- 
dence will be found between the ceremonies 
of Freemasonry and those of the Ancient 
Mysteries, showing their evident derivation 
from a common origin. Justin says that 
at Eleusis, Triptolemus invented the art of 
sowing corn, and that, in honor of this in- 
vention, the nights were consecrated to 
initiation. The application is, however, 
rather abstruse. 

In the Bacchce of Euripides, that au- 
thor introduces the god Bacchus, the sup- 
posed inventor of the Dionysian mysteries, 
as replying to the question of King Pen- 
theus in the following words : 

ITEN. Ta S'lepd viKTwp, Jj P-tB' fipipav nXets; 
A 01. NvktwP ra 7roX>i atpvoTriT 8x£i OKorog. 

Eurip. Bacch. Act II., 1. 485. 

" Pentheus. — By night or day, these sacred rites 
perform'st thou ? 
Bacchus. — Mostly by night, for venerable is 
darkness ; " 

and in all the other mysteries the same reason 
was assigned for nocturnal celebrations, since 
night and darkness have something solemn 
and august in them which is disposed to fill 
the mind with sacred awe. And hende 
black, as an emblem of darkness and night, 
was considered as the color appropriate to 
the mysteries. 

In the mysteries of Hindustan, the can- 
didate for initiation, having been duly pre- 
pared by previous purifications, was led at 



530 



NILE 



NINE 



the dead of night to the gloomy cavern, in 
which the mystic rites were performed. 

The same period of darkness was adopted 
for the celebration of the mysteries of Mi- 
thras, in Persia. Among the Druids of 
Britain and Gaul, the principal annual ini- 
tiation commenced at "low twelve," or 
midnight of the eve of May- day. In short, 
it is indisputable that the initiations in all 
the Ancient Mysteries were nocturnal in 
their character. 

The reason given by the ancients for this 
selection of night as the time for initiation, 
is equally applicable to the system of Free- 
masonry. " Darkness," says Oliver, " was 
an emblem of death, and death was a pre- 
lude to resurrection. It will be at once 
seen, therefore, in what manner the doctrine 
of the resurrection was inculcated and ex- 
emplified in these remarkable institutions." 

Death and the resurrection were the doc- 
trines taught in the Ancient Mysteries ; and 
night and darkness were necessary to add to 
the sacred awe and reverence which these 
doctrines ought always to inspire in the ra- 
tional and contemplative mind. The same 
doctrines form the very groundwork of 
Freemasonry ; and as the Master Mason, to 
use the language of Hutchinson, " repre- 
sents a man saved from the grave of iniquity 
and raised to the faith of salvation," dark- 
ness and night are the appropriate accom- 
paniments to the solemn ceremonies which 
demonstrate this profession. 

Uiile. There is a tradition in the old 
Masonic Records that the inundations of 
the river Nile, in Egypt, continually destroy- 
ing the perishable landmarks by which one 
man could distinguish his possessions from 
those of another, Euclid instructed the 
people in the art of geometry, by which 
they might measure their lands ; and then 
taught them to bound them with walls and 
ditches, so that after an inundation each 
man could identify his own boundaries. 

The tradition is given in the Cooke MS. 
thus : " Euclyde was one of the first founders 
of Geometry, and he gave hit name, for in 
his tyme there was a water in that lond of 
Egypt that is called Nilo, and hit flowid so 
ferre into the londe that men myght not 
dwelle therein. Then this worthi clerke 
Enclide taught hem to make grete wallys 
and diches to holde owt the watyr, and he 
by Gemetria mesured the londe and de- 
partyd hit in divers partys, and made every 
man to close his owne parte with walles 
and diches." This legend of the origin of 
the art of geometry was borrowed by the 
old Operative Masons from the Origines of 
St. Isidore of Seville, where a similar story 
is told. 

H\\ nisi claTis. Latin. Nothing 
but the key is wanting. A motto or device 



often attached to the double triangle of 
Royal Arch Masonry. It is inscribed on 
the Royal Arch badge or jewel of the 
Grand Chapter of Scotland, the other de- 
vices being a double triangle and a triple 
tau. 

jNimrod. The legend of the Craft in 
the Old Constitutions refers to Nimrod as 
one of the founders of Masonry. Thus in 
the York Manuscript we read: "At y" 
makeing of y e Toure of Babell there was 
Masonrie first much esteemed of, and the 
King of Babilon y* was called Nimrod was 
A mason himselfe and loved well Masons." 
And the Cooke Manuscript thus repeats the 
story: "And this same Nembroth began 
the towre of babilon and he taught to his 
werkemen the craft of Masonrie, and he 
had with him many Masons more than 
forty thousand. And he loved and cherished 
them well." The idea no doubt sprang out 
of the Scriptural teaching that Nimrod 
was the architect of many cities ; a state- 
ment not so well expressed in the author- 
ized version, as it is in the improved one 
of Bochart, which says: "From that land 
Nimrod went forth to Asshur, and builded 
Nineveh, and Rehoboth city, and Calah, 
and Resen between Nineveh and Calah, that 
is the great city." 

Wine. If the number three was cele- 
brated among the ancient sages, that of 
three times three had no less celebrity ; be- 
cause, according to them, each of the three 
elements which constitute our bodies is 
ternary: the water containing earth and 
fire ; the earth containing igneous and aque- 
ous particles ; and the fire being tempered 
by globules of water and terrestrial corpus- 
cles which serve to feed it. No one of the 
three elements being entirely separated 
from the others, all material beings com- 
posed of these three elements, whereof each 
is triple, may be designated by the figura- 
tive number of three times three, which has 
become the symbol of all formations of 
bodies. Hence the name of ninth envelop 
given to matter. Every material extension, 
every circular line, has for its representative 
sign the number nine among the Pythag- 
oreans, who had observed the property 
which this number possesses of reproducing 
itself incessantly and entire in every mul- 
tiplication ; thus offering to the mind a very 
striking emblem of matter, which is inces- 
santly composed before our eyes, after hav- 
ing undergone a thousand decompositions. 

The number nine was consecrated to the 
Spheres and the Muses. It is the sign of 
every circumference; because a circle or 
360 degrees is equal to 9, that is to say, 3 -f- 
6 + = 9. Nevertheless, the ancients re- 
garded this number with a sort of terror : 
they considered it a bad presage; as the 



NINEVEH 



NOACHITE 



531 



symbol of versatility, of change, and the 
emblem of the frailty of human affairs. 
Wherefore they avoided all numbers where 
nine appears, and chiefly 81, the produce 
of 9 multiplied by itself, and the addition 
whereof, 8+1, again presents the number 9. 

As the figure of the number 6 was the 
symbol of the terrestrial globe, animated 
by a divine spirit, the figure of the number 
9 symbolized the earth, under the influence 
of the Evil Principle; and thence the 
terror it inspired. Nevertheless, according 
to the Kabbalists, the cipher 9 symbolizes 
the generative egg, or the image of a little 
globular being, from whose lower side seems 
to flow its spirit of life. 

The Ennead, signifying an aggregate of 
nine things or persons, is the first square of 
unequal numbers. 

Every one is aware of the singular prop- 
erties of the number 9, which, multiplied 
by itself or any other number whatever, 
gives a result whose final sum is always 9, 
or always divisible by 9. 

9, multiplied by each of the ordinary 
numbers, produces an arithmetical pro- 
gression, eacn member whereof, composed 
of two figures, presents a remarkable fact ; 
for example : 

1.2. 3. 4. 5. 6. 7.8. 9. 10 
9 . 18 . 27 . 36 . 45 . 54 . 63 . 72 . 81 . 90 

The first line of figures gives the regular 
series, from 1 to 10. 

The second reproduces this line doubly ; 
first ascending from the first figure of 18, 
and then returning from the second figure 
of 81. 

In Freemasonry, 9 derives its value from 
its being the product of 3 multiplied into 
itself, and consequently in Masonic lan- 
guage the number 9 is always denoted by 
the expression 3 times 3. For a similar 
reason, 27, which is 3 times 9, and 81, which 
is 9 times 9, are esteemed as sacred numbers 
in the higher degrees. 

Kineveh. The capital of the ancient 
kingdom of Assyria, and built by Nimrod. 
The traditions of its greatness and the mag- 
nificence of its buildings were familiar to 
the Arabs, the Greeks, and the Romans. 
The modern discoveries of Rich, of Botta, 
and other explorers, have thrown much 
light upon its ancient condition, and have 
shown that it was the seat of much archi- 
tectural splendor and of a profoundly sym- 
bolical religion, which had something of 
the characteristics of the Mithraic worship. 
In the mythical relations of the Old Con- 
stitutions, which make up the legend of 
the Craft, it is spoken of as the ancient 
birthplace of Masonry, where Nimrod, who 
was its builder, and "was a Mason and 



loved well the Craft," employed 60,000 Ma- 
sons to build it, and gave them a charge 
" that they should be true," and this, says 
the Harleian Manuscript, was the first time 
that any Mason had any charge of Craft. 

Msan. jD 1 :. The seventh month of 
the Hebrew civil year, and corresponding 
to the months of March and April, com- 
mencing with the new moon of the former. 

JVoachidse. The descendants of Noah. 
A term applied to Freemasons on the the- 
ory, derived from the " legend of the Craft," 
that Noah was the father and founder of 
the Masonic system of theology. And 
hence the Freemasons claim to be his de- 
scendants, because in times past they pre- 
served the pure principles of his religion 
amid the corruptions of surrounding faiths. 

Dr. Anderson first used the word in this 
sense in the second edition of the Book of 
Constitutions : " A Mason is obliged by his 
tenure to observe the moral law as a true 
Noachida." But he was not the inventor 
of ^the term, which, as indicating a Mason, 
was derived by Anderson, most probably, 
from the Chevalier Ramsay. 

UToachite, or Prussian Knight. 
(Noachite ou Chevalier Prussien.) 1. The 
twenty-first degree of the Ancient and Ac- 
cepted Scottish Rite. The history as well 
as the character of this degree is a very sin- 
gular one. It is totally unconnected with 
the series of Masonic degrees which are 
founded upon the Temple of Solomon, and 
is traced to the tower of Babel. Hence the 
Prussian Knights call themselves Noachites, 
or Disciples of Noah, while they designate 
all other Masons as Hiramites, or Disciples 
of Hiram. The early French rituals state 
that the degree was translated in 1757 from 
the German by M. de Beraye, Knight of 
Eloquence in the Lodge of the Count St. 
Gelaire, Inspector General of Prussian 
Lodges in France. Lenning gives no credit 
to this statement, but admits that the ori- 
gin of the degree must be attributed to the 
year above named. The destruction of the 
tower of Babel constitutes the legend of the 
degree, whose mythical founder is said to 
have been Peleg, the chief builder of that 
edifice. A singular regulation is that there 
shall be no artificial light in the Lodge 
room, and that the meetings shall be held 
on the night of the full moon of each month. 

The degree was adopted by the Council 
of Emperors of the East and West, and in 
that way became subsequently a part of the 
system of the Scottish Rite. But it is mis- 
placed in any series of degrees supposed to 
emanate from the Solomonic Temple. It 
is, as an unfitting link, an unsightly inter- 
ruption of the chain of legendary symbol- 
ism substituting Noah for Solomon, and 
Peleg for Hiram Abif. The Supreme 



532 



NOACHITES 



NOAH 



Council for the Southern Jurisdiction has 
abandoned the original ritual and made 
the degree a representation of the Vehmge- 
richt or Westphalian Franc Judges. But 
this by no means relieves the degree of the 
objection of Masonic incompatibility. That 
it was ever adopted into the Masonic sys- 
tem is only to be attributed to the passion 
for high degrees which prevailed in France 
in the middle of the last century. 

In the modern ritual the meetings are 
called Grand Chapters. The officers are a 
Lieutenant Commander, two Wardens, an 
Orator, Treasurer, Secretary, Master of 
Ceremonies, Warder, and Standard Bearer. 
The apron is yellow, inscribed with an arm 
holding a sword and the Egyptian figure 
of silence. The order is black, and the 
jewel a full moon or a triangle traversed 
by an arrow. In the original ritual there 
is a coat of arms belonging to the degree, 
which is thus emblazoned: Party per fess; 
in chief, azure, seme of stars, or a full moon, 
argent ; in base, sable, an equilateral trian- 
gle, having an arrow suspended from its 
upper point, barb downwards, or. 

The legend of the degree describes the 
travels of Pel eg from Babel to the north 
of Europe, and ends with the following 
narrative : " In trenching the rubbish of the 
salt-mines of Prussia was found in A. d. 
553, at a depth of fifteen cubits, the appear- 
ance of a triangular building in which was 
a column of white marble, on which was 
written in Hebrew the whole history of 
the Noachites. At the side of this column 
was a tomb of freestone on which was a 
piece of agate inscribed with the following 
epitaph : Here rest the ashes of Peleg, our 
Grand Architect of the tower of Babel. 
The Almighty had pity on him because he 
became humble." 

This legend, although wholly untenable 
on historic grounds, is not absolutely pue- 
rile. The dispersion of the human race 
in the time of Peleg had always been a 
topic of discussion among the learned. 
Long dissertations had been written to 
show that all the nations of the world, 
even America, had been peopled by the 
three sons of Noah and their descendants. 
The object of the legend seems, then, to have 
been to impress the idea of the thorough 
dispersion. The fundamental idea of the 
degree is, under the symbol of Peleg, to 
teach the crime of assumption and the vir- 
tue of humility. 

2. The degree was also adopted into the 
Eite of Mizraim, where it is the thirty-fifth. 

^oachites. The same as Noachidce, 
which see. 

Noachite, Sovereign. (Noachite 
Souverain.) A degree contained in the no- 
menclature of Fustier. 



Xoali. In all the old Masonic manu- 
script Constitutions that are extant, Noah 
and the flood play an important part of 
the "Legend of the Craft." Hence, as the 
Masonic system became developed, the 
Patriarch was looked upon as what was 
called a patron of Masonry. And this con- 
nection of Noah with the mythic history 
of the Order was rendered still closer by 
the influence of many symbols borrowed 
from the Arkite worship, one of the most 
predominant of the ancient faiths. So in- 
timately were incorporated the legends of 
Noah with the legends of Masonry that 
Freemasons began, at length, to be called, 
and are still called, "Noachidse," or the 
descendants of Noah, a term first applied 
by Anderson, and very frequently used at 
the present day. 

It is necessary, therefore, that every » 
scholar who desires to investigate the le- 
gendary symbolism of Freemasonry should 
make himself acquainted with the Noachic 
myths upon wlich much of it is founded. 
Dr. Oliver, it is true, accepted them all with 
a child-like faith; but it is not likely that 
the sceptical inquirers of the present day 
will attribute to them any character of au- 
thenticity. Yet they are interesting, be- 
cause they show us the growth of legends 
out of symbols, and they are instructive 
because they are for the most part sym- 
bolic. 

The " Legend of the Craft " tells us that 
the three sons of Lamech and his daughter, 
Naamah, " did know that God would take 
vengeance for sin, either by fire or water ; 
wherefore they wrote these sciences which 
they had found in two pillars of stone, that 
they might be found after the flood." Sub- 
sequently, this legend took a different form, 
and to Enoch was attributed the precaution 
of burying the stone of foundation in the 
bosom of Mount Moriah, and of erecting 
the two pillars above it. 

The first Masonic myth referring to Noah 
that presents itself is one which tells us 
that, while he was piously engaged in the 
task of exhorting his contemporaries to 
repentance, his attention had often been 
directed to the pillars which Enoch had 
erected on Mount Moriah. By diligent 
search he at length detected the entrance 
to the subterranean vault, and, on pursuing 
his inquiries, discovered the stone of foun- 
dation, although he was unable to compre- 
hend the mystical characters there depos- 
ited, Leaving these, therefore, where be 
had found them, he simply took away the 
stone of foundation on which they had 
been deposited, and placed it in the ark as 
a convenient altar. 

Another myth, preserved in one of the 
ineffable degrees, informs us that the ark 



NOAH 



NOAH 



533 



was built of cedars which grew upon 
Mount Lebanon, and that Noah employed 
the Sidonians to cut them down, under the 
superintendence of Japheth. The succes- 
sors of these Sidonians, in after times, 
according to the same tradition, were em- 
ployed by King Solomon to fell and pre- 
pare cedars on the same mountain for his 
stupendous Temple. 

The record of Genesis lays the founda- 
tion for another series of symbolic myths 
connected with the dove, which has thus 
been introduced into Masonry. 

After forty days, when Noah opened the 
window of the ark that he might learn if 
the waters had subsided, he despatched a 
raven, which, returning, gave him no sat- 
isfactory information. He then sent forth 
a dove three several times, at an interval 
of seven days between each excursion. The 
first time, the dove, finding no resting-place, 
quickly returned; the second time she came 
back in the evening, bringing in her mouth 
an olive-leaf, which showed that the waters 
must have sufficiently abated to have ex- 
posed the tops of the trees; but on the 
third departure, the dry land being entirely 
uncovered, she returned no more. 

In the Arkite rites, which arose after 
the dispersion of Babel, the dove was al- 
ways considered as a sacred bird, in com- 
memoration of its having been the first 
discoverer of land. Its name, which in 
Hebrew is ionah, was given to one of the 
earliest nations of the earth ; and, as the 
emblem of peace and good fortune, it be- 
came the bird of Venus. Modern Masons 
have commemorated the messenger of 
Noah in the honorary degree of " Ark and 
Dove," which is sometimes conferred on 
Royal Arch Masons. 

On the 27th day of the second month, 
equivalent to the 12th of November, in the 
year of the world 1657, Noah, with his 
family, left the ark. It was exactly one 
year of 365 days, or just one revolution of 
the sun, that the patriarch was enclosed in 
the ark. This was not unobserved by the 
descendants of Noah, and hence, in conse- 
quence of Enoch's life of 365 days, and 
Noah's residence in the ark for the same 
apparently mystic period, the Noachites 
confounded the worship of the solar orb 
with the idolatrous adoration which they 
paid to the patriarchs who were saved 
from the deluge. They were led to this, 
too, from an additional reason, that Noah, 
as the restorer of the human race, seemed, 
in some sort, to be a type of the regenerat- 
ing powers of the sun. 

So important an event as the deluge, 
must have produced a most impressive 
effect upon the religious dogmas and rites 
of the nations which succeeded it. Conse- 



quently, we shall find some allusion to it 
in the annals of every people and some 
memorial of the principal circumstances 
connected with it, in their religious observ- 
ances. At first, it is to be supposed that a 
veneration for the character of the second 
parent of the human race must have been 
long preserved by his descendants. Nor 
would they have been unmindful of the 
proper reverence due to that sacred vessel 
— sacred in their eyes — which had pre- 
served their great progenitor from the fury 
of the waters. "They would long cher- 
ish," says Alwood, {Lit. Antiq. of Greece, p. 
182,) "the memory of those worthies who 
were rescued from the common lot of utter 
ruin; they would call to mind, with an 
extravagance of admiration, the means 
adopted for their preservation ; they would 
adore the wisdom which contrived, and the 
goodness which prompted to, the execution 
of such a plan." So pious a feeling would 
exist, and be circumscribed within its 
proper limits of reverential gratitude, while 
the legends of the deluge continued to be 
preserved in their purity, and while the 
divine preserver of Noah was remembered 
as the one god of his posterity. But when, 
by the confusion and dispersion at Babel, 
the true teachings of Enoch and Noah 
were lost, and idolatry or polytheism was 
substituted for the ancient faith, then 
Noah became a god, worshipped under 
different names in different countries, and 
the ark was transformed into the temple 
of the Deity. Hence arose those peculiar 
systems of initiations which, known under 
the name of the " Arkite rites," formed a 
part of the worship of the ancient world, 
and traces of which are to be found in 
almost all the old systems of religion. 

It was in the six hundredth year of his 
age, that Noah, with his family, was re- 
leased from the ark. Grateful for his 
preservation, he erected an altar and pre- 
pared a sacrifice of thank-offerings to the 
Deity. A Masonic tradition says, that for 
this purpose he made use of that stone of 
foundation which he had discovered in the 
subterranean vault of Enoch, and which 
he had carried with him into the ark. It 
was at this time that God made his cove- 
nant with Noah, and promised him that 
the earth should never again be destroyed 
by a flood. Here, too, he received those 
commandments for the government of 
himself and his posterity which have 
been called "the seven precepts of the 
Noachidse." 

It is to be supposed that Noah and his 
immediate descendants continued to live 
for many years in the neighborhood of the 
mountain upon which the ark had been 
thrown by the subsidence of the waters. 



534 



NOAH 



NOMINATION 



There is indeed no evidence that the patri- 
arch ever removed from it. In the nine 
hundred and fiftieth year of his age he 
died, and, according to the tradition of the 
Orientalists, was buried in the land of 
Mesopotamia. During that period of his 
life which was subsequent to the deluge, 
he continued to instruct his children in the 
great truths of religion. Hence, Masons 
are sometimes called Noachidse, or the sons 
of Noah, to designate them, in a peculiar 
manner, as the preservers of the sacred 
deposit of Masonic truth bequeathed to 
them by their great ancestor; and cir- 
cumstances intimately connected with the 
transactions of the immediate descendants 
of the patriarch are recorded in a degree 
which has been adopted by the Ancient 
and Accepted Scottish Rite under the 
name of " Patriarch Noachite." 

The primitive teachings of the patriarch, 
which were simple but comprehensive, con- 
tinued to be preserved in the line of the 
patriarchs and the prophets to the days of 
Solomon, but were soon lost to the other 
descendants of Noah, by a circumstance to 
which we must now refer. After the death of 
Noah, his sons removed from the region of 
Mount Ararat, where, until then, they had 
resided, and "travelling from the East, 
found a plain in the land of Shinar, and 
dwelt there." Here they commenced the 
building of a lofty tower. This act seems 
to have been displeasing to God, for in 
consequence of it, he confounded their 
language, so that one could not understand 
what another said ; the result of which was 
that they separated and dispersed over the 
face of the earth in search of different 
dwelling-places. With the loss of the 
original language, the great truths which 
that language had conveyed, disappeared 
from their minds. The worship of the one 
true God was abandoned. A multitude of 
deities began to be adored. Idolatry took 
the place of pure theism. And then arose 
the Arkite rites, or the worship of Noah 
and the Ark, Sabaism, or the adoration of 
the stars, and other superstitious observ- 
ances, in all of which, however, the priest- 
hood, by their mysteries or initiations into 
a kind of Spurious Freemasonry, preserved, 
among a multitude of errors, some faint 
allusions to the truth, and retained just so 
much light as to make their "darkness 
visible." 

Such are the Noachic traditions of Ma- 
sonry, which, though if considered as ma- 
terials of history, would be worth but little, 
yet have furnished valuable sources of sym- 
bolism, and in that way are full of wise 
instruction. 

Noah, Precepts of. The precepts 
of the patriarch Noah, which were pre- 



served as the Constitutions of our ancient 
brethren, are seven in number, and are as 
follows : 

1. Renounce all idols. 

2. Worship the only true God. 

3. Commit no murder. 

4. Be not defiled by incest. 

5. Do not steal. 

6. Be just. 

7. Eat no flesh with blood in it. 

The "proselytes of the gate," as the 
Jews termed those who lived among them 
without undergoing circumcision or ob- 
serving the ceremonial law, were bound to 
obey the seven precepts of Noah. The 
Talmud says that the first six of these pre- 
cepts were given originally by God to 
Adam, and the seventh afterwards to Noah. 
These precepts were designed to be obliga- 
tory on all the Noachidae, or descendants of 
Noah, and consequently, from the time of 
Moses, the Jews would not suffer a stranger 
to live among them unless he observed 
these precepts, and never gave quarter in 
battle to an enemy who was ignorant of 
them. 

Noflbdei. The name of this person is 
differently spelled by different writers. Vil- 
lani, and after him Burnes, call him Noffo 
Dei, Reghellini Neffodei, and Addison Nosso 
de Florentin; but the more usual spelling is 
Noffodei. He and Squin de Flexian were 
the first to make those false accusations 
against the Knights Templars which led to 
the downfall of the Order. Naffodei, who 
was a Florentine, is asserted by some writers 
to have been an apostate Templar, who 
had been condemned by the Preceptor and 
Chapter of France to perpetual imprison- 
ment for impiety and crime. But Dupui 
denies this, and says that he never was a 
Templar, but that, having been banished 
from his native country, he had been con- 
demned to rigorous penalties by the Pre- 
vost of Paris for his crimes. For a history 
of his treachery to the Templars, see Squin 
de Flexian. 

Nomenclature. There are several 
Masonic works, printed or in manuscript, 
which contain lists of the names of degrees 
in Masonry. Such a list is called by the 
French writers a nomenclature. Thfc most 
important of these nomenclatures are those 
of Peuvret, Fustier, Pyron, and Lemanceau. 
Ragon has a nomenclature of degrees in his 
Tuileur Generate. And Thory has an ex- 
haustive and descriptive one in his Acta 
Latomorum. Oliver also gives a nomencla- 
ture, but an imperfect one, of one hundred 
and fifty degrees in his Historical Land- 
marks. 

Nomination. It is the custom in 
some Grand Lodges and Lodges to nomi- 
nate candidates for election to office, and in 



NON-AFFILIATION 



NORTH 



535 



others this custom is not adopted. But the 
practice of nomination has the sanction of 
ancient usage. Thus the records of the 
Grand Lodge of England, under date of 
June 24, 1717, tell us that " before dinner 
the oldest Master Mason ... in the chair 
proposed a list of candidates, and the breth- 
ren, by a majority of hands, elected Mr. 
Anthony Sayre, Gent., Grand Master of 
Masons." And the present Constitution 
of the Grand Lodge of England requires 
that the Grand Master shall be nominated 
in December, but that the election shall not 
take place until the following March. 
Nominations appear, therefore, to be the 
correct Masonic practice ; yet, if a member 
be elected to any office to which he had not 
previously been nominated, the election will 
be valid, for a nomination is not essential. 

Won- Affiliation. The state of being 
unconnected by membership with a Lodge. 
See Unaffiliated Masons. 

Nonesynches. In the Old Constitu- 
tions known as the Dowland MS. is found 
the following passage: " St. Albann loved 
well Masons and cherished them much. 
And he made their paie right good, .... 
for he gave them ijs. a weeke, and iijd. to 
their nonesynches." This word, which can- 
not, in this precise form, be found in any 
archaic dictionary, evidently means food or 
refreshment, for in the parallel passage in 
other Constitutions the word used is cheer, 
which has the same meaning. The old 
English word from which we get our 
luncheon is noonshun, which is defined to be 
the refreshment taken at noon, when labor- 
ers desist from work to shun the heat. Of 
this nonesynches is a corrupt form. 

Nonis. A word in the high degrees, 
for which see Salix and Tengu. 

Won nobis. It is prescribed that the 
motto beneath the Passion Cross on the 
Grand Standard of a Commandery of 
Knights Templars shall be "Non nobis 
Domine! non nobis, sed nomini tuo da 
Gloriam." That is, Not unto us, Lord! 
not unto us, but unto Thy name give Glory. 
It is the commencement of the 115th Psalm, 
which is sung in the Christian Church on 
occasions of thanksgiving. It was the an- 
cient Templar's shout of victory. 

Non-resident. The members of a 
Lodge who do not reside in the locality of 
a Lodge, but live at a great distance from 
it in another State, or, perhaps, country, 
but still continue members of it, and con- 
tribute to its support by the payment of 
Lodge dues, are called " non-resident mem- 
bers." Many Lodges, in view of the fact 
that such members enjoy none of the local 
privileges of their Lodges, require from 
them a less amount of annual arrears than 
they do from their resident members. 



Noorthouck, John. The editor of 
the fifth, and by far the best, edition of 
the Book of Constitutions, which was pub- 
lished in 1784. He was the son of Her- 
man Noorthouck, a bookseller, and was 
born in London in 1745. Oliver describes 
him as " a clever and intelligent man, and 
an expert Mason." His literary pretensions 
were, however, greater than this modest 
encomium would indicate. HI was pat- 
ronized by the celebrated printer, Wm. 
Strahan, and passed nearly the whole of 
his life in the occupations of an author, 
an index maker, and a corrector of the 
press. He was, besides his edition of the 
Book of Constitutions, the writer of a His- 
tory of London, 4to, published in 1775, and 
a Historical and Classical Dictionary, 2 vols., 
8vo, published in 1776. To him also, as 
well as to some others, has been attributed 
the authorship of a once popular book en- 
titled, The Man after God's own Heart. In 
1852, J. E. Smith, a bookseller of London, 
advertised for sale " the original autograph 
manuscript of the life of John Noorthouck." 
He calls this " a very interesting piece of 
autobiography, containing many curious 
literary anecdotes of the last century, and 
deserving to be printed." I think it never 
has been. Noorthouck died in 1816, aged 
70 years. 

North. The north is Masonically 
called a place of darkness. The sun in his 
progress through the ecliptic never reaches 
farther than 23° 28 / north of the equator. A 
wall being erected on any part of the earth 
farther north than that, will therefore, at 
meridian, receive the rays of the sun only 
on its south side, while the north will be 
entirely in shadow at the hour of meridian. 
The use of the north as a symbol of dark- 
ness is found, with the present interpreta- 
tion, in the early rituals of the last century. 
It is a portion of the old sun worship, of 
which we find so many relics in Gnosti- 
cism, in Hermetic philosophy, and in Free- 
masonry. The east was the place of the 
sun's daily birth, and hence highly revered ; 
the north the place of his annual death, to 
which he approached only to lose his vivi- 
fic heat, and to clothe the earth in the 
darkness of long nights and the dreariness 
of winter. 

North Carolina. The early history 
of Masonry in no State is more uncertain 
than in that of North Carolina, in conse- 
quence of the carelessness of the authorities 
who have attempted to write its early an- 
nals. Thus, Eobert Williams, the Grand 
Secretary, in a letter written to the Grand 
Lodge of Kentucky in 1808, said that " the 
Grand Lodge of North Carolina was con- 
stituted by Charter issued from the Grand 
Lodge of Scotland in the year 1761, signed 



536 



NORTH 



NOVA 



by Henry Somerset, Duke of Beaufort . . . 
as Grand Master ; and attested by George 
John Spencer, Earl of Spencer . . . as Grand 
Secretary." Now this statement contains 
on its face the evidences of flagrant error. 
1. The Duke of Beaufort never was Grand 
Master of Scotland. 2. The Grand Master 
of Scotland in 1761 was the Earl of Elgin. 
3. The Earl of Spencer never was Grand 
Secretary either of England or Scotland, 
but Samuel Spencer was Grand Secretary 
of the Grand Lodge of England from 1757 
to 1767, and died in 1768. 4. The Duke of 
Beaufort was not Grand Master of England 
in 1761, but held that office from 1767 to 
1771. There is no mention in the printed 
records of the Grand Lodge of England of 
a Charter at any time granted for a Pro- 
vincial Grand Lodge in North Carolina. 
But in two lists of Lodges chartered by 
that body, I find that on August 21st, 1767, 
a Warrant was granted for the establish- 
ment of "Koyal White Hart Lodge," at 
Halifax in North Carolina. I am inclined 
to believe that this is the true date of the 
introduction of Masonry into that State. 
A record in the transactions of the St. 
John's Grand Lodge of Massachusetts says 
that on October 2d, 1767, that body grant- 
ed a deputation to Thomas Cooper, Master 
of Pitt County Lodge, as Deputy Grand 
Master of the province ; but there is no evi- 
dence that he ever exercised the preroga- 
tives of the office. Judge Martin, in a dis- 
course delivered on June 24th, 1789, says 
that Joseph Montford was appointed, to- 
wards the year 1769, as Provincial Grand 
Master by the Duke of Beaufort, and that 
in 1771 he constituted St. John's Lodge at 
Newbern. This was probably the true date 
of the Provincial Grand Lodge of North 
Carolina, for in 1787 we find nine Lodges 
in the territory, five of which, at' least, 
had the provincial numbers 2, 3, 4, 5, and 
8, while the Royal Hart Lodge retained its 
number on the English Register as 403, a 
number which agrees with that of the Eng- 
lish lists in my possession. On December 
16th, 1787, a convention of Lodges met at 
Tarborough and organized the " Grand 
Lodge of the State of North Carolina," elect- 
ing Hon. Samuel Johnston Grand Master. 

There was a Grand Chapter in North 
Carolina at an early period in the present 
century, which ceased to exist about the 
year 1827 ; but Royal Arch Masonry was 
cultivated by four Chapters instituted by 
the General Grand Chapter. On June 28, 
1847, the Grand Chapter was reorganized. 

The Grand Council was organized in 
June, 1860, by Councils which had been es- 
tablished by the author of this work, under 
the authority of the Supreme Council of 
the Ancient and Accepted Scottish Rite. 



North-east Corner. In the "Insti- 
tutes of Menu," the sacred book of the 
Brahmans, it is said: "If any one has an 
incurable disease, let him advance in a 
straight path towards the invincible north- 
east point, feeding on water and air till his 
mortal frame totally decays, and his soul 
becomes united with the supreme." 

It is at the same north-east point that 
those first instructions begin in Masonry 
which enable the true Mason to commence 
the erection of that spiritual temple in 
which, after the decay of his mortal frame, 
"his soul becomes united with the su- 
preme." 

In the important ceremony which refers 
to the north-east corner of the Lodge, the 
candidate becomes as one who is, to all 
outward appearance, a perfect and upright 
man and Mason, the representative of a 
spiritual corner-stone, on which he is to 
erect his future moral and Masonic edifice. 

This symbolic reference of the corner- 
stone of a material edifice to a Mason 
when, at his first initiation, he commences 
the moral and intellectual task of erecting 
a spiritual temple in his heart, is beauti- 
fully sustained when we look at all the 
qualities that are required to constitute a 
"well-tried, true, and trusty" corner-stone. 
The squareness of its surface, emblematic 
of morality — its cubical form,, emblematic 
of firmness and stability of character — and 
the peculiar finish and fineness of the ma- 
terial, emblematic of virtue and holiness — 
show that the ceremony of the north-east 
corner of the Lodge was undoubtedly in- 
tended to portray, in the consecrated lan- 
guage of symbolism, the necessity of integ- 
rity and stability of conduct, of truthfulness 
and uprightness of character, and of purity 
and holiness of life, which, just at that 
time and in that place, the candidate is 
most impressively charged to maintain. 

Notuma. A significant word in some 
of the high degrees of the Templar system. 
It is the anagram of Aumont, who is said 
to have been the first Grand Master of the 
Templars in Scotland, and the restorer of 
the Order after the death of De Molay. 

Nova Scotia. Freemasonry was in- 
troduced into Nova Scotia, at the middle 
of the last century, by the constitution of a 
Lodge at Halifax, in 1749, under the regis- 
try of England. For the next hundred 
years, Lodges were instituted and Provin- 
cial Masters appointed by England and 
Scotland, and Lodges alone without su- 
perior provincial authority by Ireland. In 
June, 1866, an independent Grand Lodge 
was instituted and recognized by most of 
the Masonic powers of the United States. 
But as none of the Lodges holding War- 
rants from the Grand Lodge of Scotland 



NOVICE 



NUMBERS 



537 



would recognize it, a subsequent and more 
satisfactory arrangement took place, and 
June 24, 1869, a Grand Lodge was organ- 
ized by the union of all the subordinate 
Lodges, and Alexander Keith was elected 
Grand Master. 

IVovice. 1. The second degree of the 
Illuminati of Bavaria. 2. The fifth degree 
of the Rite of Strict Observance. 

Novice Ma^onne. That is to say, 
a female Mason who is a Novice. It is 
the first degree of the Moral Order of the 
Dames of Mount Tabor. 

Novice, Mythological. (Novice 
Mythologique.) The first degree of the 
Historical Order of the Dames of Mount 
Tabor. 

Novice, Scottish. {Novice Ecos- 
saise.) The first degree of initiation in the 
Order of Mount Tabor. 

lumbers. The symbolism which is 
derived from numbers was common to the 
Pythagoreans, the Kabbalists, the Gnostics, 
and all mystical associations. Of all su- 
perstitions, it is the oldest and the most 
generally diffused. Allusions are to be 
found to it in all systems of religion ; the 
Jewish Scriptures, for instance, abound in 
it, and the Christian show a share of its 
influence. It is not, therefore, surprising 
that the most predominant of all symbol- 
ism in Freemasonry is that of numbers. 

The doctrine of numbers as symbols is 
most familiar to us because it formed the 
fundamental idea of the philosophy of 
Pythagoras. Yet it was not original with 
him, since he brought his theories from 
Egypt and the East, where this numerical 
symbolism had always prevailed. Jambli- 
chus tells us ( Vit. Pyth., c. 28,) that Pythag- 
oras himself admitted that he had received 
the doctrine of numbers from Orpheus, 
who taught that numbers were the most 
provident beginning of all things in heav- 
en, earth, and the intermediate space, and 
the root of the perpetuity of divine beings, 
of the gods and of demons. From the 
disciples of Pythagoras we learn (for he 
himself taught only orally, and left no 
writings,) that his theory was that num- 
bers contain the elements of all things, and 
even of the sciences. Numbers are the in- 
visible covering of beings as the body is the 
visible one. They are the primary causes 
upon which the whole system of the uni- 
verse rests ; and he who knows these num- 
bers knows at the same time the laws 
through which nature exists. The Pythag- 
oreans, said Aristotle, (Metaph., xii. 8,) 
make all things proceed from numbers. 
Dacier, ( Vie de Pyth.,) it is true, denies that 
this was the doctrine of Pythagoras, and 
contends that it was only a corruption of 
his disciples. It is an immaterial point. 
3 S 



We know that the symbolism of numbers 
was the basis of what is called the Pythag- 
orean philosophy. But it would be wrong 
to suppose that from it the Masons derived 
their system, since the two are in some 
points antagonistic; the Masons, for in- 
stance, revere the nine as a sacred number 
of peculiar significance, while the Pythago- 
reans looked upon it with detestation. In 
the system of the Pythagoreans, ten was, of 
all numbers, the most perfect, because it 
symbolizes the completion of things ; but in 
Masonic symbolism the number ten is un- 
known. Four is not, in Masonry, a num- 
ber of much representative importance ; but 
it was sacredly revered by the Pythago- 
reans as the tetractys, or figure derived 
from the Jewish Tetragrammaton, by which 
they swore. 

Plato also indulged in a theory of sym- 
bolic numbers, and calls him happy who 
understands spiritual numbers and per- 
ceives their mighty influences. Numbers, 
according to him, are the cause of univer- 
sal harmony, and of the production of all 
things. The Neoplatonists extended and 
developed this theory, and from them it 
passed over to the Gnostics; from them 
probably to the Rosicrucians, to the Her- 
metic philosophers, and to the Freemasons. 

Cornelius Agrippa has descanted at great 
length, in his Occult Philosophy, on the sub- 
ject of numbers. "That there lies," he 
says, "wonderful efficacy and virtue in 
numbers, as well for good as for evil, not 
only the most eminent philosophers teach, 
but also the Catholic Doctors." And he 
quotes St. Hilary as saying that the seventy 
Elders brought the Psalms into order by the 
efficacy of numbers. 

Of the prevalence of what are called 
representative numbers in the Old and 
New Testament, there is abundant evi- 
dence. " However we may explain it," says 
Dr. Mahan, (Palmoni, p. 67,) " certain nu- 
merals in the Scriptures occur so often in 
connection with certain classes of ideas, that 
we are naturally led to associate the one 
with the other. This is more or less ad- 
mitted with regard to the numbers Seven, 
Twelve, Forty, Seventy, and it may be a few 
more. The Fathers were' disposed to admit 
it with regard to many others, and to see in 
it the marks of a supernatural design.^ 

Among the Greeks and the Romans there 
was a superstitious veneration for certain 
numbers. The same practice is found among 
all the Eastern nations ; it entered more or 
less into all the ancient systems of philoso- 
phy ; constituted a part of all the old reli- 
gions ; was accepted to a great extent by 
the early Christian Fathers ; constituted an 
important part of the Kabbala ; was adopted 
by the Gnostics, the Rosicrucians, and all 



538 



NUMEKATION 



OATH 



the mystical societies of the Middle Ages ; 
and finally has carried its influence into 
Freemasonry. 

The respect paid by Freemasons to certain 
numbers, all of which are odd, is founded 
not on the belief of any magical virtue, 
but because they are assumed to be the 
types or representatives of certain ideas. 
That is to say, a number is in Masonry a 
symbol, and no more. It is venerated, not 
because it has any supernatural efficacy, as 
thought the Pythagoreans and others, but 
because it has concealed within some allu- 
sion to a sacred object or holy thought, 
which it symbolizes. The number three, 
for instance, like the triangle, is a symbol ; 
the number nine, like the triple triangle, 
another. The Masonic doctrine of sacred 
numbers must not, therefore, be confounded 
with the doctrine of numbers which pre- 
vailed in other systems. 

The most important symbolic or sacred 
numbers in Masonry are three, five, seven, 
nine, twenty-seven, and eighty-one. Their 
interpretation will be found under their 
respective titles, 

Numeration by tetters. There 
is a Kabbalistical process especially used in 
the Hebrew language, but sometimes ap- 
plied to other languages, for instance, to the 
Greek, by which a mystical meaning of a 
word is deduced from the numerical value 
of the words of which it is composed, each 
letter of the alphabet being equivalent to a 
number. Thus in Hebrew the name of 
God, jf*> JAH, is equivalent to 15, because 
* = 10 and H = 5, and 15 thus becomes a 
sacred number. In Greek, the Kabbalistic 
word Abraxas, or appagag, is made to sym- 



bolize the solar year of 365 days, because th« 
sum of the value of the letters of the word 
is 365 ; thus, a = 1, (3 = 2, p = 100, a = 1, 
§= 60, a =1, and g = 200. To facilitate these 
Kabbalistic operations, which are sometimes 
used in the high and especially the hermet- 
ical Masonry, the numerical value of the 
Hebrew and Greek letters is here given. 



Hebrew. 



Greek. 



N 


1 


A, a 


1 


2 


2 


B,/5 


2 


J 


3 


r,y 


3 


1 


4 


A, d 


4 


n 


5 


E, e 


5 


i 


6 


z, ? 


6 


r 


7 


B.,7, 


8 


n 


8 


e,e 


9 


tD 


9 


i,i 


10 


t 


10 


K,K 


20 


D 


20 


A, A 


30 


b 


30 


M,fi 


40 


&D 


40 


N, v 


50 


V 


50 


S,£ 


60 


60 


O, o 


70 


I 


70 


n, 7T 


80 


80 


p,p 


100 


V 


90 


2 > o, ?> 


200 


p 


100 


T,r 


300 


1 


200 


r,v 


400 


V 


300 


*, <?> 


500 


n 


400 


x, x 


600 






*> V* 


700 






S2, o) 


800 


urser 


y . The first of the three els 



into which Weishaupt divided his Order 
of Illuminati, comprising three degrees. 
See Illuminati. 



o. 



Oath. In the year 1738, Clement XII., 
at that time Pope of Eome, issued a bull 
of excommunication against the Free- 
masons, and assigned, as the reason of his 
condemnation, that the Institution confed- 
erated persons of all religions and sects in 
a mysterious bond of union, and compelled 
them to secrecy by an oath taken on the 
Bible, accompanied by certain ceremonies, 
and the imprecation of heavy punishments. 

This persecution of the Freemasons, on 
account of their having an obligatory 
promise of secrecy among their ceremo- 
nies, has not beeD confined to the Papal see. 
We shall find it existing in a sect which 



we should suppose, of all others, the least 
likely to follow in the footsteps of a Ro- 
man pontiff. In 1757, the Associate Synod 
of Seceders of Scotland adopted an act, 
concerning what they called "the Mason 
oath," in which it is declared that all 
persons who shall refuse to make such rev- 
elations as the Kirk Sessions may require, 
and to promise to abstain from all future 
connection with the Order, "shall be re- 
puted under scandal and incapable of ad- 
mission to sealing ordinances," or, as Pope 
Clement expressed it, be "ipso facto ex- 
communicated." 

In the preamble to the act, the Synod 



OATH 



OATH 



539 



assign the reasons for their objections to 
this oath, and for their ecclesiastical censure 
of all who contract it. These reasons are : 
" That there were very strong presumptions, 
that, among Masons, an oath of secrecy 
is administered to entrants into their so- 
ciety, even under a capital penalty, and 
before any of those things, which they 
swear to keep secret, be revealed to them ; 
and that they pretend to take some of these 
secrets from the Bible ; besides other things 
which are ground of scruple in the manner 
of swearing the said oath." 

These have, from that day to this, consti- 
tuted the sum and substance of the objec- 
tions to the obligation of Masonic secrecy, 
and, for the purpose of brief examination, 
they may be classed under the following 
heads : 

First. It is an oath. 

Secondly. It is administered before the 
secrets are communicated. 

Thirdly. It is accompanied by certain 
superstitious ceremonies. 

Fourthly. It is attended by a penalty. 

Fifthly. It is considered, by Masons, as 
paramount to the obligations of the laws 
of the land. 

In replying to these statements, it is evi- 
dent that the conscientious Freemason 
labors under great disadvantage. He is at 
every step restrained by his honor from 
either the denial or admission of his adver- 
saries in relation to the mysteries of the 
Craft. But it may be granted, for the sake 
of argument, that every one of the first 
four charges is true, and then the inquiry 
will be in what respect they are offensive or 
immoral. 

First. The oath or promise cannot, in 
itself, be sinful, unless there is something 
immoral in the obligation it imposes. Sim- 
ply to promise secrecy, or the performance 
of any good action, and to strengthen this 
promise by the solemnity of an oath, is 
not, in itself, forbidden by any divine or 
human law. Indeed, the infirmity of hu- 
man nature demands, in many instances, 
the sacred sanction of such an attestation ; 
and it is continually exacted in the transac- 
tions of man with man, without any notion 
of sinfulness. Where the time, and place, 
and circumstances are unconnected with 
levity, or profanity, or crime, the adminis- 
tration of an obligation binding to secrecy, 
or obedience, or veracity, or any other vir- 
tue, and the invocation of Deity to wit- 
ness, and to strengthen that obligation, or 
to punish its violation, is incapable, by any 
perversion of Scripture, of being considered 
a criminal act. 

Secondly. The objection that the oath 
is administered before the secrets are made 
known, is sufficiently absurd to provoke a 



smile. The purposes of such an oath would 
be completely frustrated, by revealing the 
thing to be concealed before the promise 
of concealment was made. In that case, it 
would be optional with the candidate to 
give the obligation, or to withhold it, as 
best suited his inclinations. If it be con- 
ceded that the exaction of a solemn promise 
of secrecy is not, in itself, improper, then 
certainly the time of exacting it is before 
and not after the revelation. 

Dr. Harris [Masonic Discourses, Disc. 
IX., p. 184,) has met this objection in the 
following language : 

"What the ignorant call 'the oath,' is 
simply an obligation, covenant, and prom- 
ise, exacted previously to the divulging of 
the specialties of the Order, and our means 
of recognizing each other ; that they shall 
be kept from the knowledge of the world, 
lest their original intent should be thwarted, 
and their benevolent purport prevented. 
Now, pray, what harm is there in this ? Do 
you not all, when you have anything of a 
private nature which you are willing to 
confide in a particular friend, before you tell 
him what it is, demand a solemn promise of 
secrecy. And is there not the utmost pro- 
priety in knowing whether your friend is de- 
termined to conceal your secret, before you 
presume to reveal it? Your answer con- 
futes your cavil." 

Thirdly. The objection that the oath is 
accompanied by certain superstitious cere- 
monies does not seem to be entitled to much 
weight. Oaths, in all countries and at all 
times, have been accompanied oy peculiar 
rites, intended to increase the solemnity 
and reverence of the act. The ancient 
Hebrews, when they took an oath, placed 
the hand beneath the thigh of the person 
to whom they swore. Sometimes the an- 
cients took hold of the horns of the altar, 
and touched the sacrificial fire, as in the 
league between Latinus and iEneas, where 
the ceremony is thus described by Virgil : 

" Tango aras ; rnediosque ignes, et numina, 
testor." 

Sometimes they extended the right hand to 
heaven, and swore by earth, sea, and stars. 
Sometimes, as among the Romans in pri- 
vate contracts, the person swearing laid his 
hand upon the hand of the party to whom 
he swore. In all solemn covenants the oath 
was accompanied by a sacrifice ; and some 
of the hair being cut from the victim's 
head, a part of it was given to all present, 
that each one might take a share in the 
oath, and be subject to the imputation. 
Other ceremonies were practised at various 
times and in different countries, for the 
purpose of throwing around the act of at- 
testation an increased amount of awe and 



540 



OATH 



OATH 



respect. The oath is equally obligatory 
without them ; but they have their signifi- 
cance, and there can be no reason why the 
Freemasons should not be allowed to adopt 
the mode most pleasing to themselves of 
exacting their promises or confirming their 
covenants. 

Fourthly. It is objected that the oath is 
attended with a penalty of a serious or 
capital nature. If this be the case, it does 
not appear that the expression of a penalty 
of any nature whatever can affect the pur- 
port or augment the solemnity of an oath, 
which is, in fact, an attestation of God to 
the truth of a declaration, as a witness and 
avenger ; and hence every oath includes in 
itself, and as its very essence, the covenant 
of God's wrath, the heaviest of all penal- 
ties, as the necessary consequence of its vio- 
lation. A writer, in reply to the Synod of 
Scotland, (/Scot's Mag., Oct. 1757,) quotes the 
opinion of an eminent jurist to this effect: 
" It seems to be certain that every prom- 
issory oath, in whatever form it may be 
conceived, whether explicitly or implicitly, 
virtually contains both an attestation and 
an obsecration ; for in an oath the execra- 
tion supposes an attestation as a precedent, 
and the attestation infers an execration as 
a necessary consequence. 

" Hence, then, to the believer in a super- 
intending Providence, every oath is an 
affirmation, negation, or promise, corrobo- 
rated by the attestation of the Divine Be- 
ing." This attestation includes an obse- 
cration of divine punishment in case of a 
violation, and it is, therefore, a matter of 
no moment whether this obsecration or 
penalty be expressed in words or only im- 
plied ; its presence or absence does not, in 
any degree, alter the nature of the obliga- 
tion. If in any promise or vow made by 
Masons, such a penalty is inserted, it may 
probably be supposed that it is used only 
with a metaphorical and paraph rastical 
signification, and for the purpose of sym- 
bolic or historical allusion. Any other in- 
terpretation but this would be entirely at 
variance with the opinions of the most in- 
telligent Masons, who, it is to be presumed, 
best know the intent and meaning of their 
own ceremonies. 

Fifthly. The last, and, indeed, the most 
important objection urged is, that these 
oaths are construed by Masons as being of 
higher obligation than the law of the land. 
It is vain that this charge has been repeat- 
edly and indignantly denied ; it is in vain 
that Masons point to the integrity of char- 
acter of thousands of eminent men who 
have been members of the Fraternity ; it 
is in vain that they recapitulate the order- 
loving and law-fearing regulations of the 
Institution; the charge is renewed with 



untiring pertinacity, and believed with a 
credulity that owes its birth to rancorous 
prejudice alone. To repeat the denial is 
but to provoke a repetition of the charge. 
The answer is, however, made by one who, 
once a Mason, was afterwards an opponent 
and an avowed enemy of the Institution, 
W. L. Stone (Letters on Masonry and Anti- 
Masonry, Let. VII., p. 69,) uses the follow- 
ing language : 

" Is it, then, to be believed that men of 
acknowledged talents and worth in public 
stations, and of virtuous and, frequently, 
religious habits, in the walks of private 
life, with the Holy Bible in their hands, — 
which they are solemnly pledged to re- 
ceive as the rule and guide of their faith 
and practice, — and under the grave and 
positive charge from the officer administer- 
ing the obligation, that it is to be taken in 
strict subordination to the civil laws, — can 
understand that obligation, whatever may 
be the peculiarities of its phraseology, as 
requiring them to countenance vice and 
criminality even by silence ? Can it for a 
moment be supposed that the hundreds of 
eminent men, whose patriotism is unques- 
tioned, and the exercise of whose talents 
and virtues has shed a lustre upon the 
church history of our country, and who, by 
their walk and conversation, have, in their 
own lives, illustrated the beauty of holi- 
ness ? Is it to be credited that the tens of 
thousands of those persons, ranking among 
the most intelligent and virtuous citizens 
of the most moral and enlightened people 
on earth, — is it, I ask, possible that any 
portion of this community can, on calm 
reflection, believe that such men have oaths 
upon their consciences binding them to 
eternal silence in regard to the guilt of any 
man because he happens to be a Freema- 
son, no matter what be the grade of offence, 
whether it be the picking of a pocket or 
the shedding of blood? It does really seem 
to me impossible that such an opinion 
could, at any moment, have prevailed, to 
any considerable extent, amongst reflecting 
and intelligent citizens." 

Oath, Corporal. The modern form 
of taking an oath is by placing the hands 
on the Gospels or on the Bible. The cor- 
porate, or corporal cloth, is the name of the 
linen cloth on which, in the Eoman Cath- 
olic Church, the sacred elements conse- 
crated as "the body of our Lord" are 
placed. Hence the expression corporal oath 
originated in the ancient custom of swear- 
ing while touching the corporal cloth. 
Relics were sometimes made use of. The 
laws of the Allemanni (cap. 657) direct 
that he who swears shall place his hand 
upon the coffer containing the relics. The 
idea being that something sacred must be 



OATH 



OBEDIENCE 



541 



touched by the hand of the jurator to give 
validity to the oath, in time the custom was 
adopted of substituting the holy Gospels for 
the corporal cloth or the relics, though the 
same title was retained. Haydn {Diet, of 
Dates) says that the practice of swearing 
on the Gospels prevailed in England so 
early as A. d. 528. The laws of the Lom- 
bards repeatedly mention the custom of 
swearing on the Gospels. The sanction of 
the church was given at an early period to 
the usage. Thus, in the history of the 
Council of Constantinople, (Anno 381,) it 
is stated that "George, the well-beloved 
of God, a deacon and keeper of the records, 
having touched the Holy Gospels of God, 
swore in this manner," etc. And a similar 
practice was adopted at the Council of 
Nice, fifty-six years before. The custom 
of swearing on the book, thereby meaning 
the Gospels, was adopted by the mediaeval 
gild of Freemasons, and allusions to it are 
found in all the Old Constitutions. Thus 
in the York Manuscript, about the year 
1600, it is said, "These charges . . . you 
shall well and truly keep to your power ; so 
help you God and the contents of that 
book." And in the Grand Lodge Manu- 
script in 1632 we find this : " These charges 
ye shall keepe, so healpe you God, and your 
haly dome and by this booke in your hands." 
The form of the ceremony required that the 
corporal oath should be taken with both 
hands on the book, or with one hand, and 
then always the right hand. 

Oath of the Gild. The oath that was 
administered in the English Freemasons' 
gild of the Middle Ages is first met with 
in the Harleian Manuscript, written about 
the year 1676. The 31st article prescribes : 
" That noe person shall bee accepted a Free 
Mason, or know the secrets of the said 
Society, until hee hath first taken the oath 
of secrecy hereafter following : 

" I, A. B. Doe, in the presence of Al- 
mighty God and my Fellowes and Brethren 
here present, promise and declare that I 
will not at any time hereafter, by any act 
or circumstance whatsoever, directly or in- 
directly, publish, discover, reveale, or make 
knowne any of the secrets, priviledges or 
counsells of the Fraternity or fellowship of 
Free Masonry, which at this time, or any 
time hereafter, shall be made knowne unto 
mee; soe helpe mee God and the holy con- 
tents of this booke." In the Roberts' Con- 
stitutions, published in 1722, this oath, 
substantially in the same words, is for the 
first time printed with the amendment of 
" privities " for " priviledges." 

Oath, Tiler's. Before any strange 
and unknown visitor can gain admission 
into a Masonic Lodge, he is required to 
take the following oath : 



"I, A. B., do hereby and hereon solemn- 
ly and sincerely swear that I have been 
regularly initiated, passed, and raised to 
the sublime degree of a Master Mason in 
a just and legally constituted Lodge of such; 
that I do not now stand suspended or ex- 
pelled; and know of no reason why I 
should not hold Masonic communication 
with my brethren." 

It is called the " Tiler's oath," because it 
is usually taken in the Tiler's room, and 
was formerly administered by that offi- 
cer, whose duty it is to protect the Lodge 
from the approach of unauthorized visitors, 
It is now administered by the committee 
of examination, and not only he to whom 
it is administered, but he who administers 
it, and all who are present, must take it at 
the same time. It is a process of purga- 
tion, and each one present, the visitor as 
well as the members of the Lodge, is enti- 
tled to know that all the others are legally 
qualified to be present at the esoteric ex- 
amination which is about to take place. 

OB. A Masonic abbreviation of the 
word Obligation, sometimes written 0. B. 

Obedience. The doctrine of obe- 
dience to constituted authority is strongly 
inculcated in all the Old Constitutions as 
necessary to the preservation of the associ- 
ation. In them it is directed that "every 
Mason shall prefer his elder and put him 
to worship." Thus the Master Mason obeys 
the order of his Lodge, the Lodge obeys 
the mandates of the Grand Lodge, and the 
Grand Lodge submits to the landmarks and 
the old regulations. The doctrine of pas- 
sive obedience and non-resistance in poli- 
tics, however much it may be supposed to 
be inimical to the progress of free institu- 
tions, constitutes undoubtedly the great 
principle of Masonic government. Such a 
principle would undoubtedly lead to an un- 
bearable despotism, were it not admirably 
modified and controlled by the compensa- 
ting principle of appeal. The first duty of 
every Mason is to obey the mandate of the 
Master. But if that mandate should have 
been unlawful or oppressive, he will find 
his redress in the Grand Lodge, which will 
review the case and render justice. This 
spirit of instant obedience and submission 
to authority constitutes the great safe- 
guard of the Institution. Freemasonry 
more resembles a military than a political 
organization. The order must at once be 
obeyed ; its character and its consequences 
may be matters of subsequent inquiry. The 
Masonic rule of obedience is like the nau- 
tical, imperative : " Obey orders, even if 
you break owners." 

Obedience of a Grand Body. 
Obedience, used in the sense of being under 
the jurisdiction, is a technicality borrowed 



542 



OBELISK 



OBVERSE 



only recently by Masonic authorities from 
the French, where it has always been 
regularly used. Thus "the Grand Lodge 
has addressed a letter to all the Lodges of 
its obedience" means "to all the Lodges 
under its jurisdiction." In French, " a 
toutes les Loges de sou obedience." It 
comes originally from the usage of the Mid- 
dle Ages, in the low Latin of which obedi- 
entia meant the homage which a vassal 
owed to his lord. In the ecclesiastical lan- 
guage of the same period, the word signi- 
fied the duty or office of a monk towards 
his superior. 

Obelisk. The obelisk is a quadrangu- 
lar, monolithic column, diminishing up- 
wards, with the sides gently inclined, but 
not so as to terminate in a pointed apex, 
but to form at the top a flattish, pyramidal 
figure, by which the whole is finished off 
and brought to a point. It was the most com- 
mon species of monument in ancient Egypt, 
where they are still to be found in great 
numbers, the sides being covered with hiero- 
glyphic inscriptions. Obelisks were, it is 
supposed, originally erected in honor of the 
sun god. Pliny says (Holland's trans.), 
" The kings of Egypt in times past made 
of this stone certain long beams, which they 
called obelisks, and consecrated them unto 
the sun, whom they honored as a god ; and, 
indeed, some resemblance they carry of sun- 
beams." In continental Masonry the mon- 
ument in the Master's degree is often made 
in the form of an obelisk, with the letters 
M. B. inscribed upon it. And this form 
is appropriate, because in Masonic, as in 
Christian, iconography the obelisk is a 
symbol of the resurrection. 

Objections to Freemasonry. The 
principal objections that have been urged 
by its opponents to the institution of Free- 
masonry may be arranged under six heads. 
1. Its secrecy ; 2. The exclusiveness of its char- 
ity ; 3. Its admission of unworthy members ; 
4. Its claim to be a religion ; 5. Its admin- 
istration of unlawful oaths; and 6. Its 
puerility as a system of instruction.^ Each 
of these objections is replied to in this 
work under the respective heads of the 
words which are italicized above. 

Obligated. To be obligated, in Ma- 
sonic language, is to be admitted into the 
covenant of Masonry. " An obligated Ma- 
son " is tautological, because there can be 
no Mason who is not an obligated one. 

Obligation. The solemn promise 
made by a Mason on his admission into 
any degree is technically called his obliga- 
tion. In a legal sense, obligation is sy- 
nonymous with duty. Its derivation shows 
its true meaning, for the Latin word obli- 
gatio literally signifies a tying or binding. 
The obligation is that which binds a man 



to do some act, the doing of which thus 
becomes his duty. By his obligation, a 
Mason is bound or tied to his Order. 
Hence the Romans called the military 
oath which was taken by the soldier his 
obligation, and hence, too, it is said that it is 
the obligation that makes the Mason. Be- 
fore that ceremony, there is no tie that 
binds the candidate to the Order so as to 
make him a part of it ; after the ceremony, 
the tie has been completed, and the candi- 
date becomes at once a Mason, entitled to 
all the rights and privileges and subject to 
all the duties and responsibilities that en- 
ure in that character. The jurists have 
divided obligations into imperfect and per- 
fect, or natural and civil. In Masonry 
there is no such distinction. The Ma- 
sonic obligation is that moral one which, 
although it cannot be enforced by the 
courts of law, is binding on the party who 
makes it, in conscience and according to 
moral justice. It varies in each degree, 
but in each is perfect. Its different clauses, 
in which different duties are prescribed, 
are called its points, which are either af- 
firmative or negative, a division like that 
of the precepts of the Jewish law. The 
affirmative points are those which require 
certain acts to be performed ; the negative 
points are those which forbid certain other 
acts to be done. The whole of them is 
preceded by a general point of secrecy, 
common to all the degrees, and this point 
is called the tie. 

Oblong Square. A parallelogram, 
or four-sided figure, all of whose angles are 
equal, but two of whose sides are longer 
than the others. 

This is the symbolic form of a Masonic 
Lodge, and it finds its prototype in many 
of the structures of our ancient brethren. 
The ark of Noah, the camp of the Israel- 
ites, the ark of the Covenant, the Taber- 
nacle, and, lastly, the Temple of Solomon, 
were all oblong squares. See Ground- 
Floor of the Lodge. 

Observance, Clerks of Strict. 
See Clerks of Strict Observance. 

Observance, Lax. See Lax Observ- 
ance. 

Observance, Relaxed. (Observ- 
ance -Eelachee.) This is the term by which 
Ragon translates the lata observantia or 
lax observance applied by the disciples 
of Von Hund to the other Lodges of Ger- 
many. Ragon (Orth. Macon., p. 236,) calls 
it incorrectly a Rite, and confounds it with 
the Clerks of Strict Observance. See Lax 
Observance. 

Observance, Strict. See Strict Ob- 
servance. 

Obverse. In numismatics that side 
of a coin or medal which contains the 



OCCASIONAL 



OHIO 



543 



principal figure, generally a face in profile 
or a full or half-length figure, is called the 
obverse. 

Occasional Lodge. A temporary 
Lodge convoked by a Grand Master for 
the purpose of making Masons, after which 
the Lodge is dissolved. The phrase was 
first used by Anderson in the second edition 
of the Book of Constitutions, and is repeated 
by subsequent editors. To make a Mason 
in an Occasional Lodge is equivalent to 
making him "at sight." But any Lodge, 
called temporarily by the Grand Master 
for a specific purpose and immediately after- 
wards dissolved, is an Occasional Lodge. 
Its organization as to officers, and its regu- 
lations as to ritual, must be the same as in 
a permanent and properly warranted Lodge. 
See Sight, Making Masons at. 

Occult Masonry. Eagon, in his Or- 
thodoxie Magonnique, proposes the estab- 
lishment of a Masonic system, which he 
calls "Occult Masonry." It consists of 
three degrees, which are the same as those 
of Ancient Craft Masonry, only that all the 
symbols are interpreted after alchemical 
principles. It is, in fact, the application 
of Masonic symbolism to hermetic symbol- 
ism — two things that never did, according 
to Hitchcock, materially differ. 

Occult Sciences. This name is given 
to the sciences of alchemy, magic, and as- 
trology, which existed in the Middle Ages. 
Many of the speculations of these so-called 
sciences were in the eighteenth century 
made use of in the construction of the high 
degrees. We have even a " Hermetic Kite" 
which is based on the dogmas of alchemy. 
Occupied Territory. A state or 
kingdom where there is a Grand Lodge or- 
ganization and subordinate Lodges work- 
ing under it is said to be occupied territory, 
and, by the American and English law, all 
other Grand Lodges are precluded from en- 
tering in it and exercising jurisdiction. 
See Jurisdiction of a Grand Lodge. 

Octagon. The regular octagon is a 
geometrical figure of eight equal sides and 
angles. It is a favorite form in Christian 
ecclesiology, and most of the Chapter- 
Houses of the cathedrals in England are 
eight sided. It is sometimes used in rituals 
of Knights of Malta, and then, like the 
eight-pointed cross of the same Order, is 
referred symbolically to the eight beatitudes 
of our Saviour. 

Odd lumbers. In the numerical 
philosophy of the Pythagoreans, odd num- 
bers were male and even numbers female. 
It is wrong, however, to say, as Oliver and 
some others after him have, that odd num- 
bers were perfect and even numbers imper- 
fect. The combination of two odd num- 
bers would make an even number, which 



was the most perfect. Hence, in the Py- 
thagorean system, 4, made by the combina- 
tion of 1 and 3, and 10, by the combination 
of 3 and 7, are the most perfect of all 
numbers. Herein the Pythagorean differs 
from the Masonic system of numerals. In 
this latter all the sacred numbers are odd, 
such as 3, 5, 7, 9, 27, and 81. Thus it is 
evident that the Masonic theory of sacred 
numbers was derived, not, as it has been 
supposed, from the school of Pythagoras, 
but from a much older system. 

Offences, Masonic. See Crimes, 
Masonic. 

Offerings, The Three Grand. 
See Ground-Floor of the Lodge. 

Officers. The officers of a Grand 
Lodge, Grand Chapter, or other Supreme 
body in Masonry, are divided into Grand 
and Subordinate ; the former, who are the 
Grand and Deputy Grand Master, the 
Grand Wardens and Grand Treasurer, Sec- 
retary, and Chaplain, are also sometimes 
called the Dignitaries. The officers of a 
Lodge or Chapter are divided into the 
Elected and the Appointed, the former in 
this country being the Master, Wardens, 
Treasurer, and Secretary. 

Officers' Jewels. See Jewels, Offi- 
cial. 

Office, Tenure of. In Masonry the 
tenure of every office is not only for the 
time for which the incumbent was elected 
or appointed, but extends to the day on 
which his successor is installed. During 
the period which elapses from the election 
of that successor until his installation, the 
old officer is technically said to " hold 
over." 

Oheb Eloah. mSx SHK. Love of God. 
This and Oheb Karobo, Love of our 
Neighbor, are the names of the two supports 
of the Ladder of Kadosh. Collectively, they 
allude to that divine passage, " Thou shalt 
love the Lord thy God with all thy heart, 
and with all thy soul, and with all thy 
mind. This is the first and great com- 
mandment. And the second is like unto 
it, Thou shalt love thy neighbor as thyself. 
On these two commandments hang all the 
law and the prophets." Hence the Ladder 
of Kadosh is supported by these two Chris- 
tian commandments. 
Oheb Rarobo. See Oheb Eloah. 
Ohio. Freemasonry was introduced 
into Ohio early in the present century. 
On January 4, 1808, a convention of dele- 
gates from the five Lodges then in the 
State met at Chillicothe, and on January 
7 organized a Grand Lodge, electing Eu- 
fus Putnam first Grand Master. The 
Grand Chapter of Ohio was organized in 
1816, the Grand Council in 1829, and the 
Grand Commandery in 1843. 



544 



OIL 



OLIVER 



Oil. The Hebrews anointed their kings, 
prophets, and high priests with oil mingled 
with! the richest spices. They also anointed 
themselves with oil on all festive occasions, 
whence the expression in Psalm xlv. 7, 
"God hath anointed thee with the oil of 
gladness." See Corn. 

Old Man. Old men in their dotage 
are by the laws of Masonry disqualified for 
initiation. For the reason of this law, see 
Dotage. 

Old Regulations. The regulations 
for the government of the Craft, which were 
first compiled by Grand Master Payne in 

1720, and approved by the Grand Lodge in 

1721, were published by Anderson in 1723, 
in the first edition of the Book of Constitu- 
tions, under the name of General Regula- 
tions, In 1738 Anderson published a second 
edition of the Book of Constitutions, and 
inserted these regulations under the name 
of Old Kegulations, placing in an opposite 
column the alterations which had been made 
in them by the Grand Lodge at different 
times between 1723 and 1737, and called 
these New Kegulations. When Dermott pub- 
lished his Ahiman Eezon, or Book of Con- 
stitutions of the schismatic Grand Lodge, 
he adopted Anderson's plan, publishing in 
two columns the Old and the New Regula- 
tions. But he made some important changes 
in the latter to accommodate the policy of 
his own Grand Lodge. The Old Regula- 
tions, more properly known as the " General 
Regulations of 1722/'' are recognized as the 
better authority in questions of Masonic 
law. 

Olive. In a secondary sense, the olive 
plant is a symbol of peace and victory ; but 
in its primary sense, like all the other sa- 
cred plants of antiquity, it was a symbol of 
resurrection and immortality. Hence in 
the Ancient Mysteries it was the analogue 
of the Acacia of Freemasonry. 

Olive-Branch in the East, Bro- 
therhood of the. A new Order, which 
was proposed at Bombay, in 1845, by Dr. 
James Burnes, the author of a History of the 
Knights Templars, who was then the Pro- 
vincial Grand Master of England for Scot- 
land. It was intended to provide a sub- 
stitute to native MasOns for the chivalric 
degrees, from which, on account of their 
religious faith, they were excluded. It 
consisted of three classes, Novice, Com- 
panion, and Officer. For the first, it was 
requisite that the candidate should have 
been initiated into Masonry ; for the second, 
that he should be a Master Mason ; and for 
the third it was recommended, but not im- 
peratively required, that he should have 
attained the Royal Arch degree. The 
badge of the Order was a dove descending 
with a green olive-branch in its mouth. 



The new Order was received with much 
enthusiasm by the most distinguished Ma- 
sons of India, but it did not secure a per- 
manent existence. 

Oliver, George. The Rev. George 
Oliver, D.D., one of the most distinguished 
and learned of English Masons, was de- 
scended from an ancient Scottish family of 
that name, some of whom came into Eng- 
land in the time of James I., and settled 
at Clipstone Park, Nottinghamshire. He 
was the eldest son of the Rev. Samuel 
Oliver, rector of Lambley, Nottingham- 
shire, and Elizabeth, daughter of George 
Whitehead, Esq. He was born at Pepple- 
wick, November 5th, 1782, and received a 
liberal education at Nottingham. In 1803, 
when but twenty-one years of age, he was 
elected second master of the grammar- 
school at Caiston, Lincoln. In 1809 he 
was appointed to the head-mastership of 
King Edward's Grammar-School at Great 
Grimsby. In 1813 he entered holy orders 
in the Church of England, and was ordained 
a deacon. The subsequent year he was 
made a priest. In the spring of 1815, 
Bishop Tomline collated him to the living 
of Clee, his name being at the time placed 
on the boards of Trinity College, Cam- 
bridge, as a ten-year man by Dr. Bayley, 
Sub-dean of Lincoln and examining Chap- 
lain to the Bishop. In the same year he 
was admitted as Surrogate and a Steward 
of the Clerical Fund. In 1831, Bishop 
Kaye gave him the living of Scopwick, 
which he held to the time of his death. 
He graduated as Doctor of Divinity in 
1836, being then rector of Wolverhampton, 
and a prebendary of the collegiate church 
at that place, both of which positions had 
been presented to him by Dr. Hobart, Dean 
of Westminster. In 1846, the Lord Chan- 
cellor conferred on him the rectory of 
South Hykeham, which vacated the incum- 
bency of Wolverhampton. At the age* of 
seventy- two Dr. Oliver's physical powers 
began to fail, and he was obliged to confine 
the charge of his parishes to the care of 
curates, and he passed the remaining years 
of his life in retirement at Lincoln. In 
1805 he had married Mary Ann, the 
youngest daughter of Thomas Beverley, 
Esq., by whom he left five children. He 
died March 3d, 1867, at Eastgate, Lincoln. 

To the literary world Dr. Oliver was 
well known as a laborious antiquary, and 
his works on ecclesiastical antiquities dur- 
ing fifty, years of his life, from 1811 to 1866, 
earned for him a high reputation. Of 
these works the most important were, 
" History and Antiquities of the Collegiate 
Church of Beverley," " History and An- 
tiquities of the Collegiate Church of Wol- 
verhampton," " History of the Conventual 



OLIVER 



OLIVER 



545 



Church of Grimsby," " Monumental Anti- 
quities of Grimsby," " History of the Gild 
of the Holy Trinity, Sleaford," l \ Letters 
on the Druidical Remains near Lincoln," 
" Guide to the Druidical Temple at Not- 
tingham," and " Remains of Ancient Brit- 
ons between Lincoln and Sleaford." 

But it is as the most learned Mason and 
the most indefatigable and copious Masonic 
author of his age that Dr. Oliver princi- 
pally claims our attention. He had in- 
herited a love of Freemasonry from his 
father, the Rev. Samuel Oliver, who was an 
expert Master of the work, the Chaplain of 
his Lodge, and contributed during a whole 
year, from 1797 to 1798, an original Masonic 
song to be sung on every Lodge night. His 
son has repeatedly acknowledged his in- 
debtedness to him for valuable information 
in relation to Masonic usages. 

Dr. Oliver was initiated by his father, in 
the year 1801, in St. Peter's Lodge, in the 
city of Peterborough. He was at that time 
but nineteen years of age, and was admitted 
by dispensation during his minority, ac- 
cording to the practice then prevailing, as 
a lewis, or the son of a Mason. 

Under the tuition of his father, he made 
much progress in the rites and ceremonies 
then in use among the Lodges. He read 
with great attention every Masonic book 
within his reach, and began to collect that 
store of knowledge which he afterwards 
used with so much advantage to the Craft. 
Soon after his appointment as head mas- 
ter of King Edward's Grammar-School at 
Grimsby, he established a Lodge in the 
borough, the chair of which he occupied 
for fourteen years. So strenuous were his 
exertions for the advancement of Masonry, 
that in 1812 he was enabled to lay the first 
stone of a Masonic hall in the town, where, 
three years before, there had been scarcely 
a Mason residing. 

About this time he was exalted as a 
Royal Arch Mason in the Chapter attached 
to the Rodney Lodge at Kingston-on-Hull. 
In Chapters and Consistories connected 
with the same Lodge he also received the 
high degrees and those of Masonic Knight- 
hood. In 1813, he was appointed a 
Provincial Grand Steward ; in 1816, Pro- 
vincial Grand Chaplain; and in 1832, 
Provincial Deputy Grand Master of the 
Province of Lincolnshire. These are all 
the official honors that he received, except 
that of Past Deputy Grand Master, con- 
ferred, as an honorary title, by the Grand 
Lodge of Massachusetts. In the year 1840, 
Dr. Crucefix had undeservedly incurred 
the displeasure of the Grand Master, the 
Duke of Sussex. Dr. Oliver, between whom 
and Dr. Crucefix there had always been a 
warm personal friendship, assisted in a pub- 
3 T 35 



lie demonstration of the Fraternity in honor 
of his friend and brother. This involved 
him in the odium, and caused the Provin- 
cial Grand Master of Lincolnshire, Brother 
Charles Tennyson D'Eyncourt, to request 
the resignation of Dr. Oliver as his Deputy. 
He complied with the resignation, and 
after that time withdrew from all active 
participation in the labors of the Lodge. 
The transaction was not considered by any 
means as creditable to the independence 
of character or sense of justice of the Pro- 
vincial Grand Master, and the Craft very 
generally expressed their indignation of 
the course which he had pursued, and their 
warm appreciation of the Masonic services 
of Dr. Oliver. In 1844, this appreciation 
was marked by the presentation of an offer- 
ing of plate, which had been very generally 
subscribed for by the Craft throughout the 
kingdom. 

Dr. Oliver's first contribution to the lit- 
erature of Freemasonry, except a few Ma- 
sonic sermons, was a work entitled " The 
Antiquities of Freemasonry, comprising 
illustrations of the five Grand Periods of 
Masonry, from the Creation of the World 
to the Dedication of King Solomon's Tem- 
ple," which was published in 1823. His 
next production was a little work entitled 
" The Star in the East," intended to show, 
from the testimony of Masonic writers, the 
connection between Freemasonry and reli- 
gion. In 1841 he published twelve lectures 
on the "Signs and Symbols" of Freema- 
sonry, in which he went into a learned detail 
of the history and signification of all the 
recognized symbols of the Order. His next 
important contribution to Freemasonry was 
" The History of Initiation, in twelve lec- 
tures; comprising a detailed account of 
the Rites and Ceremonies, Doctrines and 
Discipline, of all the Secret and Mysterious 
Institutions of the Ancient World," pub- 
lished in 1840. The professed object of the 
author was to show the resemblances be- 
tween these ancient systems of initiation 
and the Masonic, and to trace them to a 
common origin ; a theory which, under 
some modification, has been very generally 
accepted by Masonic scholars. 

Following this was "The Theocratic Phil- 
osophy of Freemasonry," a highly interest- 
ing work, in which he discusses the specula- 
tive character of the Institution. "A History 
of Freemasonry from 1829 to 1840" has 
proved a valuable appendix to the work of 
Preston, an edition of which he had edited 
in the former year. His next and his 
most important, most interesting, and most 
learned production was his "Historical 
Landmarks and other Evidences of Freema- 
sonry Explained." No work with such an 
amount of facts in reference to the Masonic 



546 



OLIVER 



ON 



system had ever before been published by 
any author. It will forever remain as a 
monument of his vast research and his ex- 
tensive reading. But it would be no brief 
task to enumerate merely the titles of the 
many works which he produced for the in- 
struction of the Craft. A few of them must 
suffice. These are the "Bevelations of a 
Square," a sort of Masonic romance, detail- 
ing, in a fictitious form, many of the usages 
of the last centuries, with anecdotes of the 
principal Masons of that period; "The 
Golden Remains of the Early Masonic 
Writers," in 5 volumes, each of which con- 
tains an interesting introduction by the 
editor; "The Book of the Lodge," a useful 
manual, intended as a guide to the ceremo- 
nies of the Order ; " The Symbol of Glory," 
intended to show the object and end of 
Freemasonry ; "A Mirror for the Johannite 
Masons," in which he discusses the ques- 
tion of the dedication of Lodges to the 
two Saints John ; " The Origin and Insig- 
nia of the Eoyal Arch Degree," a title 
which explains itself; "A Dictionary of 
Symbolic Masonry," by no means the best 
of his works. Almost his last contribution 
to Masonry was his " Institutes of Masonic 
Jurisprudence," a book in which he ex- 
pressed views of law that did not meet with 
the universal concurrence of his English 
readers. Besides these elaborate works, Dr. 
Oliver was a constant contributor to the 
early volumes of the London Freemasons' 
Quarterly Review, and published a valu- 
able article, " On the Gothic Constitutions," 
in the American Quarterly Review of Free- 
masonry. 

The great error of Dr. Oliver, as a Ma- 
sonic teacher, was a too easy credulity or a 
too great warmth of imagination, which 
led him to accept without hesitation the 
crude theories of previous writers, and to 
recognize documents and legends as un- 
questionably authentic whose truthfulness 
subsequent researches have led most Ma- 
sonic scholars to doubt or to deny. His 
statements, therefore, as to the origin or 
the history of the Order, have to be received 
with many grains of allowance. Yet it must 
be acknowledged that no writer in the Eng- 
lish language has ever done so much to ele- 
vate the scientific character of Freemasonry. 

Dr. Oliver was in fact the founder of 
what may be called the literary school of 
Masonry. Bringing to the study of the 
Institution an amount of archaeological 
learning but seldom surpassed, an inex- 
haustible fund of multifarious reading, 
and all the laborious researches of a genu- 
ine scholar, he gave to Freemasonry a lit- 
erary and philosophic character which has 
induced many succeeding scholars to de- 
vote themselves to those studies which he 



had made so attractive. While his errone- 
ous theories and his fanciful speculations 
will be rejected, the form and direction that 
he has given to Masonic speculations will 
remain, and to him must be accredited the 
enviable title of the Father of Anglo-Saxon 
Masonic literature. 

In reference to the personal character 
of Dr. Oliver, a contemporary journalist 
[Stanford Mercury) has said that he was 
of a kind and genial disposition, charita- 
ble in the highest sense of the word, cour- 
teous, affable, self-denying, and beneficent; 
humble, unassuming, and unaffected ; ever 
ready to oblige, easy of approach, and 
amiable, yet firm in the right. 

Dr. Oliver's theory of the system of 
Freemasonry may be briefly stated in these 
words. He believed that the Order was to 
be found in the earliest periods of recorded 
history. It was taught by Seth to his de- 
scendants, and practised by them under the 
name of Primitive or Pure Freemasonry. 
It passed over to Noah, and at the disper- 
sion of mankind suffered a division into 
Pure and Spurious. Pure Freemasonry 
descended through the Patriarchs to Sol- 
omon, and thence on to the present day. 
The Pagans, although they had slight 
glimmerings of'the Masonic truths which 
had been taught by Noah, greatly corrupted 
them, and presented in their mysteries a 
system of initiation to which he gave the 
name of the Spurious Freemasonry of An- 
tiquity. These views he had developed 
and enlarged and adorned out of the simi- 
lar but less definitely expressed teachings 
of Hutchinson. Like that writer also, 
while freely admitting the principle of reli- 
gious tolerance, he contended for the strictly 
Christian character of the Institution, and 
that, too, in the narrowest sectarian view, 
since he believed that the earliest symbols 
taught the dogma of the Trinity, and that 
Christ was meant by the Masonic refer- 
ence to the Deity under the title of Grand 
Architect of the Universe. 

Omega. See Alpha and Omega. 

Omnific Word. The Tetragramma- 
ton is so called because of the omnific 
powers attributed by the Kabbalists to its 
possession and true pronunciation. (See 
Tetragrammaton.) The term is also applied 
to the most significant word in the Eoyal 
Arch system. 

On. This is a significant word in 
Royal Arch Masonry, and has been gener- 
ally explained as being the name by which 
Jehovah was worshipped among the Egyp- 
tians. As this has been recently denied, 
and the word asserted to be only the name 
of a city in Egypt, it is proper that some 
inquiry should be made into the authorities 
on the subject. The first mention of On in 



ON 



OPENING 



547 



the Bible is in the history of Joseph, to 
whom Pharaoh gave " to wife Asenath, the 
daughter of Poti-pherah, priest of On." 
The city of On was in Lower Egypt, be- 
tween the Nile and the Red Sea, and 
" adorned," says Philippson, " by a gorgeous 
temple of the sun, in which a numerous 
priesthood officiated." 

The investigations of modern Egyptolo- 
gists have shown that this is an error. On 
was the name of a city where the sun -god 
was worshipped, but On was not the name 
of that god. 

Champollion, in his Didionnaire Egyp- 
tien, gives the phonetic char- 
acters, with the figurative sym- 
bols of a serpent and disk, and 
a seated figure, as the name of the sun-god. 
Now, of these two characters, the upper one 
has the power of R, and the lower of A, 
and hence the name of the god is Ba. And 
this is the concurrent testimony of Bunsen, 
Lepsius, Gliddon, and all recent authorities. 

But although On was really the name of 
a city, the founders of the Royal Arch had, 
with the lights then before them, assumed 
that it was the name of a god, and had so 
incorporated it with their system. With 
better light than theirs, we can no longer 
accept their definition ; yet the word may 
still be retained as a symbol of the Egyp- 
tian god. I know not who has power to 
reject it; and if scholars preserve, outside 
of the symbolism, the true interpretation, 
no harm will be done. It is not the only 
significant word in Masonry whose old 
and received meaning has been shown to 
be incorrect, and sometimes even absurd. 
And yet the word is still retained as the 
expression of an old idea. 

Wilkinson says of it : " This city was in 
all ages a sort of ecclesiastical metropolis 
of Lower Egypt — the prime seat of the 
sacred mysteries and higher science of the 
country, and was, as such, the fountain 
from which the Greek philosophers and 
historians were allowed to draw the scanty 
information which they have transmitted 
to us." The sun, which was there wor- 
shipped, was in the Egyptian, as in other 
idolatrous systems, one of the chief deities. 
In another place in the Bible, (Jer. xliii. 
13,) the city of On is called Bethshemesh, 
the city of the sun ; and the Greeks called 
it Heliopolis, which had precisely the same 
meaning. Now, what was actually the 
signification of the word ON ? In the lan- 
guage of the hieroglyphics, the sun, it is 
true, is called RA ; but St. Cyril, who, as 
Bishop of Alexandria, should have known 
something of this subject, says that On sig- 
nified, among the Egyptians, the sun, ("fiv Si 
eon kclt" avrolg 6 faioc.) Higgins (Celt. 
Druids, 171,) quotes an Irish commentator 



as showing that the name AIN or ON was 
the name of a triad of gods in the Irish 
language. "All etymologists," Higgins 
continues, " have supposed the word On to 
mean the sun ; but how the name arose has 
not before been explained." In another 
work, (Anacalypsis, vol. i., p. 109,) Higgins 
makes the following important remarks: 
" Various definitions are given of the word 
ON ; but they are all unsatisfactory. It is 
written in the Old Testament in two ways, 
3*1 ^> aun j ana< 3N> an - 1^ i s usually 
rendered in English by the word On. This 
■word is supposed to mean the sun, and the 
Greeks translated it by the word 7}?aoc, or 
Sol. But I think it only stood for the sun, 
as the emblem of the procreative power of 
nature." Bryan says, (Ant Mythol., i. 19,) 
when speaking of this word : " On, Eon or 
Aon, was another title of the sun among 
the Amonians. The Seventy, where the 
word occurs in the Scriptures, interpret it the 
sun, and call the city of On, Heliopolis ; and 
the Coptic Pentateuch renders the city On 
by the city of the sun." Plato, in his 
Timceus, says : " Tell me of the god ON, 
which is, and never knew beginning." 
And although Plato may have been here 
thinking of the Greek word £2N, which 
means Being, it is not improbable that he 
may have referred to the god worshipped 
at On, or Heliopolis, as it was thence that 
the Greeks derived so much of their learn- 
ing. It would be vain to attempt to make 
an analogy between the Hindu sacred word 
AUM and the Egyptian ON. The fact 
that the M in the former word is the initial 
of some secret word, renders the conver- 
sion of it into N impossible, because it 
would thereby lose its signification. 

The old Masons, misled by the authority 
of St. Cyril, and by the translation of the 
name of the city into " City of the Sun " 
by the Hebrews and the Greeks, very 
naturally supposed that On was the Egyp- 
tian sun-god, their supreme deity, as the 
sun always was, wherever he was wor- 
shipped. Hence, they appropriated that 
name as a sacred word explanatory of the 
Jewish Tetragrammaton. 

Onyx, DHI^. (Shohem.) The second 
stone in the fourth row of the high priest's 
breastplate. It is of a bluish-black color, 
and represented the tribe of Joseph. 

Opening of the Lodge. The ne- 
cessity of some preparatory ceremonies, of 
a more or less formal character, before pro- 
ceeding to the despatch of the ordinary 
business of any association, has always 
been recognized. Decorum and the dig- 
nity of the meeting alike suggest, even in 
popular assemblies called only for a tem- 
porary purpose, that a presiding officer 
shall, with some formality, be inducted 



548 



OPENING 



OPENING 



into the chair, and he then, to use the or- 
dinary phrase, " opens " the meeting with 
the appointment of his necessary assistants, 
and with the announcement, in an address 
to the audience, explanatory of the objects 
that have called them together. 

If secular associations have found it ex- 
pedient, by the adoption of some prepara- 
tory forms, to avoid the appearance of an 
unseeming abruptness in proceeding to 
business, it may well be supposed that re- 
ligious societies have been still more ob- 
servant of the custom, and that, as their 
pursuits are more elevated, the ceremonies 
of their preparation for the object of their 
meeting should be still more impressive. 

In the Ancient Mysteries, (those sacred 
rites which have furnished so many models 
for Masonic symbolism,) the opening cere- 
monies were of the most solemn character. 
The sacred herald commenced the cere- 
monies of opening the greater initiations 
by the solemn formula of " Depart hence, 
ye profane ! " to which was added a proc- 
lamation which forbade the use of any 
language which might be deemed of un- 
favorable augury to the approaching rites. 

In like manner a Lodge of Masons is 
opened with the employment of certain 
ceremonies in which, that attention may 
be given to their symbolic as well as prac- 
tical importance, every member present is 
expected to take a part. 

These ceremonies, which slightly differ 
in each of the degrees — but differ so 
slightly as not to affect their general char- 
acter — may be considered, in reference to 
the several purposes which they are de- 
signed to effect, to be divided into eight 
successive steps or parts. 

1. The Master having signified his in- 
tention to proceed to the labors of the 
Lodge, every brother is expected to assume 
his necessary Masonic clothing and, if an 
officer, the insignia of his office, and si- 
lently and decorously to repair to his ap- 
propriate station. 

2. The next step in the ceremony is, 
with the usual precautions, to ascertain 
the right of each one to be present. It is 
scarcely necessary to say that, in the per- 
formance of this duty, the officers who are 
charged with it should allow no one to 
remain who is not either well known to 
themselves or properly vouched for by 
some discreet and experienced brother. 

3. Attention is next directed to the ex- 
ternal avenues of the Lodge, and the officers 
within and without who are intrusted with 
the performance of this important duty, are 
expected to execute it with care and fidel- 
ity. 

4. By a wise provision, it is no sooner in- 
timated to the Master that he may safely 



proceed, than he directs his attention to an 
inquiry into the knowledge possessed by 
his officers of the duties that they will be 
respectively called upon to perform. 

5. Satisfied upon this point, the Master 
then announces, by formal proclamation, 
his intention to proceed to business; and, 
mindful of the peaceful character of our 
Institution, he strictly forbids all immoral 
or unmasonic conduct whereby the har- 
mony of the Lodge may be impeded, 
under no less a penalty than the by-laws 
may impose, or a majority of the brethren 
present may see fit to inflict. Nor, after 
this, is any brother permitted to leave the 
Lodge during Lodge hours (that is, from 
the time of opening to that of closing,) 
without having first obtained the Worship- 
ful Master's permission. 

6. Certain mystic rites, which can here 
be only alluded to, are then employed, by 
which each brother present signifies his 
concurrence in the ceremonies which have 
been performed, and his knowledge of the 
degree in which the Lodge is about to be 
opened. 

7. It is a lesson which every Mason is 
taught, as one of the earliest points of his 
initiation, that he should commence no im- 
portant undertaking without first invoking 
the blessing of Deity. Hence the next step 
in the progress of the opening ceremonies 
is to address a prayer to the Supreme Ar- 
chitect of the Universe. This prayer, al- 
though offered by the Master, is to be par- 
ticipated in by every brother, and, at its 
conclusion, the audible response of "So 
mote it be : Amen," should be made by all 
present. 

8. The Lodge is then declared, in the 
name of God and the Holy Saints John, to 
be opened in due form on the first, second, 
or third degree of Masonry, as the case 
may be. 

A Lodge. is said to be opened in the name 
of God and the Holy Saints John, as a dec- 
laration of the sacred and religious pur- 
poses of the meeting, of profound reverence 
for that Divine Being whose name and 
attributes should be the constant themes 
of contemplation, and of respect for those 
ancient patrons whom the traditions of 
Masonry have so intimately connected with 
the history of the Institution. 

It is said to be opened in due form, to in- 
timate that all that is necessary, appropri- 
ate, and usual in the ceremonies, all that 
the law requires or ancient usage renders 
indispensable, have been observed. 

And it is said to be opened on, and not in, 
a certain degree (which latter expression is 
often incorrectly used), in reference rather 
to the speculative than to the legal char- 
acter of the meeting, to indicate, not that 



OPERATIVE 



ORAL 



549 



the members are to be circumscribed in the 
limits of a particular degree, but that they 
are met together to unite in contemplation 
on the symbolic teachings and divine les- 
sons, to inculcate which is the peculiar ob- 
ject of that degree. 

The manner of opening in each degree 
slightly varies. In the English system, the 
Lodge is opened in the first degree "in the 
name of God and Universal Benevolence ;" 
in the second, " on the square, in the name 
of the Great Geometrician of the Universe ; " 
and in the third, "on the centre, in the 
name of the Most High." 

It is prescribed as a ritual regulation that 
the Master shall never open or close his 
Lodge without a lecture or part of a 
lecture. Hence, in each of the degrees a 
portion of a part of the lecture of that de- 
gree is incorporated into the opening and 
closing ceremonies. 

There is in every degree of Masonry, 
from the lowest to the highest, an opening 
ceremony peculiar to the degree. This 
ceremony has always more or less reference 
to the symbolic lesson which it is the 
design of the degree to teach, and hence 
the varieties of openings are as many as the 
degrees themselves. 

Operative Art. Masonry is divided 
by Masonic writers into two branches, an 
operative art and a speculative science. 
The operative art is that which was prac- 
tised by the Free Stonemasons of the Mid- 
dle Ages. The speculative science is that 
which is practised by the Freemasons of 
the present day. The technicalities and 
usages of the former have been incorpo- 
rated into and modified by the latter. 
Hence, Freemasonry is sometimes defined 
as a speculative science founded on an 
operative art. 

Operative Masonry. Freemason- 
ry, in its character as an operative art, is 
familiar to every one. As such, it is en- 
gaged in the application of the rules and 
principles of architecture to the construc- 
tion of edifices for private and public use, 
houses for the dwelling-place of man, and 
temples for the worship of the Deity. It 
abounds, like every other art, in the use of 
technical terms, and employs, in practice, 
an abundance of implements and materials 
which are peculiar to itself. 

This operative art has been the founda- 
tion on which has been built the specula- 
tive science of Freemasonry. See Specu- 
lative Masonry. 

Operative Masons. Workers in 
stone, who construct material edifices, in 
contradistinction to Speculative Masons, 
who construct only spiritual edifices. 

Option. When a Masonic obligation 
leaves to the person who assumes it the 



option to perform or omit any part of it, it is 
not to be supposed that such option is to 
be only his arbitrary will or unreasonable 
choice. On. the contrary, in exercising it, 
he must be governed and restrained by the 
principles of right and duty, and be con- 
trolled by the circumstances which sur- 
round the case, so that this option, which 
at first would seem to be a favor, really in- 
volves a great and responsible duty, that 
of exercising a just judgment in the prem- 
ises. That which at one time would be 
proper to perform, at another time and in 
different circumstances it would be equally 
proper to omit. 

Oral Instruction. Much of the 
instruction which is communicated in 
Freemasonry, and, indeed, all that is eso- 
teric, is given orally ; and there is a law of 
the Institution that forbids such instruction 
to be written. There is in this usage and 
regulation a striking analogy to what pre- 
vailed on the same subject in all the secret 
institutions of antiquity. 

In all the ancient mysteries, the same 
reluctance to commit the esoteric instruc- 
tions of the hierophants to writing is appa- 
rent; and hence the secret knowledge 
taught in their initiations was preserved in 
symbols, the true meaning of which was 
closely concealed from the profane. 

The Druids had a similar regulation ; 
and Caesar informs us that, although they 
made use of the letters of the Greek alpha- 
bet to record their ordinary or public trans- 
actions, yet it was not considered lawful to 
intrust their sacred verses to writing, but 
these were always committed to memory by 
their disciples. 

The secret doctrine of the Kabbala, or 
the mystical philosophy of the Hebrews, 
was also communicated in an oral form, 
and could be revealed only through the 
medium of allegory and similitude. The 
Kabbalistic knowledge, traditionally re- 
ceived, was, says Maurice, (Ind. Antiq., iv. 
548,) "transmitted verbally down to all the 
great characters celebrated in Jewish an- 
tiquity, among whom both David and Sol- 
omon were deeply conversant in its most 
hidden mysteries. Nobody, however, had 
ventured to commit anything of this kind 
to paper." 

The Christian Church also, in the age 
immediately succeeding the apostolic, ob- 
served the same custom of oral instruction. 
The early Fathers were eminently cautious 
not to commit certain of the mysterious 
dogmas of their religion to writing, lest 
the surrounding Pagans should be made 
acquainted with what they could neither 
understand nor appreciate. St. Basil, (De 
Spiritu Sancto,) treating of this subject in 
the fourth century, says : " We receive the 



550 



ORAL 



ORAL 



dogmas transmitted to us by writing, and 
those which have descended to us from the 
apostles, beneath the mystery of oral tra- 
dition ; for several things have been handed 
to us without writing, lest the vulgar, too 
familiar with our dogmas, should lose a 
due respect for them." And he further 
asks, " How should it ever be becoming to 
write and circulate among the people an 
account of those things which the uniniti- 
ated are not permitted to contemplate ? " 

A custom, so ancient as this, of keeping 
the landmarks unwritten, and one so in- 
variably observed by the Masonic fraternity, 
it may very naturally be presumed, must 
have been originally established with the 
wisest intentions; and, as the usage was 
adopted by many other institutions whose 
organization was similar to that of Free- 
masonry, it may also be supposed that it 
was connected, in some way, with the char- 
acter of an esoteric instruction. 

Two reasons, it seems to me, may be as- 
signed for the adoption of the usage among 
Freemasons. 

In the first place, by confining our secret 
doctrines and landmarks to the care of 
tradition, all danger of controversies and 
schisms among Masons and in Lodges is 
effectually avoided. Of these traditions, 
the Grand Lodge in each jurisdiction is the 
interpreter, and to its authoritative inter- 
pretation every Mason and every Lodge in 
the jurisdiction is bound to submit. There 
is no book, to which every brother may 
refer, whose language each one may inter- 
pret according to his own views, and whose 
expressions — sometimes, perhaps, equivo- 
cal, and sometimes obscure — might afford 
ample sources of wordy contest and verbal 
criticism. The doctrines themselves, as 
well as their interpretation, are contained 
in the memories of the Craft; and the 
Grand Lodges, as the lawful representatives 
of the Fraternity, are alone competent to 
decide whether the tradition has been cor- 
rectly preserved, and what is its true inter- 
pretation. And hence it is that there is no 
institution in which there have been so few 
and such unimportant controversies with re- 
spect to essential and fundamental doctrines. 

In illustration of this argument, Dr. Oli- 
ver, while speaking of what he calls the 
antediluvian system of Freemasonry, — a 
part of which must necessarily have been 
traditional, and transmitted from father to 
son, and a part intrusted to symbols, — 
makes the following observations : 

" Such of the legends as were communi- 
cated orally would be entitled to the great- 
est degree of credence, while those that 
were committed to the custody of symbols, 
which, it is probable, many of the collat- 
eral legends would be, were in great danger 



of perversion, because the truth could only 
be ascertained by those persons who were 
intrusted with the secret of their interpre- 
tation. And if the symbols were of doubt- 
ful character, and carried a double mean- 
ing, as many of the Egyptian hieroglyphics 
of a subsequent age actually did, the legends 
which they embodied might sustain very 
considerable alteration in sixteen or sev- 
enteen hundred years, although passing 
through very few hands." 

Maimonides (More Nevochim c. lxxi.) as- 
signs a similar reason for the unwritten 
preservation of the Oral Law. "This," he 
says, "was the perfection of wisdom in our 
law, that by this means those evils were 
avoided into which it fell in succeeding 
times, namely, the variety and perplexity 
of sentiments and opinions, and the doubts 
which so commonly arise from written doc- 
trines contained in books, besides the errors 
which are easily committed by writers and 
copyists, whence, afterwards, spring up con- 
troversies, schisms, and confusion of par- 
ties." 

A second reason that may be assigned for 
the unwritten ritual of Masonry is, that by 
compelling the craftsman who desires to 
make any progress in his profession, to 
commit its doctrines to memory, there is a 
greater probability of their being thoroughly 
studied and understood. In confirmation 
of this opinion, it will, I think, be readily 
acknowledged by any one whose experi- 
ence is at all extensive, that, as a general 
rule, those skilful brethren who are techni- 
cally called "bright Masons," are better 
acquainted with the esoteric and unwritten 
portion of the lectures, which they were 
compelled to acquire under a competent 
instructor, and by oral information, than 
with that which is published in the Moni- 
tors, and, therefore, always at hand to be read. 

Caesar {Bell. Gall., vi. 14,) thought that 
this was the cause of the custom among 
the Druids, for, after mentioning that they 
did not suffer their doctrines to be com- 
mitted to writing, he adds : " They seem to 
me to have adopted this method for two 
reasons: that their mysteries might be 
hidden from the common people, and to 
exercise the memory of their disciples, 
which would be neglected if they had 
books on which they might rely, as, we 
find, is often the case." 

A third reason for this unwritten doc- 
trine of Masonry, and one, perhaps, most 
familiar to the Craft, is also alluded to by 
Caesar in the case of the Druids, " because 
they did not wish their doctrines to be di- 
vulged to the common people." Maimo- 
nides, in the conclusion of the passage 
which we have already quoted, makes a 
similar remark with respect to the oral law 



ORAL 



ORDER 



551 



of the Jews. " But if," says he, " so much 
care was exercised that the oral law should 
not be written in a book and laid open to 
all persons, lest, peradventure, it should 
become corrupted and depraved, how much 
more caution was required that the secret 
interpretations of that law should not be 
divulged to every person, and pearls be 
thus thrown to swine." " Wherefore," he 
adds, " they were intrusted to certain pri- 
vate persons, and by them were transmitted 
to other educated men of excellent and ex- 
traordinary gifts." And for this regula- 
tion he quotes the Eabbins, who say that 
the secrets of the law are not delivered to 
any person except a man of prudence and 
wisdom. 

It is, then, for these excellent reasons, — 
to avoid idle controversies and endless dis- 
putes ; to preserve the secrets of our Order 
from decay; and, by increasing the diffi- 
culties by which they are to be obtained, 
to diminish the probability of their being 
forgotten ; and, finally, to secure them from 
the unhallowed gaze of the profane, — that 
the oral instruction of Masonry was first 
instituted, and still continues to be reli- 
giously observed. Its secret doctrines are 
the precious jewels of the Order, and the 
memories of Masons are the well-guarded 
caskets in which those jewels are to be pre- 
served with unsullied purity. And hence 
it is appropriately said in our ritual, that 
" the attentive ear receives the sound from 
the instructive tongue, and the secrets of 
Freemasonry are safely lodged in the de- 
positary of faithful breasts." 

Oral Law. The Oral Law is the name 
given by the Jews to the interpretation of 
the written code, and which is said to have 
been delivered to Moses at the same time, 
accompanied by the Divine command: 
" Thou shalt not divulge the words which 
I have said to thee out of my mouth." The 
Oral Law was, therefore, never intrusted to 
books ; but, being preserved in the memo- 
ries of the judges, prophets, priests, and 
other wise men, was handed down, from 
one to the other, through a long succession 
of ages. 

Maimonides has described, according to 
the Rabbinical traditions, the mode adopted 
by Moses to impress the principles of this 
Oral Law upon the people. As an example 
of perseverance in the acquirement of in- 
formation by oral instruction, it may be 
worthy of the consideration and imitation 
of all those Masons who wish to perfect 
themselves in the esoteric lessons of their 
Institution.. 

When Moses had descended from Mount 
Sinai, and had spoken to the people, he re- 
tired to his tent. Here he was visited by 
Aaron, to whom, sitting at his feet, he re- 



cited the law and its explanation, as he 
had received it from God. Aaron then 
rose and seated himself on the right hand 
of Moses. Eleazar and Ithamar, the sons 
of Aaron, now entered the tent, and Moses 
repeated to them all that he had communi- 
cated to their father ; after which, they 
seated themselves, one on the left hand of 
Moses and the other on the right hand of 
Aaron. Then went in the seventy elders, 
and Moses taught them, in the same 
manner as he had taught Aaron and his 
sons. Afterwards, all of the congregation 
who desired to know the Divine will came 
in; and to them, also, Moses recited the 
law and its interpretation, in the same 
manner as before. The law, thus orally 
delivered by Moses, had now been heard 
four times by Aaron, three times by his 
sons, twice by the seventy elders, and once 
by the rest of the people. After this, 
Moses withdrawing, Aaron repeated all 
that he had heard from Moses, and retired; 
then Eleazar and Ithamar repeated it, and 
also withdrew ; and, finally, the same thing 
was done by the seventy elders ; so that each 
of them having heard the law repeated 
four times, it was thus, finally, fixed in 
their memories. 

The written law, divided by the Jewish 
lawgivers into 613 precepts, is contained in 
the Pentateuch. But the Oral law, trans- 
mitted by Moses to Joshua, by him to the 
elders, and from them conveyed by tradi- 
tionary relation to the time of Judah the 
Holy, was by him, to preserve it from being 
forgotten and lost, committed to writing 
in the work known as the Mishna. And 
now, no longer an Oral Law, its pre- 
cepts are to be found- in that book, with 
the subsidiary aid of the Constitutions of 
the prophets and wise men, the Decrees of 
the Sanhedrim, the decisions of the Judges, 
and the Expositions of the Doctors. 

Orator. An officer in a Lodge whose 
duty it is to explain to a candidate after 
his initiation the mysteries of the degree 
into which he has just been admitted. The 
office is therefore, in many respects, simi- 
lar to that of a lecturer. The office was 
created in the French Lodges early in the 
eighteenth century, soon after the intro- 
duction of Masonry into France. A writer 
in the London Freemasons' Magazine for 
1859 attributes its origin to the constitu- 
tional deficiency of the French in readi- 
ness of public speaking. From the French 
it passed to the other continental Lodges, 
and was adopted by the Scottish Rite. The 
office is not recognized in the English and 
American system, where its duties are per- 
formed by the Worshipful Master. 

Order. An Order may be defined to 
be a brotherhood, fellowship, or associa- 



552 



ORDER 



ORDER 



tion of certain persons, united by laws and 
statutes peculiar to the society, engaged in a 
common object or design, and distinguished 
by particular habits, ensigns, badges or 
symbols. 

Johnson's definition is that an Order is 
" a regular government, a society of digni- 
fied persons distinguished by marks of 
honor, and a religious fraternity." In all 
of these senses Freemasonry may be styled 
an Order. Its government is of the most 
regular and systematic character ; men the 
most eminent for dignity and reputation 
have been its members; and if it does not 
constitute a religion in itself, it is at least 
religion's handmaid. 

The ecclesiastical writers define an Order 
to be a congregation or society of religious 
persons, governed by particular rules, liv- 
ing under the same superior, in the same 
manner, and wearing the same habit; a 
definition equally applicable to the society 
of Freemasons. These ecclesiastical Orders 
are divided into three classes : 1. Monastic, 
such as the Benedictines and the Augus- 
tinians. 2. The Mendicant, as the Domin- 
icans and the Franciscans. 3. The Mil- 
itary, as the Hospitallers, the Templars, 
and the Teutonic Knights. Only the first 
and the third have any connection with Free- 
masonry ; the first because it was by them 
that architecture was fostered, and the Ma- 
sonic gilds patronized in the Middle Ages ; 
and the third because it was in the bosom 
of Freemasonry that the Templars found a 
refuge after the dissolution of their Order. 

Order Itfame. The name or designa- 
tion assumed by the Illuminati, the mem- 
bers of the Rite of Strict Observance, and 
of the Royal Order of Scotland, was called 
the Order Name, or the Characteristic 
Name. See Eques. 

The Illuminati selected classical names, 
of which the following are specimens : 



Weishaupt 


was 


i Spartacus. 
Philo. 


Knigge 


(i 


Bode 


u 


Amelius. 


Nicolai 


11 


Lucian. 


Westenreider 


IC 


Pythagoras 


Constanza 


It 


Diomedes. 


Zwack 


CI 


Cato. 


Count Savioli 


a 


Brutus. 


Busche 


(t 


Bayard. 


Ecker 


a 


Saladin. 



The members of the Strict Observance 
formed their Order Names in a different 
way. Following the custom of the com- 
batants in the old tournaments, each called 
himself an eques, or knight of some particu- 
lar object; as, Knight of the Sword, Knight 
of the Star, etc. Where one belonged both 
to this Rite and to that of Illuminism, his 



Order Name in each was different. Thus 
Bode, as an Illuminatus, was, we have seen, 
called " Amelius," but as a Strict Observ- 
ant, he was known as " Eques a lilio con- 
vallium," or Knight of the Lily of the 
Valleys. The following examples may 
suffice. A full list will be found in Thory's 
Acta Latomorum. 
Hund was Eques ab ense = Knight of the 

Sword. 
Jacobi was Eques a stella = Knight of the 

Star. 
Count Bruhl was Eques a gladio ancipiti = 

Knight of the Double-edged Sword. 
Bode was Eques a lilio convallium = Knight 

of the Lily of the Valleys. 
Beyerle was Eques a fascia = Knight of the 

Girdle. 
Berend was Eques a septem stellis = Knight 

of the Seven Stars. 
Decker was Eques a plagula = Knight of 

the Curtain. 
Lavater was Eques ab JEsculapio = Knight 

of Esculapius. 
Seckendorf was Eques a capricorno = 

Knight of Capricorn. 
Prince Charles Edward was Eques a sole 

aureo = Knight of the Golden Sun. 
Zinnendorf was Eques a lapide nigro = 

Knight of the Black Stone. 

Order of Business. In every Ma- 
sonic body, the by-laws should prescribe 
an " Order of Business," and in proportion 
as that order is rigorously observed will be 
the harmony and celerity with which the 
business of the Lodge will be despatched. 

In Lodges whose by-laws have prescribed 
no settled order, the arrangement of business 
is left to the discretion of the presiding 
officer, who, however, must be governed, 
to some extent, by certain general rules 
founded on the principles of parliamentary 
law, or on the suggestions of common sense*. 

The order of business may, for conven- 
ience of reference, be placed in the following 
tabular form : 

1. Opening of the Lodge. 

2. Reading and confirmation of the 
minutes. 

3. Reports on petitions. 

4. Balloting for candidates. 

5. Reports of special committees. 

6. Reports of standing committees. 

7. Consideration of motions made at a 
former meeting, if called up by a member. 

8. New business. 

9. Initiations. 

10. Reading of the minutes for informa- 
tion and correction. 

11. Closing of the Lodge. 

Order of Christ. See Christ, Order 

of 

Order of the Temple. See Tem- 
ple, Order of the. 



ORDER 



ORDERS 



553 



Order, Rules of. Every permanent 
deliberative body adopts a code of rules of 
order to suit itself; but there are certain 
rules derived from what may be called the 
common law of Parliament, the wisdom of 
which having been proven by long experi- 
ence, that have been deemed of force at all 
times and places, and are, with a few neces- 
sary exceptions, as applicable to Lodges as 
to other societies. 

The rules of order, sanctioned by unin- 
terrupted usage and approved by all au- 
thorities, may be enumerated under the 
following distinct heads, as applied to a 
Masonic body : 

1. Two independent original propositions 
cannot be presented at the same time to' 
the meeting. 

2. A subsidiary motion cannot be offered 
out of its rank of precedence. 

3. When a brother intends to speak, he 
is required to stand up in his place, and 
to address himself always to the presiding 
officer. 

4. When two or more brethren rise 
nearly at the same time, the presiding 
officer will indicate, by mentioning his 
name, the one who, in his opinion, is en- 
titled to the floor. 

5. A brother is not to be interrupted by 
any other member, except for the purpose 
of calling him to order. 

6. No brother can speak oftener than the 
rules permit; but this rule may be dis- 
pensed with by the Master. 

7. No one is to disturb the speaker by 
hissing, unnecessary coughing, loud whis- 
pering, or other unseemly noise, nor should 
he pass between the speaker and the pre- 
siding officer. 

8. No personality, abusive remarks, or 
other improper language should be used by 
any brother in debate. 

9. If the presiding officer rises to speak 
while a brother is on the floor, that brother 
should immediately sit down, that the pre- 
siding officer may be heard. 

10. Every one who speaks should speak 
to the question. 

11. As a sequence to this, it follows that 
there can be no speaking unless there be 
a question before the Lodge. There must 
always be a motion of some kind to au- 
thorize a debate. 

Orders of Architecture. An order 
in architecture is a system or assemblage 
of parts subject to certain uniform estab- 
lished proportions regulated by the office 
which such part has to perform, so that the 
disposition, in a peculiar form, of the mem- 
bers and ornaments, and the proportion of 
the columns and pilasters, is called an order. 
There are five orders of architecture, the 
Doric, Ionic, Corinthian, Tuscan, and Com- 
3 U 



posite — the first three being of Greek and 
the last two of Italian origin. See each 
under its respective title. 

Considering that the orders of architec- 
ture must have constituted one of the most 
important subjects of contemplation to the 
Operative Masons of the Middle Ages, and 
that they afforded a fertile source for their 
symbolism, it is strange that so little allu- 
sion is made to them in the primitive lec- 
tures and in the earliest catechisms of the 
last century. In the earliest catechism ex- 
tant, they are simply enumerated, and said 
to answer " to the base, perpendicular, di- 
ameter, circumference, and square;" but no 
explanation is given of this reference. Nor 
are they referred to in the "Legend of the 
Craft," or in any of the Old Constitutions. 
Preston, however, introduced them into his 
system of lectures, and designated the three 
most ancient orders — the Ionic, Doric, and 
Corinthian — as symbols of wisdom, strength, 
and beauty, and referred them to the three 
original Grand Masters. This symbolism 
has ever since been retained ; and, notwith- 
standing the reticence of the earlier ritual- 
ists, there is abundant evidence, in the 
architectural remains of the Middle Ages, 
that it was known to the old Operative Free- 
masons. 

Orders of Architecture, Egyp- 
tian. The Egyptians had a system of 
architecture peculiar to themselves, which, 
says Barlow, (Essays on Symbolism, p. 30,) 
"would indicate a people of grand ideas, 
and of confirmed religious convictions." It 
was massive, and without the airy propor- 
tions of the Greek orders. It was, too, emi- 
nently symbolic, and among its ornaments 
the lotus leaf and plant predominated as a 
symbol of regeneration. Among the pecu- 
liar forms of the Egyptian architecture 
were the fluted column, which suggested the 
Ionic order to the Greeks, and the basket 
capital adorned with the lotus, which after- 
wards became the Corinthian. To the Ma- 
sonic student, the Egyptian style of archi- 
tecture becomes interesting, because it was 
undoubtedly followed by King Solomon in 
his construction of the Temple. The great 
similarity between the pillars of the porch 
and the columns in front of Egyptian 
temples is very apparent. Our translators 
have, however, unfortunately substituted 
the lily for the lotus in their version. 

Orders of Knighthood. An order 
of knighthood is a confraternity of knights 
bound by the same rules. Of these there 
are many in every kingdom of Europe, be- 
stowed by sovereigns on their subjects as 
marks of honor and rewards of merit. Such , 
for instance, are in England the Knights 
of the Garter; in Scotland the Knights of 
Saint Andrew ; and in Ireland the Knights 



554 



ORDERS 



ORIENT 



of Saint Patrick. But the only Orders of 
Knighthood that have had any historical 
relation to Masonry, except the Order of 
Charles XII. in Sweden, are the three great 
religious and military Orders which were 
established in the Middle Ages. These are 
the Knights Templars, the Knights Hospi- 
tallers or Knights of Malta, and the Teu- 
tonic Knights, each of which may be seen 
under its respective title. Of these three, 
the Masons can really claim a connection 
only with the Templars. They alone 
had a secret initiation, and with them 
there is at least traditional evidence of a 
fusion. The Knights of Malta and the 
Teutonic Knights have always held them- 
selves aloof from the Masonic Order. 
They never had a secret form of initiation ; 
their reception was open and public ; and 
the former Order, indeed, during the latter 
part of the eighteenth century, became the 
willing instruments of the* Church in the 
persecution of the Masons who were at 
that time in the island of Malta. There 
is, indeed, a Masonic degree called Knight 
of Malta, but the existing remnant of the 
historical order has always repudiated it. 
With the Teutonic Knights, the Free- 
masons have no other connection than this, 
that in some of the high degrees their 
peculiar cross has been adopted. An at- 
tempt has been made, but I think without 
reason, to identify the Teutonic Knights 
with the Prussian Knights, or Noachites. 

Orders of the Day. In parliamen- 
tary law, propositions which are appointed 
for consideration at a particular hour and 
day are called the orders of the day. 
When the day arrives for their discussion, 
they take precedence of all other matters, 
unless passed over by mutual consent or 
postponed to another day. The same rules 
in reference to these orders prevail in Ma- 
sonic as in other assemblies. The parlia- 
mentary law is here applicable without 
modification to Masonic bodies. 

Ordinacio. The Old Constitutions 
known as the Halliwell MS. (14th cent.) 
speak of an ordinacio in the sense of a law. 
" Alia ordinacio artes geometrios." It is bor- 
rowed from the Roman law, where ordinatio 
signified an imperial edict. In the Middle 
Ages, the word was used in the sense of a 
statute, or the decision of a judge. 

Ordination. At the close of the re- 
ception of a neophyte into the order of 
Elect Cohens, the Master, while communi- 
cating to him the mysterious words, touched 
him with the thumb, index, and middle 
fingers (the other two being closed) on the 
forehead, heart, and side of the head, thus 
making the figure of a triangle. This 
ceremony was called the ordination. 

Ordo ab CUao. Order out of Chaos. 



A motto,of the 33d degree, and having the 
same allusion as lux e tenebris, which see. 
The invention of this motto is to be at- 
tributed to the Supreme Council of the 
Ancient and Accepted Scottish Rite at 
Charleston, and it is first met with in the 
Patent of Count de Grasse, dated February 
1, 1802. When De Grasse afterwards carried 
the Rite over to France and established a 
Supreme Council there, he changed the 
motto, and, according to Lenning, Ordo ab 
hoc was used by him and his Council in all 
the documents issued by them. If so, it 
was simply a blunder. 

Oregon. The first Lodges instituted 
in Oregon were under Warrants from the 
Grand Lodge of California, in the year 
1849. On August 16th, 1851, a convention 
of three Lodges was held in Oregon City, 
and the Grand Lodge of Oregon was there 
organized, Berryman Jennings being elected 
Grand Master. The Grand Chapter was 
organized at Salem, September 18th, 1860. 
Tempi arism was introduced by the organ- 
ization of Oregon Commandery, No. 1, at 
Oregon City, on July 24th, 1860. 

Organist, Grand. An officer in the 
Grand Lodge of England, Scotland, and 
Ireland whose duty it is to superintend the 
musical exercises on private and public 
occasions. He must be a Master Mason, 
and is required to attend the Quarterly 
and other communications of the Grand 
Lodge. His jewel is an antique lyre. 
Grand Lodges in this country do not recog- 
nize such an officer. But an organist has 
been recently employed since the introduc- 
tion of musical services into Lodge cere- 
monies by some Lodges. 

Organization of Grand Lodges. 
See Grand Lodge. 

Orient. The East. The place where 
a Lodge is situated is sometimes called its 
" Orient," but more properly its " East." 
The seat of a Grand Lodge has also some- 
times been called its "Grand Orient;" but 
here "Grand East" would, I think, be 
better. The term " Grand Orient " has been 
used to designate certain of the Supreme 
Bodies on the continent of Europe, and 
also in South America; as, the Grand Orient 
of France, the Grand Orient of Portugal, 
the Grand Orient of Brazil, the Grand 
Orient of New Grenada, etc. The title 
always has reference to the East as the 
place of honor in Masonry. See East, 
Grand. 

Orient, Grand. See Grand Orient. 

Orient, Grand Commander of 
tlie. [Grand Commandeur d' Orient.) 
The forty-third degree of the Rite of 
Mizraim. 

Orient, Interior. A name some- 
times used in Germany to designate a 



ORIENT 



ORIGINAL 



555 



Grand Chapter or superintending body of 
the higher degrees. 
Orient of France, Grand. See 

France. 

Orient, Order of the. (Ordre 
d'Orient.\ An Order founded, says Thory, 
{Act. Lot., i. 330,) at Paris, in 1806, on the 
system of the Templars, to whom it traced 
its origin. 

Oriental Chair of Solomon. The 
seat of the Master in a symbolic Lodge, 
and so called because the Master is sup- 
posed symbolically to fill the place over the 
Craft once occupied by King Solomon. For 
the same reason, the seat of the Grand 
Master in the Grand Lodge receives the 
same appellation. In England it is called 
the throne. 

Oriental Philosophy. A peculiar 
system of doctrines concerning the Divine 
Nature which is said to have originated in 
Persia, its founder being Zoroaster, whence 
it passed through Syria, Asia Minor, and 
Egypt, and was finally introduced among 
the Greeks, whose philosophical systems 
it at times modified. Pliny calls it " a 
magical philosophy," and says that Democ- 
ritus, having travelled into the East for 
the purpose of learning it, and returning 
home, taught it in his mysteries. It gave 
birth to the sect of Gnostics, and most of 
it being adopted by the school of Alexan- 
dria, it was taught by Philo, Jamblichus, 
and other disciples of that school. Its es- 
sential feature was the theory of emana- 
tions, (which see.) It is evident from his 
Travels of Cyrus, that the Chevalier Ram- 
say was not only well acquainted with 
this philosophy, but held it in high esteem ; 
and it is not wonderful, therefore, that it 
influenced him in the high degrees of Ma- 
sonry which he established, and from which 
all the other higher Masonry has been di- 
rectly or indirectly derived. And so it 
happens that the Oriental Philosophy per- 
meates, sometimes to a very palpable ex- 
tent, Ineffable, Philosophic, and Hermetic 
Masonry, being mixed up and intertwined 
with the Jewish and Kabbalistic Philoso- 
phy. A knowledge of the Oriental Philos- 
ophy is therefore essential to the proper 
understanding of these high degrees. 

Oriental Rite. The title first as- 
sumed by the Rite of Memphis. 

Orientation. The orientation of a 
Lodge is its situation due east and west. 
The word is derived from the technical 
language of architecture, where it is ap- 
plied, in the expression " orientation of 
churches," to designate a similar direction 
in building. Although Masonic Lodges 
are still, when circumstances will permit, 
built in an east and west direction, the ex- 
planation of the usage, contained in the 



old lectures of the last century, that it 
was " because all chapels and churches are, 
or ought to be so," has become obsolete, 
and other symbolic reasons are assigned. 
Yet there can be no doubt that such was 
really the origin of the usage. The orien- 
tation of churches was a principle of ec- 
clesiastical architecture very generally ob- 
served by builders, in accordance with 
ecclesiastical law from the earliest times 
after the apostolic age. Thus in the Apos- 
tolic Constitutions, which, although falsely 
attributed to St. Clement, are yet of great 
antiquity, we find the express direction, 
" sit sedes oblonga ad orientem versus," — 
let the church be of an oblong form, directed 
to the east, — a direction which would be 
strictly applicable in the building of a 
Lodge room. St. Charles Borromeo, in his 
Instructiones Fabrics Ecclesiastical, is still 
more precise, and directs that the rear or 
altar part of the church shall look directly 
to the east, " in orientem versus recta spec- 
tat," and that it shall be not " ad solstiti- 
alem sed ad sequinoctialem orientem," — . 
not to the solstitial east, which varies by 
the deflection of the sun's rising, but to the 
equinoctial east, where the sun rises at the 
equinoxes, that is to say, due vast. But, as 
Bingham (Antiq., B. viii., c. iii.,) admits, 
although the usage was very general to 
erect churches towards the east, yet " it 
admitted of exceptions, as necessity or ex- 
pediency;" and the same exception pre- 
vails in the construction of Lodges, which, 
although always erected due east and west, 
where circumstances will permit, are some- 
times from necessity built in a different 
direction. But whatever may be externally 
the situation of the Lodge with reference 
to the points of the compass, it is always 
considered internally that the Master's 
seat is in the east, and therefore that the 
Lodge is " situated due east and west." 

As to the original interpretation of the 
usage, there is no doubt that the Masonic 
was derived from the ecclesiastical, that is, 
that Lodges were at first built east and 
west because churches were; nor can we 
help believing that the church borrowed 
and Christianized its symbol from the Pa- 
gan reverence for the place of sunrising. 
The admitted reverence in Masonry for the 
east as the place of light, gives to the usage 
the modern Masonic interpretation of the 
symbol of orientation. 

Original Points. The old lectures 
of the last century, which are now obsolete, 
contained the following instruction : " There 
are in Freemasonry twelve original points, 
which form the basis of the system and 
comprehend the whole ceremony of initia- 
tion. Without the existence of these points, 
no man ever was, or can be, legally and 



556 



ORIGIN 



ORPHAN 



essentially received into the Order. Every 
person who is made a Mason must go 
through all these twelve forms and cere- 
monies, not only in the first degree, but in 
every subsequent one." 

Origin of Freemasonry. The 
origin and source whence first sprang the 
institution of Freemasonry, such as we 
now have it, has given rise to more differ- 
ence of opinion and discussion among Ma- 
sonic scholars than any other topic in the 
literature of the Institution. Writers on 
the history of Freemasonry have, at differ- 
ent times, attributed its origin to the fol- 
lowing sources. 1. To the Patriarchal 
religion. 2. To the Ancient Pagan Mys- 
teries. 3. To the Temple of King Solo- 
mon. 4. To the Crusaders. 5. To the 
Knights Templars. 6. To the Roman Col- 
leges of Artificers. 7. To the Operative 
Masons of the Middle Ages. 8. To the 
Rosicrucians of the sixteenth century. 9. 
To Oliver Cromwell, for the advancement 
of his political schemes. 10. To the Pre- 
tender, for the restoration of the House of 
Stuart to the British throne. 11. To Sir 
Christopher Wren at the building of St. 
Paul's Cathedral. 12. To Dr. Desaguliers 
and his associates in the year 1717. Each 
of these twelve theories has been from 
time to time, and the twelfth within a re- 
cent period, sustained with much zeal, if 
not always with much judgment, by their 
advocates. A few of them, however, have 
long since been abandoned, but the others 
still attract attention and find defenders. 
My own views on the subject are expressed 
in the article Antiquity of Freemasonry, to 
which the reader is referred. 

Orleans, Duke of. Louis Philippe 
Joseph, Duke of Orleans, better known in 
history by his revolutionary name of Ega- 
lite, was the fifth Grand Master of the Ma- 
sonic Order in France. As Duke of Char- 
tres, the title which he held during the life 
of his father, he was elected Grand Master 
in the year 1771, upon the death of the 
Count de Clermont. Having appointed 
the Duke of Luxemburg his Substitute, 
he did not attend a meeting of the Grand 
Lodge until 1777, but had in the meantime 
paid much attention to the interests of Ma- 
sdhry, visiting many of the Lodges, and 
laying the foundation-stone of a Masonic 
Hall at Bordeaux. 

His abandonment of his family and his 
adhesion to the Jacobins during the revo- 
lution, when he repudiated his hereditary 
title of Duke of Orleans and assumed the 
republican one of Egalit§, forms a part of 
the history of the times. On the 22d Feb- 
ruary, 1793, he wrote a letter to Milsent, 
the editor, over the signature of " Citoyen 
Egalite," which was published in the Jour- 



nal de Paris, and which contains the fol- 
lowing passages ; 

"This is my Masonic history. At one 
time, when certainly no one could, have 
foreseen our revolution, I was in favor of 
Freemasonry, which presented to me a sort 
of image of equality, as I was in *favor of 
the parliament, which presented a sort of 
image of liberty. I have since quitted the phan- 
tom for the reality. In the month of De- 
cember last, the secretary of the Grand 
Orient having addressed himself to the 
person who discharged the functions, near 
me, of secretary of the Grand Master, to 
obtain my opinion on a question re- 
lating to the affairs of that society, I re- 
plied to him on the 5th of January as 
follows : 'As I do not know how the 
Grand Orient is composed, and as, besides, 
I think that there should be no mystery 
nor secret assembly in a republic, especially 
at the commencement of its establishment, 
I desire no longer to mingle in the affairs 
of the Grand Orient, nor in the meetings 
of the Freemasons.' " 

In consequence of the publication of 
this letter, the Grand Orient on May 13th, 
1793, declared the Grand Mastership va- 
cant, thus virtually deposing their recreant 
chief. He soon reaped the reward of his 
treachery and political debasement. On 
the 6th of November in the same year he 
suffered death on the guillotine. 

Orinus or Ormesius. See Rose 
Croix, Golden. 

Ormuzd and Ahriman. Ormuzd 
was the principle of good and the symbol 
of light, and Ahriman the principle of evil 
and the symbol of darkness, in the old Per- 
sian religion. See Zoroaster. 

Ornaments of a Lodge. The lec- 
tures describe the ornaments of a Lodge as 
consisting of the Mosaic Pavement, the In- 
dented Tessel, and the Blazing Star. They 
are called ornaments because they are really 
the decorations with which a properly fur- 
nished Lodge is adorned. See these re- 
spective words. 

Oman the Jebusite. He was an in- 
habitant of Jerusalem, at the time that that 
city was called Jebus, from the son of Ca- 
naan, whose descendants peopled it. He 
was the owner of the threshing-floor situ- 
ated on Mount Moriah, in the same spot 
on which the Temple was afterwards built. 
This threshing-floor David bought to erect 
on it an altar to God. (2 Chron. xxi. 18- 
25.) On the same spot Solomon afterwards 
built the Temple. Hence, in Masonic lan- 
guage, the Temple of Solomon is sometimes 
spoken of as "the threshing-floor of Oman 
the Jebusite." See Threshing-Floor. 

Orphan. The obligation that Masons 
should care for the children of their de- 



ORPHEUS 



OSIRIS 



557 



ceased brethren has been well observed in 
the Institution by many Grand Lodges, 
independent associations of Masons, and 
of asylums for the support and educa- 
tion of Masonic orphans. Among these, 
perhaps one of the most noteworthy, is 
the orphan asylum founded at Stock- 
holm, in 1753, by the contributions of 
the Swedish Masons, and which, by subse- 
quent bequests and endowments, has be- 
come one of the richest private institutions 
of the kind in the world. 

Orpheus. There are no less than four 
persons to whom the ancients gave the 
name of Orpheus, but of these only one is 
worthy of notice as the inventor of the 
mysteries, or, at least, as the introducer of 
them into Greece. The genuine Orpheus 
is said to have been a Thracian, and a dis- 
ciple of Linus, who nourished when the 
kingdom of the Athenians was dissolved. 
From him the Thracian or Orphic myste- 
ries derived their name, because he first in- 
troduced the sacred rites of initiation and 
mystical doctrines into Greece. He was, 
according to fabulous tradition, torn to 
pieces by Ciconian women, and after his 
death he was deified by the Greeks. The 
story, that by the power of his harmony he 
drew wild beasts and trees to him, has 
been symbolically interpreted, that by his 
sacred doctrines he tamed men of rustic and 
savage disposition. An abundance of fa- 
bles has clustered around the name of Or- 
pheus ; but it is at least generally admitted 
by the learned, that he was the founder of 
the system of initiation into the sacred 
mysteries as practised in Greece. The 
Grecian theology, says Thomas Taylor, — 
himself the most Grecian of all moderns, — 
originated from Orpheus, and was promul- 
gated by him, by Pythagoras, and by Plato ; 
by the first, mystically and symbolically ; 
by the second, enigmatically and through 
images; and by the last, scientifically. The 
mysticism of Orpheus should certainly have 
given him as high a place in the esteem of 
the founders of the present system of Spec- 
ulative Masonry as has been bestowed upon 
Pythagoras. But it is strange that, while 
they delighted to call Pythagoras an " an- 
cient friend and brother," they have been 
utterly silent as to Orpheus. 

Orphic Mysteries. These rites 
were practised in Greece, and were a modi- 
fication of the mysteries of Bacchus or 
Dionysus, and they were so called because 
their institution was falsely attributed to 
Orpheus. They were, however, established 
at a much later period than his era. In- 
deed, M. Freret, who has investigated this 
subject with much learning in the Memoires 
de VAcademie des Inscriptions, (torn, xxiii.,) 
regards the Orphics as a degenerate branch 



of the school of Pythagoras, formed, after 
the destruction of that school, by some of 
its disciples, who, seeking to establish a re- 
ligious association, devoted themselves to 
the worship of Bacchus, with which they 
mingled certain Egyptian practices, and 
out of this mixture made up a species of 
life which they called the Orphic life, and 
the origin of which, to secure greater con- 
sideration, they attributed to Orpheus, pub- 
lishing under his name many apocryphal 
works. 

The Orphic rites differed from the other 
Pagan rites, in not being connected with 
the priesthood, but in being practised by a 
fraternity who did not possess the sacer- 
dotal functions. The initiated commemo- 
rated in their ceremonies, which were per- 
formed at night, the murder of Bacchus by 
the Titans, and his final restoration to the 
supreme government of the universe, under 
the name of Phanes. 

Demosthenes, while reproaching Eschi- 
nes for having engaged with his mother 
in these mysteries, gives us some notion of 
their nature. 

In the day, the initiates were crowned 
with fennel and poplar, and carried ser- 
pents in their hands, or twined them 
around their heads, crying with a loud 
voice, enos, sabos, and danced to the sound 
of the mystic words, hyes, attes, attes, hyes. 
At night the mystes was bathed in the lus- 
tral water, and having been rubbed over 
with clay and bran, he was clothed in the 
skin of a fawn, and having risen from the 
bath, he exclaimed, " I have departed from 
evil and have found the good." 

The Orphic poems made Bacchus identi- 
cal with Osiris, and celebrated the mutila- 
tion and palingenesis of that deity as a 
symbol teaching the resurrection to eternal 
life, so that their design was similar to that 
of the other Pagan mysteries. 

The Orphic initiation, because it was not 
sacerdotal in its character, was not so cele- 
brated among the ancients as the other 
mysteries. Plato, even, calls its disciples 
charlatans. It nevertheless existed until 
the first ages of the Christian religion, be- 
ing at that time adopted by the philoso- 
phers as a means of opposing the progress 
of the new revelation. It fell, however,- at 
last, with the other rites of paganism, a 
victim to the rapid and triumphant pro- 
gress of the gospel. 

Osiris. He was the chief god of the 
old Egyptian mythology, the husband of 
Isis, and the father of Horus. Jabloniski 
says that Osiris represented the sun only ; 
but Plutarch, whose opportunity of know- 
ing was better, asserts that, while generally 
considered as a symbol of the solar orb, 
some of the Egyptian philosophers regarded 



558 



OSIRIS 



OZEE 



him as a river god, and called him Nilus. 
But the truth is, that Osiris represented the 
male, active or generative, powers of nature ; 
while Isis represented its female, passive 
or prolific, powers. Thus, when Osiris was 
the sun, Isis was the earth, to be vivified 
by his rays ; when he was the Nile, Isis was 
the land of Egypt, fertilized- by his over- 
flow. Such is the mythological or mystical 
sense in which Osiris was received. 

Historically, he is said to have been a 
great and powerful king, who, leaving 
Egypt, traversed the world, leading a host 
of fauns or satyrs, and other fabulous be- 
ings in his train, actually an army of fol- 
lowers. He civilized the whole earth, and 
taught mankind to fertilize the soil and to 
perform the works of agriculture. We see 
here the idea which was subsequently ex- 
pressed by the Greeks in their travels of 
Dionysus, and the wanderings of Ceres ; and 
it is not improbable that the old Masons 
had some dim perception of this story, 
which they have incorporated, under the 
figure of Euclid, in their "Legend of the 
Craft." 

Osiris, Mysteries of. The Osirian 
mysteries consisted in a scenic representa- 
tion of the murder of Osiris by Typhon, 
the subsequent recovery of his mutilated 
body by Isis, and his deification, or resto- 
ration to immortal life. Julius Firmicus, 
in his treatise On the Falsity of the Pagan 
Religions, thus describes the object of the 
Osirian mysteries : " But in those funerals 
and lamentations which are annually cele- 
brated in honor of Osiris, the defenders 
of the Pagan rites pretend a physical 
reason. They call the seeds of fruit, Osi- 
ris ; the earth, Isis ; the natural heat, Ty- 
phon; and because the fruits are ripened 
by the natural heat and collected for the 
life of man, and are separated from their 
natural tie to the earth, and are sown again 
when winter approaches, this they consider 
is the death of Osiris ; but when the fruits, 
by the genial fostering of the earth, be- 
gin again to be generated by a new procre- 
ation, this is the finding of Osiris." This 
explanation does not essentially differ from 
that already given in the article Egyptian 
Mysteries. The symbolism is indeed precisely 
the same — that of a restoration or resur- 
rection from death to life. See Egyptian 
Mysteries. 

Oterfut. The name of the assassin at 
the west gate in the legend of the third de- 
gree, according to some of the high degrees. 
I have vainly sought the true meaning or 



derivation of this word, which is most 
probably an anagram of a name. It was, 
I think, invented by the Stuart Masons, and 
refers to some person who was inimical to 
that party. 

Otreb. The pseudonyme of the cele- 
brated Rosicrucian Michel Mayer, under 
which he wrote his book on Death and the 
Resurrection. See Mayer. 

Out of the Lodge. The charges of 
a Freemason, compiled by Anderson from 
the Ancient Records, contain the regula- 
tions for the behavior of Masons out of the 
Lodge under several heads; as, behavior 
after the Lodge is over, when brethren 
meet without strangers, in the presence of 
strangers, at home, and towards a strange 
brother. Giidicke gives the same directions 
in the following words : 

"A brother Freemason shall not only 
conduct himself in the Lodge, but also out 
of the Lodge, as a brother towards his 
brethren ; and happy are they who are 
convinced that they have in this respect 
ever obeyed the laws of the Order." 

Oval Temples. The temple in the 
Druidical mysteries was often of an oval 
form. As the oblong temple was a represen- 
tation of the inhabited world, whence is de- 
rived the form of the Lodge; so the oval 
temple was a representation of the mun- 
dane egg, which was also a symbol of the 
world. The symbolic idea in both was the 
same. 

Overseer. The title of three officers 
in a Mark Lodge, who are distinguished as 
the Master, Senior, and Junior Overseer. 
The jewel of their office is a square. In 
Mark Lodges attached to Chapters, the 
duties of these officers are performed by 
the three Grand Masters of the Veils. 

Ox. The ox was the device on the 
banner of the tribe of Ephraim. The ox 
on a scarlet field is one of the Royal Arch 
banners, and is borne by the Grand Mas- 
ter of the Third Veil. 

Oyres de Ornellas, Pracao. A 
Portuguese gentleman, who was arrested 
as a Freemason, at Lisbon, in 1776, and 
thrown into a dungeon, where he remained 
fourteen months. See Alincourt. 

Ozee. Sometimes Osee. The accla- 
mation of the Scottish Rite is so spelled in 
many French Cahiers. Properly Hoschea, 
which Delaunay (Thuileur, p. 141,) derives 
from the Hebrew JJfflfft, hossheah, deliver- 
ance, safety, or, as he says, a saviour. But 
see Hoschea, where another derivation is 
suggested. 



PAGANIS 



PALLADIUM 



559 



P. 



Paganis, Hugo de. The Latinized 
form of the name of Hugh de Payens, the 
first Grand Master of the Templars. See 
Pay ens. 

Paganism. A general appellation 
ffor the religious worship of the whole 
human race, except of that portion which 
'has embraced Christianity, Judaism, or 
Mohammedanism. Its interest to the Ma- 
sonic student arises from the fact that its 
^principal development was the ancient my- 
thology, in whose traditions and mysteries 
are to be found many interesting analogies 
with the Masonic system. See Dispensa- 
tions of Religion and Mythology. 

Paine, Thomas. A political writer 
of eminence during the Revolutionary 
War in America. He greatly injured his 
reputation by his attacks on the Christian 
religion. He was not a Mason, but wrote 
An Essay on the Origin of Freemasonry, 
with no other knowledge of the Institution 
than that derived from the writings of Smith 
and Dodd, and the very questionable au- 
thority of Prichard's Masonry Dissected. He 
sought to trace Freemasonry to the Celtic 
Druids. For one so little acquainted with 
his subject, he has treated it with consider- 
able ingenuity. Paine was born in Eng- 
land, 1737, and died in Xew York, in 1809. 

Palestine, called also the Holy 
Land on account of the sacred character of 
the events that have occurred there, is situ- 
ated on the coast of the Mediterranean, 
stretching from Lebanon south to the 
borders of Egypt, and from the thirty- 
fourth to the thirty-ninth degrees of lon- 
gitude. It was conquered from theCanaan- 
ites by the Hebrews under Joshua 1450 
years b. c. They divided it into twelve 
confederate states according to the tribes. 
Saul united it into one kingdom, and 
David enlarged its territories. In 975 B. c. 
it was divided into the two kingdoms 
of Israel and Judea, the latter consisting 
of the tribes of Judah and Benjamin, and 
the former of the rest of the tribes. About 
740 B. oL, both kingdoms were subdued by 
the Persians and Babylonians, and after 
the captivity only the two tribes of Judah 
and Benjamin returned to rebuild the 
Temple. With Palestine, or the Holy 
Land, the mythical, if not the authentic, 
history of Freemasonry has been closely 
connected. There stood, at one time, the 
Temple of Solomon, to which some writers 
have traced the origin of the Masonic 
Order ; there fought the Crusaders, among 
whom other writers have sought, with 
equal boldness, to find the cradle of the 
Fraternity ; there certainly the Order of 



the Templars was instituted, whose subse- 
quent history has been closely mingled 
with that of Freemasonry ; and there oc- 
curred nearly all the events of sacred his- 
tory that, with the places where they were 
enacted, have been adopted as important 
Masonic symbols. 

Palestine, Explorations in. The 
desire to obtain an accurate knowledge of 
the archaeology of Palestine, gave rise in 

1866 to an association, which was perma- 
nently organized in Londo"n, as the " Pales- 
tine Exploration Fund," with the Queen 
as the chief patron, and a long list of the 
nobility and the most distinguished gentle- 
men in the kingdom, added to which fol- 
lowed the Grand Lodge of England and 
forty-two subordinate and provincial Grand 
Lodges and Chapters. Early in the year 

1867 the committee began the work of ex- 
amination, by mining in and about the va- 
rious points which had been determined 
upon by a former survey as essential to a 
proper understanding of the ancient city, 
which had been covered up by debris from 
age to age, so that the present profiles of 
the ground, in every direction, were totally 
different from what they were in the days 
of David and Solomon, or even the time 
of Christ. 

Lieutenant Charles Warren, K. E., was 
sent out with authority to act as circum- 
stances might demand, and as the delicacy 
and the importance of the enterprise re- 
quired. He arrived in Jerusalem February 
17th, 1867, and continued his labors in ex- 
cavating in many parts of the city, with 
some interruptions, until 1871, when he re- 
turned to England. During his operations, 
he kept the society in London constantly 
informed of the progress of the work in 
which he and his associates were so zealous- 
ly engaged, in a majority of cases at the 
imminent risk of their lives and always 
that of their health. The result of these 
labors has been a vast accumulation of facts 
in relation to the topography of the holy 
city which throw much light on its archae- 
ology. A branch of the society has been 
established in this country, and it is still 
in successful operation. 

Palestine, Knight of. See Knight 
of Palestine. 

Palestine, Knight of. St. John 
of. See Knight of St. John of Palestine. 

Palladic Masonry. The title given 
to the Order of the Seven Sages and the 
Order of the Palladium. See Palladium, 
Order of the. 

Palladium, Order of the. An 
androgynous society of Masonic adoption, 



560 



PALMER 



PARIS 



established, says Ragon, at Paris in 1737. 
It made great pretensions to high antiquity, 
claiming that it had its origin in the in- 
structions brought by Pythagoras from 
Egypt into Greece, and having fallen into 
decay after the decline of the Roman Em- 
peror, it was revived in 1637 by Fenelon, 
Archbishop of Canbray; all of which is al- 
together mythical. Fenelon was not born 
until 1651. It was a very moral society, 
consisting of two degrees : 1. Adelph ; 2. 
Companion of Ulysses. When a female 
took the second degree, she was called a 
Companion of Penelope. 

Palmer. From the Latin, palmifer, a 
palm-bearer. A name given in the time of 
the Crusades to a pilgrim, who, coming back 
from the holy war after having accom- 
plished his vow of pilgrimage, exhibited 
upon his return home a branch of palm 
bound round his staff in token of it. 

Pantacle. The pentalpha of Pythag- 
oras is so called in the symbolism of High 
Magic and the Hermetic Philosophy. See 
Pentalpha. 

Papworth Manuscript. A man- 
uscript in - the possession of Mr. Wyatt 
Papworth, of London, who purchased it 
from a bookseller of that city in 1860. As 
some of the water-marks of the paper on 
which it is written bear the initials G. R., 
with a crown as a water-mark, it is evident 
that the manuscript cannot be older than 
1714, that being the year in which the first 
of the Georges ascended the throne. It is 
most probably of a still more recent date, 
perhaps 1715 or 1716. The Rev. A. F. A. 
Woodford has thus described its appear- 
ance: "The scroll was written originally 
on pages of foolscap size, which were then 
joined into a continuous roll, and after- 
wards, probably for greater convenience, 
the pages were again separated by cutting 
them, and it now forms a book, containing 
twenty-four folios, sewed together in a 
light-brown paper cover. The text is of a 
bold character, but written so irregularly 
that there are few consecutive pages which 
have the same number of lines, the aver- 
age being about seventeen to the page." 
The manuscript is not complete, three or 
four of the concluding charges being omit- 
ted, although some one has written, in a 
hand different from that of the text, the 
word Finis at the bottom of the last page. 
The manuscript appears to have been simply 
a copy, in a little less antiquated language, of 
■some older Constitution. It has been pub- 
lished by Bro. Hughan in his Old Charges 
of the British Freemasons. 

Paracelsus. Philippus Aureolus 
Theophrastus Bombastus Paracelsus de 
Hohenheim, as he styled himself, was born 
in Germany in 1493, and died in 1541. He 



devoted his youth to the study and prac- 
tice of astrology, alchemy, and magic, and 
passed many years of his life in travelling 
over Europe and acquiring information in 
medicine, of which he proclaimed himself 
to be the monarch. He was, perhaps, the 
most distinguished charlatan whoever^made 
a figure in the world. The followers of his 
school were called Paracelsists, and they 
continued for more than a century after the 
death of their master to influence the 
schools of Germany. Much of the Kabba- 
listic and mystical science of Paracelsus 
was incorporated into Hermetic Masonry 
by the founders of the high degrees. 

Paracelsus, Sublime. A degree to 
be found in the manuscript collections of 
Peuvret. 

Parallel Lines. In every well- 
regulated Lodge there is found a point 
within a circle, which circle is imbordered 
by two perpendicular parallel lines. These 
lines are representatives of St. John the 
Baptist and St. John the Evangelist, the 
two great patrons of Masonry to whom our 
Lodges are dedicated, and who are said to 
have been "perfect parallels in Christianity 
as well as Masonry." In those English 
Lodges which have adopted the "Union 
System " established by the Grand Lodge of 
England in 1813, and where the dedication 
is "to God and his service," the lines 
parallel represent Moses and Solomon. As 
a symbol, the parallel lines are not to be 
found in the earlier rituals of Masonry. 
Although Oliver defines the symbol on the 
authority of what he calls the " Old Lec- 
tures," I have been unable to find it in any 
anterior to Preston, and even he only re- 
fers to the parallelism of the two Sts. John. 
The fact is, that the symbol of the parallel 
lines, with that of the point within a circle, 
was first introduced by Dunckerley in the 
last quarter of the eighteenth century. See 
Dedication. 

Paris, Congresses of. Three im- 
portant Masonic Congresses have been held 
in the city of Paris. The first was con- 
vened by the Rite of Philalethes in 1785, 
that by a concourse of intelligent Masons 
of all rites and countries, and by a com- 
parison of oral and written traditions, light 
might be educed on the most essential sub- 
jects of Masonic science, and on the nature, 
origin, and historic application as well as 
the actual state of the Institution. Sava- 
lette de Lauges was elected President. It 
closed after a protracted session of three 
months, without producing any practical 
result. The second was called in 1787, as 
a continuation of the former, and closed 
with precisely the same negative result. 
The third was assembled in 1855, by Prince 
Murat, for the purpose of effecting various 



PAKLIAMENTARY 



PASCHALIS 



561 



reforms in the Masonic system. At this 
Congress, ten propositions, some of them 
highly important, were introduced, and 
their adoption recommended to the Grand 
Lodges of the world. But the influence of 
this Congress has not been more successful 
than that of its predecessors. 

Parliamentary I^aw. Parliamen- 
tary Law, or the Lex Parliamentarian is that 
code originally framed for the government 
of the Parliament of Great Britain in the 
transaction of its business, and subse- 
quently adopted, with necessary modifica- 
tions, by the Congress of the United States. 

But what was found requisite for the 
regulation of public bodies, that order 
might be secured and the rights of all be 
respected, has been found equally necessary 
in private societies. Indeed, no associa- 
tion of men could meet together for the 
discussion of any subject, with the slightest 
probability of ever coming to a conclusion, 
unless its debates were regulated by certain 
and acknowledged rules. 

The rules thus adopted for its govern- 
ment are called its parliamentary law, 
and they are selected from the parliamen- 
tary law of the national assembly, because 
that code has been instituted by the wis- 
dom of past ages, and modified and per- 
fected by the experience of subsequent 
ones, so that it is now universally acknowl- 
edged that there is no better system of 
government for deliberative societies than 
the code which has so long been in opera- 
tion under the name of parliamentary law. 

Not only, then, is a thorough knowledge 
of parliamentary law necessary for the 
presiding officer of a Masonic body, if he 
would discharge the duties of the chair 
with credit to himself and comfort to the 
members, but he must be possessed of the 
additional information as to what parts of 
that law are applicable to Masonry, and 
what parts are not ; as to where and when 
he must refer to it for the decision of a 
question, and where and when he must lay 
it aside, and rely for his government upon 
the organic law and the ancient usages of 
the Institution. 

Parrot Masons. One who commits 
to memory the questions and answers of 
the catechetical lectures, and the formulas 
of the ritual, but pays no attention to the 
history and philosophy of the Institution, 
is commonly called a Parrot Mason, be- 
cause he is supposed to repeat what he has 
learned without any conception of its true 
meaning. In former times, such super- 
ficial Masons were held by many in high 
repute, because of the facility with which 
they passed through the ceremonies of a 
reception, and they were generally desig- 
nated as " Bright Masons." But the pro- 
3 V 36 



gress of Masonry as a science now requires 
something more than a mere knowledge 
of the lectures to constitute a Masonie 
scholar. 

Parsees. The descendants of the ori- 
ginal fire-worshippers of Persia, or the dis- 
ciples of Zoroaster, who emigrated to India 
about the end of the eighth century. There 
they now constitute a body very little short 
of a million of industrious and moral citi- 
zens, adhering with great tenacity to the 
principles and practices of their ancient re- 
ligion. Many of the higher classes have 
become worthy members of the Masonic 
fraternity, and it was for their sake prin- 
cipally that Dr. Burnes attempted some 
years ago to institute his new Order, enti- 
tled the Brotherhood of the Olive-Branch, 
as a substitute for the Christian degrees of 
Knighthood, from which, by reason of their 
religion, they were excluded. 

Particular Lodges. In the Eegu- 
lations of 1721, it is said that the Grand 
Lodge consists of the representatives of all 
the particular Lodges on record. In the 
modern Constitutions of England, the term 
used is private Lodges. In America, they 
are called subordinate Lodges. 

Parts. In the old obligations, which 
may be still used in some portions of the 
country, there was a provision which for- 
bade the revelation of any of the arts, parts, 
or points of Masonry. Oliver explains the 
meaning of the word parts by telling us 
that it was " an old word for degrees or 
lectures." See Points. 

Parvis. In the French system, the 
room immediately preceding a Masonic 
Lodge is so called. It is equivalent to the 
Preparation Eoom of the American and 
English systems. 

Paschal Feast. Celebrated by the 
Jews in commemoration of the Passover, 
by the Christians in commemoration of the 
resurrection of our Lord. The Paschal 
Feast, called also the Mystic Banquet, is kept 
by all Princes of the Eose Croix. Where 
two are together on Maundy Thursday, it is 
of obligation that they should partake of a 
portion of roasted lamb. This banquet is 
symbolic of the doctrine of the resurrection. 

Paschalis, Martinez. The founder 
of a new Eite or modification of Masonry, 
called by him the Eite of Elected Cohens or 
Priests. It was divided into two classes, in 
the first of which was represented the fall 
of man from virtue and happiness, and in 
the second, his final restoration. It con- 
sisted of nine degrees, namely: 1. Appren- 
tice ; 2. Fellow Craft ; 3. Master ; 4. Grand 
Elect; 5. Apprentice Cohen; 6. Fellow 
Craft Cohen ; 7. Master Cohen ; 8. Grand 
Architect; 9. Knight Commander. Pas- 
chalis first introduced this Eite into some 



562 



PASCHAL 



PAST 



of the Lodges of Marseilles, Toulouse, and 
Bordeaux, and afterwards, in 1767, he ex- 
tended it to Paris, where, for a short time, 
it was rather popular, ranking some of the 
Parisian literati among its disciples. It 
has now ceased to exist. 

Paschalis was a German, born about the 
year 1700, of poor but respectable parentage. 
At the age of sixteen he acquired a knowl- 
edge of Greek and Latin. He then trav- 
elled through Turkey, Arabia, and Palestine, 
where he made himself acquainted with the 
Kabbalistic learning of the Jews. He sub- 
sequently repaired to Paris, where he es- 
tablished his Rite. 

Paschalis was the Master of St. Martin, 
who afterwards reformed his Rite. After 
living for some years at Paris, he went to 
St. Domingo, where he died in 1779. 
Thory, in his Histoire de la Fondation du 
Grand Orient de France, (pp. 239-253,) has 
given very full details of this Rite and of 
its receptions. 

Paschal Uamb. See Lamb, Paschal. 

Pas perdus. The French call the 
room appropriated to visitors the Salle des 
pas perdus. It is the same as the Tiler's 
Room in the English and American Lodges. 

Passages of the Jordan. See 
Fords of the Jordan. 

Passed. A candidate, on receiving 
the second degree, is said to be "passed as 
a Fellow Craft." It alludes to his having 
passed through the porch to the middle 
chamber of the Temple, the place in which 
Fellow Crafts received their wages. In 
this country " crafted" is often improperly 
used in its stead. 

Passing of Conyng. That is, sur- 
passing in skill. The expression occurs in 
the Cooke MS., (line 676,) "The forsayde 
Maister Euglet ordeynet thei were passing 
of conyng schold be passing honoured;" 
i. e., The aforesaid Master, Euclid, ordained 
that they that were surpassing in skill 
: should be exceedingly honored. It is a 
fundamental principle of Masonry to pay 
all honor to knowledge. 

Password. A word intended, like 
the military countersign, to prove the 
friendly nature of him who gives it, and is 
a test of his right to pass or be admitted 
into a certain place. Between a Word and 
a Password there seems to me to be this 
difference : the former is given for instruc- 
tion, as it always contains a symbolic 
meaning ; the latter, for recognition only. 
Thus, the author of the life of the celebrat- 
ed Elias Ashmole says, "Freemasons are 
known to one another all over the world by 
certain passwords known to them alone; 
they have Lodges in different countries, 
where they are relieved by the brotherhood 
if they are in distress." Se 



Past. An epithet applied in Masonry 
to an officer who has held an office for the 
prescribed period for which he was elected, 
and has then retired. Thus, a Past Master 
is one who has presided for twelve months 
over a Lodge, and the Past High Priest 
one who, for the same period, has presided 
over a Chapter. The French use the word 
passe in the same sense, but they have also 
the word ancien, with a similar meaning. 
Thus, while they would employ Maitre 
passe to designate the degree of Past Mas- 
ter, they would call the official Past Master, 
who had retired from the chair at the ex- 
piration of his term of service, an Ancien 
Venerable, or Ancien Maitre. 

Past Master. An honorary degree 
conferred on the Master of a Lodge at his 
installation into office. In this degree the 
necessary instructions are conferred re- 
specting the various ceremonies of the 
Order, such as installations, processions, 
the laying of corner-stones, etc. 

When a brother, who has never before 
presided, has been elected the Master of 
a Lodge, an emergent Lodge of Past Mas- 
ters, consisting of not less than three, is 
convened, and all but Past Masters retir- 
ing, the degree is conferred upon the newly 
elected officer. 

Some form of ceremony at the installa- 
tion of a new Master seems to have been 
adopted at an early period after the re- 
vival. In the " manner of constituting a 
new Lodge," as practised by the Duke of 
Wharton, who was Grand Master in 1723, 
the language used by *the Grand Master 
when placing the candidate in the chair is 
given, and he is said to use " some other 
expressions that are proper and usual on 
that occasion, but not proper to be written." 
Whence we conclude that there was an eso- 
teric ceremony. Often the rituals tell us 
that this ceremony consisted only in the 
outgoing Master communicating certain 
modes of recognition to his successor. And 
this actually, even at this day, constitutes 
the essential ingredient of the Past Mas- 
ter's degree. 

The degree is also conferred in Royal 
Arch Chapters, where, it succeeds the Mark 
Master's degree. The conferring of this 
degree, which has no historical connection 
with the rest of the degrees, in a Chapter, 
arises from the following circumstance. 
Originally, when Chapters of Royal Arch 
Masonry were under the government of 
Lodges in which the degree was then al- 
ways conferred, it was a part of the regula- 
tions that no one could receive the Royal 
Arch degree unless he had previously pre- 
sided in the Lodge as Master. When the 
Chapters became independent, the regula- 
tion could not be abolished, for that would 



PASTOPHORI 



PATRIARCHAL 



563 



have been an innovation ; the difficulty 
has, therefore, been obviated, by making 
every candidate for the degree of Royal 
Arch a Past Master before his exaltation. 

Some extraneous ceremonies, by no 
means creditable to their inventor, were 
at an early period introduced into this 
country. In 1856, the General Grand 
Chapter, by a unanimous vote, ordered these 
ceremonies to be discontinued, and the 
simpler mode of investiture to be used ; but 
the order has only been partially obeyed, 
and many Chapters still continue what one 
can scarcely help calling the indecorous 
form of initiation into the degree. 

For several years past the question has 
been agitated in some of the Grand Lodges 
of the United States, whether this degree 
is within the jurisdiction of Symbolic or of 
Royal Arch Masonry. The explanation of 
its introduction into Chapters, just given, 
manifestly demonstrates that the jurisdic- 
tion over it by Chapters is altogether an 
assumed one. The Past Master of a Chap- 
ter is only a quasi Past Master; the true 
and legitimate Past Master is the one who 
has presided over a symbolic Lodge. 

Past Masters are admitted to membership 
in many Grand Lodges, and by some the 
inherent right has been claimed to sit in 
those bodies. But the most eminent Ma- 
sonic authorities have made a contrary de- 
cision, and the general, and, indeed, almost 
universal opinion now is that Past Masters 
obtain their seats in Grand Lodges by 
courtesy, and in consequence of local regu- 
lations, and not by inherent right. 

The jewel of a Past Master in the United 
States is a pair of compasses extended to 
sixty degrees on the fourth part of a circle, 
with a sun in the centre. In England it 
was formerly the square on a quadrant, but 
is at present the square with the forty- 
seventh problem of Euclid engraved on 
a silver plate suspended within it. 

The French have two titles to express 
this degree. They apply Maitre passe to 
the Past Master of the English and Amer- 
ican system, and they call in their own 
system one who has formerly presided over 
a Lodge an Ancien Maitre. The indiscrim- 
inate use of these titles sometimes leads to 
confusion in the translation of their rituals 
and treatises. 

Pastophori. Couch or shrine bear- 
ers. The company of Pastophori consti- 
tuted a sacred college of priests in Egypt, 
whose duty it was to carry in processions 
the image of the god. Their chief, accord- 
ing to Apuleius, {Met. xi.,) was called a 
Scribe. Besides acting as mendicants in 
soliciting charitable donations from the 
populace, they took an important part in 
the mysteries. 



Pastos. (Greek, iraarog, a couch.) The 
pastos was a chest or close cell, in the 
Pagan mysteries, (among the Druids, an 
excavated stone,) in which the aspirant 
was for some time placed, to commemorate 
the mystical death of the god. This con- 
stituted the symbolic death which was 
common to all the mysteries. In the Ark- 
ite rites, the pastos represented the ark in 
which Noah was confined. It is represented 
among Masonic symbols by the coffin. 

Patents. Diplomas or certificates of 
the higher degrees in the Scottish Rite are 
called Patents. The term is also sometimes 
applied to commissions granted for the ex- 
ercise of high Masonic authority. Literwpat- 
entes or apertce, that is, letters patent or open 
letters, was a term used in the Middle Ages 
in contradistinction to literal clauses, or closed 
letters, to designate those documents which 
were spread out on the whole length of the 
parchment, and sealed with the public seal 
of the sovereign ; while the secret or pri- 
vate seal only was attached to the closed 
patents. The former were sealed with green 
wax, the latter with- white. There was also 
a difference in their heading ; letters patent 
were directed " universis turn prsesentibus 
quam futuris," i. e., to all present or to come; 
while closed letters were directed " univer- 
sis prsesentibus literas inspecturis," i. e., to 
all present who shall inspect these letters. 
Masonic diplomas are therefore properly 
called letters patent, or, more briefly, patents. 

Patience. In the ritual of the third 
degree according to the American Rite, it 
is said that " time, patience, and persever- 
ance will enable us to accomplish all things, 
and perhaps at last to find the true Master's 
Word." The idea is similar to one express- 
ed by the Hermetic philosophers. Thus 
Pernetty tells us (Diet. Mythol. Herm.) that 
the alchemists said : " The work of the phi- 
losopher's stone is a work of patience, on 
account of the length of time and of labor 
that is required to conduct it to perfection ; 
and Qreber says that many adepts have 
abandoned it in weariness, and others, wish- 
ing to precipitate it, have never succeeded." 
With the alchemists, in their esoteric teach- 
ing, the philosopher's stone had the same 
symbolism as the WORD has in Free- 
masonry. 

Patriarchal Masonry. The the- 
ory of Dr. Oliver on this subject has, I 
think, been misinterpreted. He does not 
maintain, as has been falsely supposed, that 
the Freemasonry of the present day is but 
a continuation of that which was practised 
by the patriarchs, but simply that, in the 
simplicity of the patriarchal worship, un- 
incumbered as it was with dogmatic creeds, 
we may find the true model after which the 
religious system of Speculative Masonry 



564 



PATRIARCH 



PEACE 



has been constructed. Thus he says: 
" Nor does it (Freemasonry) exclude a sur- 
vey of the patriarchal mode of devotion, 
which indeed forms the primitive model 
of Freemasonry. The events that occurred 
in these ages of simplicity of manners and 
purity of faith, when it pleased God to 
communicate with his favored creatures, 
necessarily, therefore, form subjects of in- 
teresting illustration in our Lodges, and 
constitute legitimate topics on which the 
Master in the chair may expatiate and ex- 
emplify, for the edification of the brethren 
and their improvement in morality and the 
love and fear of God." (Hist Landm., i. 
207.) I see here no attempt to trace a his- 
torical connection, but simply to claim an 
identity of purpose and character in the 
two religious systems, the Patriarchal and 
the Masonic. 

Patriarch, Grand. The twentieth 
degree of the Council of Emperors of the 
East and West. The same as the twentieth 
degree, or Noachite, of the Ancient and 
Accepted Eite. 

Patriarch of the Crusades. One 
of the names formerly given to the de- 
gree of Grand Scottish Knight of St. An- 
drew, the twenty-ninth of the Ancient and 
Accepted Scottish Rite. The legend of 
that degree connects it with the Crusades, 
and hence the name; which, however, is 
never used officially, and is retained by reg- 
ular Supreme Councils only as a synonym. 

Patriarch of the Grand Lumi- 
nary. A degree contained in the nomen- 
clature of Le Page. 

Patron. In the year 1812, the Prince 
of Wales, becoming Regent of the king- 
dom, was constrained by reasons of state 
to resign the Grand Mastership of Eng- 
land, but immediately afterwards accepted 
the title of Grand Patron of the Order in 
England, and this was the first time that 
the title was officially recognized. George 
IV. held it during his life, and on his 
death, William IV., in 1830, officially ac- 
cepted the title of " Patron of the United 
Grand Lodge." On the accession of Vic- 
toria, the title fell into abeyance, because it 
was understood that it could only be as- 
sumed by a sovereign who was a member 
of the Craft. The office is not known in 
other countries. 

Patrons of Masonry. St. John 
the Baptist and St. John the Evangelist. 
At an early period we find that the Chris- 
tian church adopted the usage of selecting 
for every trade and occupation its own 
patron saint, who is supposed to have taken 
it under his especial charge. And the se- 
lection was generally made in reference to 
some circumstance in the life of the saint, 
which traditionally connected him with the 



profession of which he was appointed the 
patron. Thus St. Crispin, because^he was 
a shoemaker, is the patron saint* of the 
" gentle craft," and St. Dunstan, who was 
a blacksmith, is the patron of blacksmiths. 
The reason why the two Saints John were 
selected as the patron saints of Freema- 
sonry will be seen under the head of Dedi- 
cation of Lodges. 

Paul, Confraternity of Saint. 
In the time of the Emperor Charles V. 
there was a secret community at Trapani, 
in Sicily, which called itself La Confrater- 
nitd di San Paolo. These people, when 
assembled, passed sentence on their fellow- 
citizens; and if any one was condemned, 
the waylaying and putting him to death 
was allotted to one of the members, which 
office he was obliged, without murmuring, 
to execute, (Stolberg's Travels, vol. iii., p. 
472.) In the travels of Brocquire to and 
from Palestine in 1432, (p. 328,) an in- 
stance is given of the power of the associa- 
tion over its members. In the German 
romance of Hermann of Unna, of which 
there are an English and French transla- 
tion, this tribunal plays an important part. 

Paul I. This emperor of Russia was 
induced by the machinations of the Jesuits, 
whom he had recalled from banishment, to 
prohibit in his domains all secret socie- 
ties, and especially the Freemasons. This 
prohibition lasted from 1797 to 1803, when 
it was repealed by his successor. Paul had 
always expressed himself an enthusiastic 
admirer of the Knights of Malta; in 1797, 
had assumed the title of Protector of the 
Order, and in 1798 accepted the Grand 
Mastership. This is another evidence, if 
one was needed, that there was no sympa- 
thy between the Order of Malta and the 
Freemasons. 

Pavement, Mosaic. See Mosaic 
Pavement. 

Payens, Hugh de. In Latin, 
Hugo de Paganis. The founder and the 
first Grand Master of the Order of Knights 
Templars. He was born at Troyes, in the 
kingdom of Naples. Having, with eight 
others, established the Order at Jerusalem, 
in 1118 he visited Europe, where, through his 
representations, its reputation and wealth 
and the number of its followers were greatly 
increased. In 1129 he returned to Jerusa- 
lem, where he was received with great dis- 
tinction, but shortly afterwards died, and 
was succeeded in the Grand Mastership by 
Robert de Craon,surnamed theBurgundian. 

P. I>. E. P. Letters placed on the 
ring of profession of the Order of the Tem- 
ple, being the initials of the Latin sen- 
tence, Pro Deo et Patria, i. e. } For God and 
my country. 

Peace. The spirit of Freemasonry is 



PECTORAL 



PELICAN 



565 



antagonistic to war. Its tendency is to 
unite all men in one brotherhood, whose 
ties must necessarily be weakened by all 
dissension. Hence, as Brother Albert Pike 
says, " Masonry is the great peace society 
of the world. Wherever it exists, it strug- 
gles to prevent international difficulties 
and disputes, and to bind republics, king- 
doms, and empires together in one great 
band of peace and amity. " 

Pectoral. Belonging to the breast; 
from the Latin pectus, the breast. The 
heart has always been considered the seat 
of fortitude and courage, and hence by this 
word is suggested to the Mason certain 
symbolic instructions in relation to the 
virtue of fortitude. In the earliest lectures 
of the last century it was called one of the 
"principal signs," and had this hiero- 
glyphic, X ; but in the modern rituals the 
hieroglyphic has become obsolete, and the 
word is appropriated to one of the perfect 
points of entrance. 

Pectoral of the High Priest. 
The breastplate worn by the high priest of 
the Jews was so called from pectus, the breast, 
upon which it rested. See Breastplate. 

Pedal. Belonging to the feet, from 
the Latin pedes, the feet. The just man is 
he who, firmly planting his feet on the 
principles of right, is as immovable as a 
rock, and can be thrust from his upright 
position neither by the allurements of 
flattery, nor the frowns of arbitrary power. 
And hence by this word is suggested to the 
Mason certain symbolic instructions in re- 
lation to the virtue of justice. Like " Pec- 
toral," this word was assigned, in the oldest 
rituals, to the principal signs of a Mason, 
having < for its hieroglyphic ; but in the 
modern lectures it is one of the perfect 
points of entrance, and the hieroglyphic is 
no longer used. 

Pedestal. The pedestal is the lowest 
part or base of a column on which the 
shaft is placed. In a Lodge, there are sup- 
posed to be three columns, the column of 
Wisdom in the east, the column of Strength 
in the west, and the column of Beauty 
in the south. These columns are not gen- 
erally erected in the Lodge, but their ped- 
estals always are, and at each pedestal sits 
one of the three superior officers of the 
Lodge. Hence we often hear such expres- 
sions as these, advancing to the pedestal, or 
standing before the pedestal, to signify ad- 
vancing to or standing before the seat of 
the Worshipful Master. The custom in 
eome Lodges of placing tables or desks be- 
fore the three principal officers is, of course, 
incorrect. They should, for the reason 
above assigned, be representations of the 
pedestals of columns, and should be painted 
to represent marble or stone. 



Pedum. Literally, a shepherd's crook, 
and hence sometimes used in ecclesiology 
for the bishop's crozier. In the statutes of the 
Order of the Temple at Paris, it is prescribed 
that the Grand Master shall carry a "pedum 
magistrale seu patriarchale." But the better 
word for the staff of the Grand Master of 
the Templars is baculus, which see. 

Pelasgian Religion. The Pelas- 
gians were the oldest, if not the aboriginal, 
inhabitants of Greece. Their religion dif- 
fered from that of the Hellenes, who suc- 
ceeded them, in being less poetical, less 
mythical, and more abstract. We know 
little of their religious worship except by 
conjecture ; but we may suppose it re- 
sembled in some respects the doctrines of 
what Dr. Oliver calls the Primitive Free- 
masonry. Creuzer thinks that the Pelas- 
gians were either a nation of priests or a 
nation ruled by priests. 

Peleg. £72, Division. AsonofEber. 
In his day the world was divided. A sig- 
nificant word in the high degrees. In the 
Noachite, or twentieth degree of the Scot- 
tish Eite, there is a singular legend of Peleg, 
which of course is altogether mythical, in 
which he is represented as the architect of 
the Tower of Babel. 

Pelican. The pelican feeding her 
young with her blood is a prominent symbol 
of the eighteenth or Rose Croix degree of 
the Ancient and Accepted Scottish Rite, 
and was adopted as such from the fact that 
the pelican, in ancient Christian art, was 
considered as an emblem of the Saviour. 
Now this symbolism of the pelican, as a 
representative of the Saviour, is almost 
universally supposed to be derived from the 
common belief that the pelican feeds her 
young with her blood, as the Saviour shed 
his blood for mankind ; and hence the bird 
is always represented as sitting on her nest, 
and surrounded by her brood of young ones, 
who are dipping their bills into a wound in 
their mother's breast. But this is not the 
exact idea of the symbolism,- which really 
refers to the resurrection, and is, in this 
point of view, more applicable to our Lord, 
as well as to the Masonic degree of which 
the resurrection is a doctrine. 

In an ancient Bestiarium, or Natural 
History, in the Royal Library at Brussels, 
cited by Larwood and Hotten in a recent 
work on The History of Sign- Boards, this 
statement is made: "The pelican is very 
fond of his young ones, and when they are 
born and begin to grow, they rebel in their 
nest against their parent, and strike him 
with their wings, flying about him, and 
beat him so much till they wound him in 
his eyes. Then the father strikes and kills 
them. And the mother is of such a nature 
that she comes back to the nest on the third 



566 



PELICAN 



PENALTY 



day, and sits down upon her dead young 
ones, and opens her side with her bill and 
pours her blood over them, and so resusci- 
tates them from death ; for the young ones, 
by their instinct, receive the blood as soon 
as it comes out of the mother, and drink it." 
The Ortus Vocabulorum, compiled early 
in the fifteenth century, gives the fable 
more briefly: "It is said, if it be true, that 
the pelican kills its young, and grieves for 
them for three days. Then she wounds 
herself, and with the aspersione of her blood 
resuscitates her children." And the writer 
cites, in explanation, the verses, 

" Ut pelicaims fit matris sanguine sanus, 
Sic Sancti sumus nos omnes sanguine nati." 

i. e., " As the Pelican is restored by the blood 
of its mother, so are we all born by the blood of 
the Holy One," that is, of Christ. 

St. Jerome gives the same story, as an 
illustration of the destruction of man by the 
old serpent, and his salvation by the blood 
of Christ. And Shelton, in an old work en- 
titled the Armorie of Birds, expresses the 
same sentiment in the following words : 

" Then said the pelican, 
When my birds be slain, 
With my blood I them revive ; 

Scripture doth record 

The same did our Lord, 
And rose from death to life." 

This romantic story was religiously be- 
lieved as a fact of natural history in the 
earliest ages of the church. Hence the 
pelican was very naturally adopted as a 
symbol of the resurrection and, by conse- 
quence, of him whose resurrection is, as 
Cruden terms it, "the cause, pattern, and 
argument of ours." 

But in the course of time the original 
legend was, to some extent, corrupted, and 
a simpler one was adopted, namely, that 
the pelican fed her young with her own 
blood merely as a means of sustenance, and 
the act of maternal love was then referred 
to Christ as shedding his blood for the sins 
of the world. In this view of the symbol- 
ism, Pugin has said that the pelican is 
"an emblem of our Blessed Lord shedding 
his blood for mankind, and therefore a 
most appropriate symbol to be introduced 
on all vessels or ornaments connected with 
the Blessed Sacrament." And in the An- 
tiquities of Durham Abbey, we learn that 
"over the high altar of Durham Abbey 
hung a rich and most sumptuous canopy 
for the Blessed Sacrament to hang within 
it, whereon stood a pelican, all of silver, 
upon the height of the said canopy, very 
finely gilt, giving her blood to her young 
ones, in token that Christ gave his blood 
for the sins of the world." 



But I think the true theory of the peli- 
can is, that by restoring her young ones to 
life by her blood, she symbolizes the resur- 
rection. The old symbologists said, after 
Jerome, that the male pelican, who de- 
stroyed his young, represents the serpent, or 
evil principle, which brought death into 
the world ; while the mother, who resusci- 
tates them, is the representative of that 
Son of Man of whom it is declared, " ex- 
cept ye drink of his blood, ye have no life 
in you." 

And hence the pelican is very appropri- 
ately assumed as a symbol in Masonry, 
whose great object is to teach by symbol- 
ism the doctrine of the resurrection, and 
especially in that sublime degree of the 
Scottish Eite wherein, the old Temple be- 
ing destroyed and the old Word being lost, 
a new temple and a new word spring forth 
— all of which is but the great allegory of 
the destruction by death and the resurrec- 
tion to eternal life. 

Pellegrini, Marquis of. One of 
the pseudonyms assumed by Joseph Bal- 
samo, better known as Count Cagliostro. 

]Penal Sign. That which refers to a 
penalty. 

Penalty. The adversaries of Free- 
masonry have found, or rather invented, 
abundant reasons for denouncing the Insti- 
tution; but on nothing have they more 
strenuously and fondly lingered than on 
the accusation that it makes, by horrid and 
impious ceremonies, all its members the 
willing or unwilling executioners of those 
who prove recreant to their vows and vio- 
late the laws which they are stringently 
bound to observe. Even a few timid and 
uninstructed Masons have been found who 
were disposed to believe that there was 
some weight in this objection. The fate of 
Morgan, apocryphal as it undoubtedly was, 
has been quoted as an instance of Masonic 
punishment inflicted by the regulations of 
the Order; and, notwithstanding the solemn 
asseverations of the most intelligent Ma- 
sons to the contrary, men have been found, 
and still are to be found, who seriously en- 
tertain the opinion that every member of 
the Fraternity becomes, by the ceremonies 
of his initiation and by the nature of the 
vows which he has taken, an active Neme- 
sis of the Order, bound by some unholy 
promise to avenge the Institution upon 
any treacherous or unfaithful brother. All 
of this arises from a total misapprehension, 
in the minds of those who are thus led 
astray, of the true character and design of 
vows or oaths which are accompanied by 
an imprecation. It is well, therefore, for 
the information both of our adversaries — 
who may thus be deprived of any further 
excuse for slander, and of our friends — who 



PENALTY 



PENALTY 



567 



will be relieved of any continued burden 
on their consciences, that we should show 
that, however solemn may be the promises 
of secrecy, of obedience, and of charity 
which are required from our initiates, and 
however they may be guarded by the sanc- 
tions of punishment upon their offenders, 
they never were intended to impose upon 
any brother the painful and — so far as the 
laws of the country are concerned — the 
illegal task of vindicating the outrage com- 
mitted by the violator. The only Masonic 
penalty inflicted by the Order upon a 
traitor, is the scorn and detestation of the 
Craft whom he has sought to betray. 

But that this subject may be thoroughly 
understood, it is necessary that some con- 
sideration should be given to oaths gener- 
ally, and to the character of the impreca- 
tions by which they are accompanied. 

The obsecration, or imprecation, is that 
part of every oath which constitutes its 
sanction, and which consists in calling 
some superior power to witness the decla- 
ration or promise made, and invoking his 
protection for or anger against the person 
making it, according as the said declaration 
or promise is observed or violated. This 
obsecration has, from the earliest times, 
constituted a part of the oath — and an 
important part, too — among every people, 
varying, of course, according to the varie- 
ties of religious beliefs and modes of adora- 
tion. Thus, among the Jews, we find such 
obsecrations as these : Co yagnasheh li Elo- 
him, "So may God do to me." A very 
common obsecration among the Greeks 
was, isto Zeus or theon marturomai, " May 
Jove stand by me," or " I call God to wit- 
ness." And the Romans, among an abun- 
dance of other obsecrations, often said, dii 
me perdant, "May the gods destroy me," or 
ne vivam, " May I die." 

These modes of obsecration were ac- 
companied, to make them more solemn and 
sacred, by certain symbolic forms. Thus the 
Jews caused the person who swore to hold 
up his right hand towards heaven, by which 
action he was supposed to signify that he 
appealed to God to witness the truth of 
what he had averred or the sincerity of his 
intention to fulfil the promise that he had 
made. So Abraham said to the king of 
Sodom, " I have lift up my hand unto the 
Lord, . . . that I will not take anything 
that is thine." Sometimes, in taking an 
oath of fealty, the inferior placed his hand 
under the thigh of his lord, as in the case 
of Eliezer and Abraham, related in the 
24th chapter of Genesis. Among the 
Greeks and Romans, the person swearing 
placed his hands, or sometimes only the 
right hand, upon the altar, or upon the 
victims when, as was not unusual, the oath 



was accompanied by a sacrifice, or upon 
some other sacred thing. In the military 
oath, for instance, the soldiers placed their 
hands upon the signa, or standards. 

The obsecration, with an accompanying 
form of solemnity, was indeed essential to 
the oath among the ancients, because the 
crime of perjury was not generally looked 
upon by them in the same light in which it 
is viewed by the moderns. It was, it is 
true, considered as a heinous crime, but a 
crime not so much against society as against 
the gods, and its punishment was supposed 
to be left to the deity whose sanctity had 
been violated by the adjuration of his name 
to a false oath or broken vow. Hence, 
Cicero says that "death was the divine 
punishment of perjury, but only dishonor 
was its human penalty." And therefore 
the crime of giving false testimony under 
oath was not punished in any higher de- 
gree than it would have been had it been 
given without the solemnity of an oath. 
Swearing was entirely a matter of con- 
science, and the person who was guilty of 
false swearing, where his testimony did not 
affect the rights or interests of others, was 
considered as responsible to the deity alone 
for his perjury. 

The explicit invocation of God as a wit- 
ness to the truth of the thing said, or, in 
promissory oaths, to the faithful observance 
of the act promised, the obsecration of di- 
vine punishment upon the jurator if what 
he swore to be true should prove to be false, 
or if the vow made should be thereafter 
violated, and the solemn form of lifting up 
the hand to heaven or placing it upon the 
altar or the sacred victims, must necessarily 
have given confidence to the truth of the 
attestation, and must have been required 
by the hearers as some sort of safeguard 
or security for the confidence they were 
called upon to exercise. This seems to 
have been the true reason for the ancient 
practice of solemn obsecration in the ad- 
ministration of oaths. 

Among modern nations, the practice has 
been continued, and from the ancient usage 
of invoking the names of the gods and of 
placing the hands of the person swearing 
upon their altars, we derive the present 
method of sanctifying every oath by the 
attestation contained in the phrase " So 
help me God," and the concluding form of 
kissing the Holy Scriptures. 

And now the question naturally occurs 
as to what is the true intent of this obse- 
cration, and what practical operation is ex- 
pected to result from it. In other words, 
what is the nature of a penalty attached to 
an oath, and how is it to be enforced ? 
When the ancient Roman, in attesting with 
the solemnity of an oath to the truth of 



568 



PENCIL 



PENNSYLVANIA 



what he had just said or was about to say, 
concluded with the formula, "May the 
gods destroy me," it is evident that he 
simply meant to say that he was so con- 
vinced of the truth of what he had said 
that he was entirely willing that his de- 
struction by the gods whom he had invoked 
should be the condition consequent upon 
his falsehood. He had no notion that he 
was to become outlawed among his fellow- 
creatures, and that it should be not only the 
right, but the duty, of any man to destroy 
him. His crime would have been one 
against the divine law, and subject only to 
a divine punishment. 

In modern times, perjury is made a pe- 
nal offence against human laws, and its 
punishment is inflicted by human tribunals. 
But here the punishment of the crime is 
entirely different from that inferred by the 
obsecration which terminates the oath. 
The words " So help me God," refer ex- 
clusively to the withdrawal of divine aid 
and assistance from the jurator in the case 
of his proving false, and not to the human 
punishment which society would inflict. 

In like manner, we may say of what are 
called Masonic penalties, that they refer in 
no case to any kind of human punishment; 
that is to say, to any kind of punishment 
which is to be inflicted by human hand or 
instrumentality. The true punishments of 
Masonry affect neither life nor limb. They 
are expulsion and suspension only. But 
those persons are wrong, be they mistaken 
friends or malignant enemies, who suppose 
or assert that there is any other sort of 
penalty which a Mason recreant to his 
vows is subjected to by the laws of the 
Order, or that it is either the right or duty 
of any Mason to inflict such penalty on an 
offending brother. The obsecration of a 
Mason simply means that if he violates his 
vows or betrays his trust he is worthy of 
such penalty, and that if such penalty were 
inflicted on him it would be but just and 
proper. "May I die," said the ancient, 
"if this be not true, or if I keep not this 
vow." Not may any man put me to death, 
nor is any man required to put me to death, 
but only, if I so act, then would I be 
worthy of death. The ritual penalties of 
Masonry, supposing such to be, are in the 
hands not of man, but of God, and are to 
be inflicted by God, and not by man. 

Pencil. In the English system this is 
one of the working-tools of a Master Ma- 
son, and is intended symbolically to re- 
mind us that our words and actions are 
observed and recorded by the Almighty 
Architect, to whom we must give an ac- 
count of our conduct through life. In the 
American system the pencil is not specifi- 
cally recognized. The other English work- 



ing-tools of a Master Mason are the skirrit 
and compasses. 

In the French Kite " to hold the pencil," 
tener le crayon, is to discharge the functions 
of a secretary during the communication 
of a Lodge. 

Penitential Sign. Called also the 
Supplicatory Sign. It is the third sign in 
the English Eoyal Arch system. It de- 
notes that frame of heart and mind without 
which our prayers and oblations will not 
obtain acceptance ; in other words, it is a 
symbol of humility. 

Pennsylvania. The first Lodge in 
Pennsylvania was established in Philadel- 
phia in 1734, by a Warrant from the Pro- 
vincial Grand Lodge of Massachusetts, and 
of this Lodge Benjamin Franklin was the 
first Master. A second was established in 
1758, by the Athol Grand Lodge of Eng- 
land, which also granted a Warrant for a 
Provincial Grand Lodge in 1766, under the 
Provincial Grand Mastership of William 
Ball. This Grand Lodge continued in 
operation until the commencement of the 
Eevolutionary War, when it was temporarily 
suspended, but was revived in 1779. On 
September 26, 1786, the Provincial Grand 
Lodge was abolished, and the present 
Grand Lodge organized by the delegates 
of thirteen Lodges in a Convention held at 
Philadelphia. 

The Grand Chapter of Pennsylvania was 
established in 1795, being the first Grand 
Chapter instituted in the United States, 
and two years before the organization of 
the Grand Chapter of the six New England 
States, which afterwards became the Gen- 
eral Grand Chapter. The Grand Chapter 
was at first only an integral part of the 
Grand Lodge, but in 1824 it became an 
independent body, except so far as that 
members of the Grand Lodge, who were 
Eoyal Arch Masons, were declared to be 
members of the Grand Chapter. 

The Eoyal and Select degrees were for- 
merly conferred in Pennsylvania by the 
Chapters, but on October 16, 1847, a Grand 
Council was organized. 

A Grand Encampment, independent of 
the General Grand Encampment of the 
United States, was organized on February 
16, 1814. On April 14, 1854, a Grand 
Commandery was organized under the au- 
thority of the Grand Encampment of the 
United States, and in February, 1857, both 
of these bodies united to form the present 
Grand Commandery of Pennsylvania. 

Pennsylvania Work. The method 
of Entering, Passing, and Eaising candi- 
dates in the Lodges of Pennsylvania dif- 
fers so materially from that practised in the 
other States of the Union, that it cannot be 
considered as a part of the American Eite 



PENNY 



PENTALPHA 



569 



as first taught by Webb, but rather as an 
independent, Pennsylvania modification of 
the York Eite of England. Indeed, the 
Pennsylvania system of work much more 
resembles the English than the American. 
Its ritual is simple and didactic, like the 
former, and is almost entirely without the 
impressive dramatization of the latter. Bro. 
Vaux, a Past Grand Master of Pennsylva- 
nia, thus speaks of the Masonic work of 
his State with pardonable, although not 
with impartial, commendations: "The 
Pennsylvania work is sublime from its sim- 
plicity. That it is the ancient work is 
best shown conclusively, however, from 
this single fact, it is so simple, so free from 
those displays of modern inventions to at- 
tract the attention, without enlightening, 
improving, or cultivating the mind. In 
this work every word has its significance. 
Its types and symbols are but the language 
in which truth is conveyed. These are to 
be studied to be understood. In the spoken 
language no synonyms are permitted. In 
the ceremonial no innovations are toler- 
ated. In the ritual no modern verbiage 
is allowed. " 

Penny. In the parable read in the 
Mark degree a penny is the amount given 
to each of the laborers in the vineyard for 
his day's labor. Hence, in the ritual, a 
penny a day is said to be the wages of a 
Mark Master. In several passages of the 
authorized version of the New Testament, 
penny occurs as a translation of the Greek, 
drjvapiov, which was intended as the equiva- 
lent of the Roman denarius. This was the 
chief silver coin of the Romans from the 
beginning of the coinage of the city to the 
early part of the third century. Indeed, 
the name continued to be employed in the 
coinage of the continental States, who 
imitated that of the Byzantine empire, and 
was adopted by the Anglo-Saxons. The 
specific value of each of so many coins, 
going under the same name, cannot be as- 
certained with any precision. In its Ma- 
sonic use, the penny is simply a symbol of 
the reward of faithful labor. The small- 
ness of the sum, whatever may have been 
its exact value, to our modern impressions 
is apt to give a false idea of the liberality 
of the owner. Dr. Lightfoot, in his essay 
on a Fresh Revision of the Nev) Testament, 
remarks : "It is unnecessary to ask what 
impression the mention of this sum will 
leave on the minds of an uneducated peas- 
ant or shopkeeper of the present day. 
Even at the time when our version was 
made, and when wages were lower, it must 
have seemed wholly inadequate." How- 
ever improper the translation is, it can 
have no importance in the Masonic appli- 
3W 



cation of the parable, where the " penny " 
is, as has already been said, only a symbol, 
meaning any reward or compensation. 

Pentagon. A geometrical figure of 
five sides and five angles. It is the third 
figure from the exterior, in the camp of the 
Sublime Princes of the Royal Secret, or 
thirty-second degree of the Scottish Rite. 
In the Egyptian Rite of Cagliostro, he 
constructed, with much formality, an im- 
plement called the " sacred pentagon," and 
which, being distributed to his disciples, 
gave, as he affirmed, to each one the power 
of holding spiritual intercourse. 

Pentagram. From the Greek pente, 
five, and gramma, a letter. In the science 
of magic the pentalpha is called the holy 
and mysterious pentagram. Eliphas Levi 
says {Dog. et Bituel de la Haute Magie, ii. 
55,) that the pentagram is the star of the 
Magians ; it is the sign of the word made 
flesh ; and according to the direction of its 
rays, that is, as it points upwards with one 
point or with two, it represents the good or 
the evil principle, order or disorder; the 
blessed lamb of Ormuzd and of St. John, 
or the accursed god of Mendes ; initiation 
or profanation; Lucifer or Vesper; the 
morning or the evening star; Mary or 
Lilith ; victory or death ; light or darkness. 
See Pentalpha. 

Pentalpha. The triple triangle, or 
the pentalpha of Pythagoras, is so called 
from the Greek tcevte, pente, five, and a/.<?a, 
alpha, the letter A, because in its con- 
figuration it presents the form 
of that letter in five different 
positions. It was a doctrine of 
Pythagoras, that all things pro- 
ceeded from numbers, and the 
number five, as being formed by the union 
of the first odd and the first even, was deemed 
of peculiar value; and hence Cornelius 
Agrippa says (Philos. Occult.) of this figure, 
that, "by virtue of the number five, it has 
great command over evil spirits because of 
its five double triangles and its five acute 
angles within and its five obtuse angles 
without, so that this interior pentangle 
contains in it many great mysteries." The 
disciples of Pythagoras, who were indeed 
its real inventors, placed within each of its 
interior angles one of the letters of the 
Greek word YrEIA, or the Latin one 
SALUS, both of which signify health; and 
thus it was made the talisman of health. 
They placed it at the beginning of their 
epistles as a greeting to invoke a secure 
health to their correspondent. But its use 
was not confined to the disciples of Pythag- 
oras. As a talisman, it was employed all 
over the East as a charm to resist evil 
spirits. Mone says that it has been found 




570 



PEEAU 



PERFECTION 



in Egypt on the statue of the god Anubis. 
Lord Brougham says, in his Italy, that it 
was used by Antiochus Epiphanes, and a 
writer in Notes and Queries (% Ser., ix.,511,) 
says that he has found it on the coins of 
Lysimmachus. On old British and Gaul- 
ish coins it is often seen beneath the feet 
of the sacred and mythical horse, which 
was the ensign of the ancient Saxons. The 
Druids wore it on their sandals as a sym- 
bol of Deity, and hence the Germans call 
the figure " Druttenfuss," a word originally 
signifying Druid's foot, but which, in the 
gradual corruptions of language, is now 
made to mean Witche's foot. Even at the 
present day it retains its hold upon the 
minds of the common people of Germany, 
and is drawn on or affixed to cradles, 
thresholds of houses, and stable-doors, to 
keep off witches and elves. 

The early Christians referred it to the 
five wounds of the Saviour, because, when 
properly inscribed upon the representation 
of a human body, the five points will re- 
spectively extend to and touch the side, 
the two hands, and the two feet. 

The Mediaeval Masons considered it a 
symbol of deep wisdom, and it is found 
among the architectural ornaments of most 
of the ecclesiastical edifices of the Middle 



But as a Masonic symbol it peculiarly 
claims attention from the fact that it forms 
the outlines of the five-pointed star, which 
is typical of the bond of brotherly love 
that unites the whole Fraternity. It is in 
this view that the pentalpha or triple tri- 
angle is referred to in Masonic symbolism 
as representing the intimate union which 
existed between our three ancient Grand 
Masters, and which is commemorated by 
the living pentalpha at the closing of every 
Royal Arch Chapter. 

Many writers have confounded the pen- 
talpha with the seal of Solomon, or shield 
of David. This error is almost inexcusa- 
ble in Oliver, who constantly commits it, 
because his Masonic and archaeological re- 
searches should have taught him the differ- 
ence, Solomon's seal being a double, inter- 
laced triangle, whose form gives the outline 
of a star of six points. 

Peran, Gabriel Louis Calabre. 
A man of letters, an Abbe, and a member 
of the Society of the Sorbonne. He was 
born at Semur, in Auxois, in 1700, and died 
at Paris, March 31st, 1767. De Feller 
{Biog. Univ.) speaks of his uprightness 
and probity, his frankness, and sweetness 
of disposition which endeared many friends 
to him. Certainly, the only work which 
gives him a place in Masonic history in- 
dicates a gentleness and moderation of 
character with which we can find no fault. 



In general literature, he was distinguished 
as the continuator of d'Avrigny's Vies des 
Hommes illustres de la France; which, how- 
ever, a loss of sight prevented him from 
completing. In 1742, he published at Gen- 
eva a work entitled Les Secret des Franc- 
Macons. This work at its first appearance 
attracted much attention and went through 
many editions, the title being sometimes 
changed to a more attractive one by book- 
sellers. The Abbe Larudan attempted to 
palm off his libellous and malignant work 
on the Abbe Perau, but without success; 
for while the work of Larudan is marked 
with the bitterest malignity to the Order 
of Freemasonry, that of Perau is simply a 
detail of the ceremonies and ritual of Ma- 
sonry as then practised, under the guise, 
which, I think, was not simulated, of friend- 
ship. 

Perfect Ashlar. See Ashlar. 

Perfect Initiates, Rite of. A 
name given to the Egyptian Rite when 
first established at Lyons by Cagliostro. 

Perfection. The ninth and last de- 
gree of Fessler's Rite. See Fessler's Bite. 

Perfectionists. The name by which 
Weishaupt first designated the Order which 
he founded in Bavaria, and which he sub- 
sequently changed for that of the Illumi- 
nati. 

Perfection, Lodge of. The Lodge 
in which the fourteenth degree of the 
Ancient and Accepted Scottish Rite is con- 
ferred. In England and America this de- 
gree is called Grand Elect Perfect and Sub- 
lime Mason, but the French designate it 
Grand Scottish Mason of the Sacred Vault 
of James VI., or Grand tcossais de la Voute 
Sacree du Jacques VI. This is one of the 
evidences — and a very pregnant one — of 
the influence exercised by the exiled Stuarts 
and their adherents on the Masonry of that 
time in making it an instrument for the 
restoration of James II., and then of his 
son, to the throne of England. 

This degree, as concluding all reference 
to the first Temple, has been called the ul- 
timate degree of ancient Masonry. It is 
the last of what is technically styled the In- 
effable degrees, because their instructions 
relate to the Ineffable word. 

Its place of meeting is called the Sacred 
Vault. Its principal officers are a Thrice 
Puissant Grand Master, two Grand War- 
dens, a Grand Treasurer, and Grand Secre- 
tary. In the first organization of the Rite 
in this country, the Lodges of Perfection 
were called " Sublime Grand Lodges," and, 
hence, the word " Grand " is still affixed to 
the title of the officers. 

The following mythical history is con- 
nected with and related in this degree. 

When the Temple was finished,the Masons 



PERFECTION 



PERFECTION 



571 



who had been employed in constructing it 
acquired immortal honor. Their Order be- 
came more uniformly established and regu- 
lated than it had been before. Their cau- 
tion and reserve in admitting new members 
produced respect, and merit alone was re- 
quired of the candidate. With these 
principles instilled into their minds, many 
of the Grand Elect left the Temple after 
its dedication, and, dispersing themselves 
among the neighboring nations, instructed 
all who applied and were found worthy in 
the sublime degrees of Ancient Craft Ma- 
sonry. 

The Temple was completed in the year 
of the world 3000. Thus far, the wise 
King of Israel had behaved worthy of him- 
self, and gained universal admiration ; but 
in process of time, when he had advanced 
in years, his understanding became im- 
paired ; he grew deaf to the voice of the 
Lord, and was strangely irregular in his 
conduct. Proud of having erected an edi- 
fice to his Maker, and intoxicated with his 
great power, he plunged into all manner 
of licentiousness and debauchery, and pro- 
faned the Temple, by offering to the idol 
Moloch that incense which should have 
been offered only to the living God. 

The Grand Elect and Perfect Masons 
saw this, and were sorely grieved, afraid 
that his apostasy would end in some dread- 
ful consequences, and bring upon them 
those enemies whom Solomon had vain- 
gloriously and wantonly defied. The people, 
copying the vices and follies of their king, 
became proud and idolatrous, and neglected 
the worship of the true God for that of 
idols. 

As an adequate punishment for this de- 
fection, God inspired the heart of Nebu- 
chadnezzar, King of Babylon, to take ven- 
geance on the kingdom of Israel. This 
prince sent an army with Nebuzaradan, 
Captain of the Guards, who entered Judah 
with fire and sword, took and sacked the 
city of Jerusalem, razed its walls, and de- 
stroyed the Temple. The people were car- 
ried captive to Babylon, and the conquerors 
took with them all the vessels of silver and 
gold. This happened four hundred and 
seventy years, six months, and ten days 
after its dedication. 

When, in after times, the princes of 
Christendom entered into a league to free 
the Holy Land from the oppression of the 
infidels, the good and virtuous Masons, 
anxious for the success of so pious an un- 
dertaking, voluntarily offered their services 
to the confederates, on condition that they 
should be permitted a chief of their own 
election, which was granted ; they accord- 
ingly rallied under their standard and de- 
parted. 



The valor and fortitude of these elected 
knights was such, that they were admired by, 
and took the lead of, all the princes of Jeru- 
salem, who, believing that their mysteries 
inspired them with courage and fidelity in 
the cause of virtue and religion, became 
desirous of being initiated. Upon being 
found worthy, their desires were compiled 
with ; and thus the royal art, meeting the 
approbation of great and good men, be- 
came popular and honorable, was diffused 
through their various dominions, and has 
continued to spread through a succession 
of ages to the present day. 

The symbolic color of this degree is red 
— emblematic of fervor, constancy, and assi- 
duity. Hence, the Masonry of this degree 
was formerly called red Masonry on the 
continent of Europe. 

The jewel of the degree is a pair of com- 
passes extended on an arc of ninety degrees, 
surmounted by a crown, and with a sun in 
the centre. In the Southern Jurisdiction 
the sun is on one side and a five-pointed 
star on the other. 

The apron is white with red flames, 
bordered with blue, and having the jewel 
painted on the centre and the stone of 
foundation on the flap. 

Perfection, Rite of. In 1754, the 
Chevalier de Bonneville established a Chap- 
ter of the high degrees at Paris, in the Col- 
lege of Jesuits of Clermont, hence called 
the Chapter of Clermont. The system of 
Masonry he there practised received the 
name of the Rite of Perfection, or Rite of 
Heredom. The College of Clermont was, 
says Rebold, [Hist, de 3 G. L., 46,) the 
asylum of the adherents of the house of 
Stuart, and hence the Rite is to some ex- 
tent tinctured with Stuart Masonry. It 
consisted of twenty-five degrees, as follows : 
1. Apprentice; 2. Fellow Craft; 3. Master; 
4. Secret Master ; 5. Perfect Master ; 6. In- 
timate Secretary; 7. Intendant of the 
Building ; 8. Provost and Judge ; 9. Elect 
of nine ; 10. Elect of fifteen ; 11. Illustrious 
elect, Chief of the twelve tribes ; 12. Grand 
Master Architect ; 13. Royal Arch ; 14. 
Grand, Elect, Ancient, Perfect Master ; 15. 
Knight of the Sword ; 16. Prince of Jeru- 
salem ; 17. Knight of the East and West ; 
18. Rose Croix Knight ; 19. Grand Pontiff; 
20. Grand Patriarch ; 21. Grand Master of 
the Key of Masonry ; 22. Prince of Liba- 
nus; 23. Sovereign Prince Adept Chief 
of the Grand Consistory; 24. Illustrious 
Knight, Commander of the Black and 
White Eagle ; 25. Most Illustrious Sover- 
eign Prince of Masonry, Grand Knight, 
Sublime Commander of the Royal Secret. 
It will be seen that the degrees of this Rite 
are the same as those of the Council of 
Emperors of the East and West, which was 



572 



PERFECT 



PERJURY 



established four years later, and to which 
the Chapter of Clermont gave way. Of 
course, they are therefore the same, so far 
as they go, as those of the Ancient and Ac- 
cepted Scottish Rite, which succeeded the 
Council of Emperors. 

The distinguishing principle of this Rite 
is, that Freemasonry was derived from 
Templarism, and that consequently every 
Freemason was a Knight Templar. It was 
there that the Baron Von Hund was ini- 
tiated, and from it, through him, proceeded 
the Rite of Strict Observance; although he 
discarded the degrees and retained only the 
Templar theory. 

Perfect Irish Master. {Par/ait 
Maltre Irlandais.) One of the degrees given 
in the Irish Colleges instituted by Ramsay. 

Perfect IiOdge. See Just Lodge. 

Perfect Master. (Maltre Par/ait.) 
The fifth degree in the Ancient and Ac- 
cepted Scottish Rite. The ceremonies of 
this degree were originally established as 
a grateful tribute of respect to a worthy 
departed brother. The officers of the Lodge 
are a Master, who represents Adoniram, 
the Inspector of the works at Mount Leba- 
non, and one Warden. The symbolic color 
of the degree is green, to remind the 
Perfect Master that, being dead in vice, he 
must hope to revive in virtue. His jewel 
is a compass extended sixty degrees, to 
teach him that he should act within meas- 
ure, and ever pay due regard to justice and 
equity. 

The apron is white, with a green flap ; 
and in the middle of the apron must be em- 
broidered or painted, within three circles, a 
cubical stone, in the centre of which the 
letter J is inscribed, according to the old 
rituals ; but the Samaritan yod and he, 
according to the ritual of the Southern 
Jurisdiction. 

Delaunay, in his Thuileur de I'JEcossisme, 
gives the Tetragrammaton in this degree, 
and says the degree should more properly 
be called Past Master, Ancien Maltre, be- 
cause the Tetragrammaton makes it in some 
sort the complement of the Master's degree. 
But the Tetragrammaton is not found in 
any of the approved rituals, and Delaunay's 
theory falls therefore to the ground. But 
besides, to complete the Master's with this 
degree would be to confuse all the symbol- 
ism of the Ineffable degrees, which really 
conclude with the fourteenth. 

Perfect Prussian. (Par/ait Prus- 
sien. ) A degree invented at Geneva, in 1770, 
as a second part of the Order of Noachites. 

Perfect Union, Lodge of. A 
Lodge at Ren nes, in France, where the Rite 
of Elect of Truth was instituted. See 
Elect of Truth. 

Perignan. When the Elu degrees 



were first invented, the legend referred to 
an unknown person, a tiller of the soil, to 
whom King Solomon was indebted for the 
information which led to the discovery of 
the craftsmen who had committed the 
crime recorded in the third degree. This 
unknown person, at first designated as 
" l'inconnu," afterwards received the name 
of Perignan, and a degree between the elu 
of nine and the elu of fifteen was instituted, 
which was called the " Elu of Perignan," 
and which became the sixth degree of the 
Adonhiramite Rite. I am utterly at a loss 
as to the derivation or radical meaning 
of the word, but am inclined to the theory 
which gives to this, as well as to many 
other words in the high degrees, a refer- 
ence to the adherents, or to the enemies, of 
the exiled house of Stuart, for whose sake 
several of these degrees were established. 
See Elect of Perignan. 

Periods of the Grand Archi- 
tect. See Six Periods. 

Perjury. In the municipal law per- 
jury is defined to be a wilful false swear- 
ing to a material matter, when an oath has 
been administered by lawful authority. 
The violation of vows or promissory oaths 
taken before one who is not legally author- 
ized to administer them, that is to say, one 
who is not a magistrate, does not in law 
involve the crime of perjury. Such is the 
technical definition of the law; but the 
moral sense of mankind does not assent to 
such a doctrine, and considers perjury, as 
the root of the word indicates, the doing 
of that which one has sworn not to do, or 
the omitting to do that which he has sworn 
to do. The old Romans seem to have 
taken a sensible view of the crime of per- 
jury. Among them oaths were not often 
administered, and, in general, a promise 
made under oath had no more binding 
power in a court of justice than it would 
have had without the oath. False swear- 
ing was with them a matter of conscience, 
and the person who was guilty of it was 
responsible to the Deity alone. The viola- 
tion of a promise under oath and of one 
not under such a form was considered 
alike, and neither was more liable to hu- 
man punishment than the other. But 
perjury was not deemed to be without any 
kind of punishment. Cicero expressed the 
Roman sentiment when he said " perjurii 
poena divina exitium ; humana dedecus — 
the divine punishment of perjury is destruc- 
tion ; the human, infamy." Hence every 
oath was accompanied by an execration, or 
an appeal to God to punish the swearer 
should he falsify his oath. "In the case 
of other sins," says Archbishop Sharp, 
" there may be an appeal made to God's 
mercy, yet in the case of perjury there is 



PERNETTY 



PERSECUTIONS 



573 



none; for he that is perjured hath pre- 
cluded himself of this benefit, because he 
hath braved God Almighty, and hath in 
effect told him to his face that if he was 
foresworn he should desire no mercy." 

It is not right thus to seek to restrict 
God's mercy, but there can be no doubt 
that the settlement of the crime lies more 
with him than with man. Freemasons 
look in this light on what is called the 
penalty ; it is an invocation of God's ven- 
geance on him who takes the vow, should 
he ever violate it ; men's vengeance is con- 
fined to the contempt and infamy which 
the foreswearer incurs. 

Pernetty, Antoine Joseph. Born 
at Roanne, in France, in 1716. At an early 
age he joined the Benedictines, but in 1765 
applied, with twenty-eight others, for a 
dispensation of his vows. A short time 
after, becoming disgusted with the Order, 
he repaired to Berlin, where Frederick the 
Great made him his librarian. In a short 
time he returned to Paris, where the arch- 
bishop strove in vain to induce him to re- 
enter his monastery. The parliament sup- 
ported him in his refusal, and Pernetty 
continued in the world. Not long after, Per- 
netty became infected with the mystical 
theories of Swedenborg, and published a 
translation of his Wonders of Heaven and 
Hell. He then repaired to Avignon, where, 
under the influence of his Swedenborgian 
views, he established an academy of Illu- 
minati, based on the three primitive grades 
of Masonry, to which he added a mystical 
one, which he called the True Mason. This 
Rite was subsequently transferred to Mont- 
pellier by some of his disciples, and modi- 
fied in form under the name of the " Acad- 
emy of True Masons." Pernetty, besides 
his Masonic labors at Avignon, invented 
several other Masonic degrees, and to him 
is attributed the authorship of the degree 
of Knight of the Sun, now occupying the 
twenty-eighth place in the Ancient and Ac- 
cepted Scottish Rite. He was a very learned 
man and a voluminous writer of versatile 
talents, and published numerous works on 
mythology, the fine arts, theology, geogra- 
phy, philosophy, and the mathematical sci- 
ences, besides some translations from the 
Latin. He died at Valence, in Dauphiny, 
in the year 1800. 

Perpendicular. In a geometrical 
sense, that which is upright and erect, 
leaning neither one way nor another. In 
a figurative and symbolic sense, it conveys 
the signification of Justice, Fortitude, 
Prudence, and Temperance. Justice, that 
leans to no side but that of Truth ; Forti- 
tude, that yields to no adverse attack; 
Prudence, that ever pursues the straight 
path of integrity; and Temperance, that 
swerves not for appetite nor passion. 



Persecutions. Freemasonry, like 
every other good and true thing, has been 
subjected at times to suspicion, to mis- 
interpretation, and to actual persecution. 
Like the church, it has had its martyrs, 
who, by their devotion and their suffer- 
ings, have vindicated its truth and its 
purity. 

With the exception of the United States, 
where the attacks on the Institution can 
hardly be called persecutions, — not because 
there was not the will, but because the 
power to persecute was wanting, — all the 
persecutions of Freemasonry have, for the 
most part, originated with the Roman 
Church. " Notwithstanding," says a writer 
in the Freemasons' Quarterly Magazine, 
(1851, p. 141,) "the greatest architectural 
monuments of antiquity were reared by the 
labors of Masonic gilds, and the Church of 
Rome owes the structure of her magnificent 
cathedrals, her exquisite shrines, and her 
most splendid palaces, to the skill of the 
wise master-builders of former ages, she 
has been for four centuries in antago- 
nism to the principles inculcated by the 
Craft." 

Leaving unnoticed the struggles of the 
corporations of Freemasons in the fifteenth, 
sixteenth, and seventeenth centuries, we 
may begin the record with the persecutions 
to which the Order has been subjected since 
the revival in 1717. 

One of the first persecutions to which 
Masonry, in its present organization, was 
subjected, occurred in the year 1735, in 
Holland. On the 16th of October of that 
year, a crowd of ignorant fanatics, whose 
zeal had been enkindled by the denuncia- 
tions of some of the clergy, broke into a 
house in Amsterdam, where a Lodge was 
accustomed to be held, and destroyed all 
the furniture and ornaments of the Lodge. 
The States General, yielding to the popular 
excitement, or rather desirous of giving no 
occasion for its action, prohibited the future 
meetings of the Lodges. One, however, 
continuing, regardless of the edict, to meet 
at a private house, the members were ar- 
rested and brought before the Court of Jus- 
tice. Here, in the presence of the whole 
city, the Masters and Wardens defended 
themselves with great dexterity ; and while 
acknowledging their inability to prove the 
innocence of their Institution by a public 
exposure of their secret doctrines, they 
freely offered to receive and initiate any 
person in the confidence of the magistrates, 
and who could then give them information 
upon which they might depend, relative to 
the true designs of the Institution. The 
proposal was acceded to, and the town 
clerk was chosen. He was immediately ini- 
tiated, and his report so pleased his supe- 
riors, that all the magistrates and principal 



574 



PERSECUTIONS 



PERSECUTIONS 



persons of the city became members and 
zealous patrons of the Order. 

In France, the fear of the authorities 
that the Freemasons concealed, within the 
recesses of their Lodges, designs hostile to 
the government, gave occasion to an attempt, 
in 1737, on the part of the police, to pro- 
hibit the meeting of the Lodges. But this 
unfavorable disposition did not long con- 
tinue, and the last instance of the inter- 
ference of the government with the pro- 
ceedings of the Masonic body was in June, 
1745, when the members of a Lodge, meet- 
ing at the Hotel de Soissons, were dispersed, 
their furniture and jewels seized, and the 
landlord amerced in a penalty of three thou- 
sand livres. 

The persecutions in Germany were owing 
to a singular cause. The malice of a few 
females had been excited by their disap- 
pointed curiosity. A portion of this dis- 
position they succeeded in communicating 
to the Empress, Maria Theresa, who issued 
an order for apprehending all the Masons 
in Vienna, when assembled in their Lodges. 
The measure was, however, frustrated by 
the good sense of the Emperor, Joseph I., 
who was himself a Mason, and exerted his 
power in protecting his brethren. 

The persecutions of the church in Italy, 
and other Catholic countries, have been 
the most extensive and most permanent. 
On the 28th of April, 1738, Pope Clement 
XII. issued the famous bull against Free- 
masons whose authority is still in exist- 
ence. In this bull, the Roman Pontiff says, 
" We have learned, and public rumor does 
not permit us to doubt the truth of the re- 
port, that a certain society has been formed, 
under the name of Freemasons, into which 
persons of all religions and all sects are in- 
discriminately admitted, and whose mem- 
bers have established certain laws which 
bind themselves to each other, and which, 
in particular, compel their members, under 
the severest penalties, by virtue of an oath 
taken on the Holy Scriptures, to preserve 
an inviolable secrecy in relation to every 
thing that passes in their meetings." The 
bull goes on to declare, that these societies 
have become suspected by the faithful, and 
that they are hurtful to the tranquillity of 
the state and to the safety of the soul ; and 
after making use of the now threadbare 
argument, that if the actions of Free- 
masons were irreproachable, they would 
not so carefully conceal them from the 
light, it proceeds to enjoin all bishops, su- 
periors, and ordinaries to punish the Free- 
masons " with the penalties which they de- 
serve, as people greatly suspected of heresy, 
having recourse, if necessary, to the secular 
arm.'' 

What this delivery to the secular arm 



means, we are at no loss to discover, from 
the interpretation given to the bull by Car- 
dinal Firrao in his edict of publication in 
the beginning of the following year, name- 
ly, " that no person shall dare to assemble 
at any Lodge of the said society, nor be 
present at any of their meetings, under pain 
of death and confiscation of goods, the said 
penalty to be without hope of pardon," 

The bull of Clement met in France with 
no congenial spirits to obey it. On the 
contrary, it was the subject of universal 
condemnation as arbitrary and unjust, and 
the parliament of Paris positively refused 
to enroll it. But in other Catholic coun- 
tries it was better respected. In Tuscany 
the persecutions were unremitting. A man 
named Crudeli was arrested at Florence, 
thrown into the dungeons of the Inquisi- 
tion, subjected to torture, and finally sen- 
tenced to a long imprisonment, on the 
charge of having furnished an asylum to a 
Masonic Lodge. The Grand Lodge of 
England, upon learning the circumstances, 
obtained his enlargement, and sent him pe- 
cuniary assistance. Francis de Lorraine, 
who had been initiated at the Hague in 
1731, soon after ascended the grand ducal 
throne, and one of the first acts of his 
reign was to liberate all the Masons who 
had been incarcerated by the Inquisition ; 
and still further to evince his respect for 
the Order, he personally assisted in the con- 
stitution of several Lodges at Florence, and 
in other cities of his dominions. 

The other sovereigns of Italy were, how- 
ever, more obedient to the behests of the 
holy father, and persecutions continued to 
rage throughout the peninsula. Neverthe- 
less, Masonry continued to flourish, and in 
1751, thirteen years after the emission of 
the bull of prohibition, Lodges were open- 
ly in existence in Tuscany, at Naples, and 
even in the " eternal city " itself. 

The priesthood, whose vigilance had 
abated under the influence of time, became 
once more alarmed, and an edict was issued 
in 1751 by Benedict XIV., who then occu- 
pied the papal chair, renewing and enforc- 
ing the bull which had been fulminated by 
Clement. 

• This, of course, renewed the spirit of 
persecution. In Spain, one Tournon, a 
Frenchman, was convicted of practising 
the rites of Masonry, and after a tedious 
confinement in the dungeons of the Inqui- 
sition, he was finally banished from the 
kingdom. 

In Portugal, at Lisbon, John Coustos, 
a native of Switzerland, was still more 
severely treated. He was subjected to the 
torture, and suffered so much that he was 
unable to move his limbs for three months. 
Coustos, with two companions of his re- 



PERSEVERANCE 



PERSIA 



575 



Euted crime, was sentenced to the galleys, 
ut was finally released by the interposi- 
tion of the English ambassador. 

In 1745, the Council of Berne, in Swit- 
zerland, issued a decree prohibiting, under 
the severest penalties, the assemblages of 
Freemasons. In 1757, in Scotland, the 
Synod of Sterling adopted a resolution de- 
barring all adhering Freemasons from the 
ordinances of religion. And, as if to prove 
that fanaticism is everywhere the same, in 
1748 the Divan at Constantinople caused a 
Masonic Lodge to be demolished, its jewels 
and furniture seized, and its members ar- 
rested. They were discharged upon the 
interposition of the English minister; but 
the government prohibited the introduction 
of the Order into Turkey. 

Our own country has not been free from 
the blighting influence of this demon of 
fanaticism. But the exciting scenes of 
anti-Masonry are too recent to be treated 
by the historian with coolness or imparti- 
ality. The political party to which this 
spirit of persecution gave birth was the 
most abject in its principles, and the most 
unsuccessful in its efforts, of any that our 
times have seen. It has passed away ; the 
clouds of anti-Masonry have been, we trust, 
forever dispersed, and the bright sun of 
Masonry, once more emerging from its 
temporary eclipse, is beginning to bless 
our land with the invigorating heat and 
light of its meridian rays. 

Perseverance. A virtue inculcated, 
by a peculiar symbol in the third degree, 
in reference to the acquisition of knowledge, 
and especially the knowledge of the True 
Word. See Patience. 

Perseverance, Order of. An 
Adoptive Order established at Paris, in 
1771, by several nobles and ladies. It had 
but little of the Masonic character about it; 
and, although at the time of its creation it 
excited considerable sensation, it existed 
but for a brief period. It was instituted 
for the purpose of rendering services to 
humanity. Ragon says {Tuileur Gen., p. 
92,) that there was kept in the archives of 
the Order a quarto volume of four hundred 
leaves, in which was registered all the good 
deeds of the brethren and sisters. This 
volume is entitled Livre d'Honneur de V Ordre 
de la Perseverance. Ragon intimates that 
this document is still in existence. Thory 
[Fondation O. 0., p. 383,) says that there 
was much mystification about the establish- 
ment of the Order in Paris. Its institutors 
contended that it originated from time im- 
memorial in Poland, a pretension to which 
the King of Poland lent his sanction. 
Many persons of distinction, and among 
them Madame de Genlis, were deceived and 
became its members. 



Persia. Neither the Grand Lodge of 
England, nor any other of the European 
Powers, seem ever to have organized 
Lodges in the kingdom of Persia ; yet very 
strange and somewhat incomprehensible 
stories are told by credible authorities of 
the existence either of the Masonic insti- 
tution, or something very much like it, in 
that country. In 1808, on November 24, 
Askeri Khan, the Ambassador of Persia 
near the court of France, was received into 
the Order at Paris by the Mother Lodge of 
the Philosophic Scottish Rite, on which 
occasion the distinguished neophyte pre- 
sented his sword, a pure Damascus blade, 
to the Lodge, with these remarks : "I 
promise you, gentlemen, friendship, fidel- 
ity, and esteem. I have been told, and I 
cannot doubt it, that Freemasons were vir- 
tuous, charitable, and full of love and at- 
tachment for their sovereigns. Permit me 
to make you a present worthy of true 
Frenchmen. Receive this sabre, which has 
served me in twenty-seven battles. May 
this act of homage convince you of the sen- 
timents with which you have inspired me, 
and of the gratification that I feel in be- 
longing to your Order." The Ambassador 
subsequently seems to have taken a great 
interest in Freemasonry while he remained 
in France, and consulted with the Venera- 
ble of the Lodge on the subject of estab- 
lishing a Lodge at Ispahan. This is the 
first account that we have of the connection 
of any inhabitant of Persia with the Order. 
Thory, who gives this account, {Act. Lot., 
i. 237,) does not tell us w T hether the project 
of an Ispahan Lodge was ever executed. 
But it is probable that on his return home 
the Ambassador introduced among his 
friends some knowledge of the Institution, 
and impressed them with a favorable opin- 
ion of it. At all events, the Persians in 
later times do not seem to have been igno- 
rant of its existence. 

Mr. Holmes, in his Sketches on the Shores 
of the Caspian, gives the following as the 
Persian idea of Freemasonry : 

" In the morning we received a visit 
from the Governor, who seemed rather a 
dull person, though very polite and civil. 
He asked a great many questions regarding 
the Feramoosh Khoneh, as they called the 
Freemasons' Hall in London ; which is a 
complete mystery to all the Persians who 
have heard of it. Very often, the first 
question we have been asked is, ' What do 
they do at the Feramoosh Khoneh ? What 
is it?' They generally believe it to be a 
most wonderful place, where a man may 
acquire in one day the wisdom of a thousand 
years of study ; but every one has his own 
peculiar conjectures concerning it. Some 
of the Persians who went to England be- 



576 



PERSIAN 



PETITION 



came Freemasons ; and their friends com- 
plain that they will not tell what they saw 
at the Hall, and cannot conceive why they 
should all be so uncommunicative." 

And now we have, from the London Free- 
mason, (June 28, 1873,) this further account ; 
but the conjecture as to the time of the in- 
troduction of the Order unfortunately wants 
confirmation : 

" Of the Persian officers who are present 
in Berlin pursuing military studies and 
making themselves acquainted with Prus- 
sian military organization and arrange* 
ments, one belongs to the Masonic Order. 
He is a Mussulman. He seems to have 
spontaneously sought recognition as a 
member of the Craft at a Berlin Lodge, and 
his claim was allowed only after such an 
examination as satisfied the brethren that 
he was one of the brethren. From the 
statement of this Persian Mason it appears 
that nearly all the members of the Persian 
Court belong to the mystic Order, even as 
German Masonry enjoys the honor of 
counting the emperor and crown prince 
among its adherents. The appearance of 
this Mohammedan Mason in Berlin seems 
to have excited a little surprise among 
some of the brethren there, and the sur- 
prise would be natural enough to persons 
not aware of the extent to which Masonry 
has been diffused over the earth. Account 
for it as one may, the truth is certain that 
the mysterious Order was established in 
the Orient many ages ago. Nearly all of 
the old Mohammedan buildings in India, 
such as tombs, mosques, etc., are marked 
with the Masonic symbols, and many of 
these structures, still perfect, were built in 
the time of the Mogul Emperor Akbar, 
who died in 1605. Thus Masonry must 
have been introduced into India from Mid- 
dle Asia by the Mohammedans hundreds 
of years ago." 

Since then there was an initiation of a 
Persian in the Lodge Clemente Amitie at 
Paris. There is a Lodge at Teheran, of 
which many native Persians are members. 

Persian Philosophical Rite. 
A Kite which its founders asserted was 
established in 1818, at Erzerum, in Persia, 
and which was introduced into France in 
the year 1819. It consisted of seven de- 
grees, as follows : 1. Listening Apprentice ; 
2. Fellow Craft, Adept, Esquire of Benevo- 
lence; 3. Master, Knight of the Sun; 4. 
Architect of all Eites, Knight of the Phil- 
osophy of the Heart ; 5. Knight of Eclecti- 
cism and of Truth ; 6. Master Good Shep- 
herd ; 7. Venerable Grand Elect. This 
Eite never contained many members, and 
has been long extinct. 

Personal Merit. All preferment 
among Masons is grounded upon real 



worth and personal merit only, that so the 
Lords may be well served, the Brethren not 
put to shame, nor the Eoyal Craft despised. 
Therefore no Master or Warden is chosen 
by seniority, but for his merit. Charges of 
1723. 

Peru. Freemasonry was first intro- 
duced into Peru about the year 1807, dur- 
ing the French invasion, and several 
Lodges worked until the resumption of the 
Spanish authority and the Papal influence, 
in 1813, when their existence terminated. 
In 1825, when the independence of the re- 
public, declared some years before, was 
completely achieved, several Scottish Eite 
Lodges were established, first at Lima and 
then at other points, by the Grand Orient 
of Colombia. A Supreme Council of the 
Ancient and Accepted Eite was instituted 
in 1830. In 1831 an independent Grand 
Lodge, afterwards styled the Grand Orient 
of Peru, was organized by the symbolic 
Lodges in the republic. Political agita- 
tions have, from time to time, occasioned 
a cessation of Masonic labor, but both the 
Supreme Council and the Grand Orient are 
now in successful operation. The Eoyal 
Arch degree was introduced in 1852 by the 
establishment of a Eoyal Arch Chapter at 
Callao, under a Warrant granted by the 
Supreme Chapter of Scotland. 

Petition for a Charter. The next 
step in the process of organizing a Lodge, 
after the Dispensation has been granted by 
the Grand Master, is an application for a 
Charter or Warrant of Constitution. The 
application may be, but not necessarily, 
in the form of a petition. On the report 
of the Grand Master, that he had granted 
a Dispensation, the Grand Lodge, if the 
new Lodge is recommended by some other, 
generally the nearest Lodge, will confirm 
the Grand Master's action and grant a 
Charter ; although it may refuse to do so, 
and then the Lodge will cease to exist. 
Charters or Warrants for Lodges are 
granted only by the Grand Lodge in 
America, Ireland, and Scotland. In Eng- 
land this great power is vested in the 
Grand Master. The Constitutions of the 
Grand Lodge of England say that " every 
application for a Warrant to hold a new 
Lodge must be, by petition to the Grand 
Master, signed by at least seven regularly 
registered Masons." Although, in the 
United States, it is the general usage that 
a Warrant must be preceded by a Dispen- 
sation. I know of no general law which 
would forbid the Grand Lodge to issue a 
Charter in the first place, no Dispensation 
having been previously granted. 

The rule for issuing Charters to Lodges 
prevails, with no modification in relation to 
granting them by Grand Chapters, Grand 



PETITION 



PHALLIC 



577 



Councils, or Grand Commanderies for the 
bodies subordinate to them. 
Petition for a Dispensation. 

When it is desired to establish a new 
Lodge, application by petition must be 
made to the Grand Master. This petition 
ought to be signed by at least seven Master 
Masons, and be recommended by the near- 
est Lodge ; and it should contain the pro- 
posed name of the Lodge and the names of 
the three principal officers. This is the 
usage of this country ; but it must be re- 
membered that the Grand Master's pre- 
rogative of granting Dispensations cannot 
be rightfully restricted by any law. Only, 
should the Grand Master grant a Dispen- 
sation for a Lodge which, in its petition, 
had not complied with these prerequisites, 
it is not probable that, on subsequent appli- 
cation to the Grand Lodge, a Warrant of 
Constitution would be issued. 

Petition for Initiation. Any per- 
son who is desirous of initiation into the 
mysteries of Masonry must apply to the 
Lodge nearest to his place of residence, by 
means of a petition signed by himself, and 
recommended by at least two members of 
the Lodge to which he applies. The ap- 
plication of a Mason to a Chapter, Council, 
or Commandery for advancement to higher 
degrees, or of an unaffiliated Mason for 
membership in a Lodge, is also called a pe- 
tition. For the rules that govern the dis- 
position of these petitions, see the author's 
Text Book of Masonic Jurisprudence, Book 
I., ch. ii. 

Penvret, Jean Eustaehe. An 
usher of the parliament of Paris, and Past 
Master of the Lodge of St. Pierre in Mar- 
tinico, and afterwards a dignitary of the 
Grand Orient at France. Peuvret was de- 
voted to Hermetic Masonry, and acquired 
some reputation by numerous compila- 
tions on Masonic subjects. During his life 
he amassed a valuable library of mystical, 
alchemical, and Masonic books, and a man- 
uscript collection of eighty-one degrees of 
Hermetic Masonry in six quarto volumes. 
He asserts in this work that the degrees 
were brought from England and Scotland ; 
but this Thory {Act. Lat., i. 205,) denies, and 
says that they were manufactured in Paris. 
Peuvret's exceeding zeal without knowl- 
edge made him the victim of every char- 
latan who approached him. He died at 
Paris in 1800. 

Phai'noteletian Society. {Soci- 
ety Phainote'lete.) A society founded at 
Paris, in 1840, by Louis Theodore Juge,.the 
editor of the Globe, composed of members 
of all rites and degrees, for the investiga- 
tion of all non-political secret associations 
of ancient and modern times. The title is 
taken from the Greek, and signifies literally 
3X '37 



the society of the explainers of the mys- 
teries of initiation. 

Phallic Worship. The Phallus was 
a sculptured representation of the mem- 
brum virile, or male organ of generation ; 
and the worship of it is said to have origi- 
nated in Egypt, where, after the murder of 
Osiris by TyP non > which is symbolically to 
be explained as the destruction or depriva- 
tion of the sun's light by night, Isis, his 
wife, or the symbol of nature, in the search 
for his mutilated body, is said to have found 
all the parts except the organs of genera- 
tion, which myth is simply symbolic of the 
fact that the sun having set, its fecunda- 
ting and invigorating power had ceased. 
The Phallus, therefore, as the symbol of 
the male generative principle, was very 
universally venerated among the ancients, 
and that too as a religious rite, without the 
slightest reference to any impure or lasciv- 
ious application. 

As a symbol of the generative principle 
of nature, the worship of the Phallus ap- 
pears to have been very nearly universal. 
In the mysteries it was carried in solemn 
procession. The Jews, in their numerous 
deflections into idolatry, fell readily into 
that of this symbol. And they did this at 
a very early period of their history, for we 
are told that even in the time of the Judges 
(Jud. iii. 7,) they "served Baalim and the 
groves." Now the word translated, here 
and elsewhere, as groves, is in the original 
Asherah, and is by all modern interpreters 
supposed to mean a species of Phallus. 
Thus Movers (Phoniz., p. 56,) says that 
Asherah is a sort of Phallus erected to the 
telluric goddess Baaltes, and the learned 
Holloway (Originals, i. 18,) had long be- 
fore come to the same conclusion. 

But the Phallus, or, as it was called 
among the Orientalists, the Lingam, was a 
representation of the male principle only. 
To perfect the circle of generation, it is nec- 
essary to advance one step farther. Ac- 
cordingly we find in the Cteis of the Greeks, 
and the Yoni of the Indians, a symbol of 
the female generative principle of co-ex- 
tensive prevalence with the Phallus. The 
Cteis was a circular and concave pedestal, 
or receptacle, on which the Phallus or col- 
umn rested, and from the centre of which 
it sprang. 

The union of these two, as the generative 
and the producing principles of nature, in 
one compound figure, was the most usual 
mode of representation. And here, I think, 
we undoubtedly find the remote origin of 
the point within a circle, an ancient symbol 
which was first adopted by the old sun 
worshippers, and then by the ancient as- 
tronomers, as a symbol of the sun sur- 
rounded by the earth or the universe, — the 



578 



PHALLUS 



PHILALETHES 



sun as the generator and the earth as the 
producer, — and afterwards modified in its 
signification and incorporated into the sym- 
bolism of Freemasonry. See Point within 
a Circle. 

Phallus. Donegan says from an Egyp- 
tian or Indian root. See Phallic Worship. 

Pharaxal. A significant word in the 
high degrees, and there said, in the old 
rituals, to signify " we shall all be united." 
Delaunay gives it as pharos hoi, and says 
it means " all is explained." If it is de- 
rived from t^"n£3, and the adverbial *7p, hoi, 
" altogether," it certainly means not to be 
united, but to be separated, and has the 
same meaning as its cognate polhal. This 
incongruity in the words and their accepted 
explanation has led Bro. Pike to reject 
them both from the degree in which they 
are originally found. And it is certain 
that the radical pal and phar both have 
everywhere in Hebrew the idea of separa- 
tion. But my reading of the old rituals 
compels me to believe that the degree in 
which these words are found always con- 
tained an idea of separation and subsequent 
reunion. It is evident that there was either 
a blunder in the original adoption of the 
word pharaxal, or more probably a corrup- 
tion by subsequent copyists. I am satis- 
fied that the ideas of division, disunion, or 
separation, and of subsequent reunion, are 
correct ; but I am equally satisfied that the 
Hebrew form of this word is wrong. 

Pharisees. A school among the 
Jews at the time of Christ, so called from 
the Aramaic Perushim, Separated, because 
they held themselves apart from the rest of 
the nation. They claimed to have a mys- 
terious knowledge unknown to the mass of 
the people, and pretended to the exclusive 
possession of the true meaning of the 
Scriptures, by virtue of the oral law and 
the secret traditions which, having been 
received by Moses on Mount Sinai, had 
been transmitted to successive generations 
of initiates. They are supposed to have 
been essentially the same as the Assideans 
or Chasidim. The character of their organ- 
ization is interesting to the Masonic stu- 
dent. They held a secret doctrine, of 
which the dogma of the resurrection was 
an important feature; they met in sodali- 
ties or societies, the members of which 
called themselves chabirim, fellows or asso- 
iates ; and they styled all who were out- 
side of their mystical association, yom ha- 
haretz, or people of the land. 

Phenieia. The Latinized form of the 
Greek PhoiniMa, from Qoivig, a palm, be- 
cause of the number of palms anciently, 
but not now, found in the country. A 
tract of country on the north of Palestine, 
along the shores of the Mediterranean, of 



which Tyre and Sidon were the principal 
cities. The researches of Gesenius and 
other modern philologers have confirmed 
the assertions of Jerome and Augustine, 
that the language spoken by the Jews and 
the Phenicians was almost identical; a 
statement interesting to the Masonic stu- 
dent as giving another reason for the bond 
which existed between Solomon and Hi- 
ram, and between the Jewish workmen and 
their fellow-laborers of Tyre, in the con- 
struction of the Temple. See Tyre. 

Philadelphia. Placed on the im- 
print of some Masonic works of the last 
century as a pseudonym of Paris. 

Philadelphians, Rite of the. 
See Primitive Bite. 

Philadelphia, Lodge of the. The 
name of a Lodge at Narbonne, in Frauce, 
in which the Primitive Rite was first insti- 
tuted; whence it is sometimes called the 
"Rite of the Philadelphians." See Primi- 
tive Rite. 

Philalethes, Rite of the. Called 
also the Seekers of Truth, although the 
word literally means Friends of Truth. It 
was a Eite founded in 1773 at Paris, in the 
Lodge of Amis Reunis, by Savalette de 
Langes, keeper of the Royal Treasury, 
with whom were associated the Vicomte 
de Tavannes, Court de Gebelin, M. de 
Sainte-Jamos, the President d'Hericourt, 
and the Prince of Hesse. The Rite, which 
was principally founded on the system of 
Martinism, did not confine itself to any 
particular mode of instruction, but in its re- 
unions, called " convents," the members de- 
voted themselves to the study of all kinds 
of knowledge that were connected with the 
occult sciences, and thus they welcomed to 
their association all who had made them- 
selves remarkable by the singularity or the 
novelty of their opinions, such as Caglios- 
tro, Mesmer, and Saint Martin. It was 
divided into twelve classes or chambers of 
instruction. The names of these classes or 
degrees were as follows: 1. Apprentice; 
2. Fellow Craft; 3. Master; 4. Elect; 5. 
Scottish Master ; 6. Knight of the East ; 7. 
Rose Croix ; 8. Knight of the Temple ; 9. 
Unknown Philosopher ; 10. Sublime Phil- 
osopher; 11. Initiate; 12. Philalethes, or 
Searcher after Truth. The first six de- 
grees were called Petty, and the last six 
High Masonry. The Rite did not in- 
crease very rapidly; nine years after its 
institution, it counted only twenty Lodges 
in France and in foreign countries which 
were of its obedience. In 1785 it attempted 
a radical reform in Masonry, and for this 
purpose invited the most distinguished 
Masons of all countries to a congress at 
Paris. But the project failed, and Savalette 
de Langes dying in 1788, the Rite, of which 



PHILIP 



PHILOSOPHIC 



579 



he alone was the soul, ceased to exist, and 
the Lodge of Amis Reunis was dissolved. 

Philip IV. Surnamed"leBel," or 
" the Fair," who ascended the throne of 
France in 1285. He is principally dis- 
tinguished in history on account of his 
persecution of the Knights Templars. With 
the aid of his. willing instrument, Pope 
Clement V., he succeeded in accomplishing 
the overthrow of the Order. He died in 
1314, execrated by his subjects, whose 
hearts he had alienated by the cruelty, 
avarice, and despotism of his administra- 
tion. 

Philippian Order. Finch gives 
this as the name of a secret Order insti- 
tuted by King Philip " for the use only of 
his first nobility and principal officers, who 
thus formed a select and secret council in 
which he could implicitly confide." It has 
attracted the attention of no other Masonic 
writer, and was probably no more than a 
coinage of a charlatan's brain. 

Philocoreites, Order of. An an- 
drogynous secret society established in the 
French army in Spain, in 1808. The mem- 
bers were called Knights and Ladies Philo- 
coreites, or Lovers of Pleasure. It was not 
Masonic in character. But Thory has thought 
it worth a long description in his History of 
the Foundation of the Grand Orient of France. 

Phil© Judseus. A Jewish philoso- 
pher of the school of Alexandria, who was 
born about thirty years before Christ. 
Philo adopted to their full extent the mys- 
tical doctrines of his school, and taught 
that the Hebrew Scriptures contained, in a 
system of allegories, the real source of all 
religious and philosophical knowledge, the 
true meaning of which was to be excluded 
from the vulgar, to whom the literal signifi- 
cation alone was to be made known. Who- 
ever, says he, has meditated on philosophy, 
has purified himself by virtue, and elevated 
himself by a contemplative life to God and 
the intellectual world, receiving their in- 
spiration, thus pierces the gross envelop 
of the letter, and is initiated into mysteries 
of which the literal instruction is but a 
faint image. A fact, a figure, a word, a 
rite or custom, veils the profoundest truths, 
to be interpreted only by him who has the 
true key of science. Such symbolic views 
were eagerly seized by the early inventors 
of the high, philosophical degrees of Ma- 
sonry, who have made frequent use of the 
esoteric philosophy of Philo in the con- 
struction of their Masonic system. 

Philosopher, Christian. {Phi- 
losophe Chretien.) The fourth degree of the 
Order of African Architects. 

Philosopher, Grand and Sub- 
lime Hermetic. {Grand et Sublime 
Philosophe Hermetique.) A degree in the 



manuscript collection of Peuvret. Twelve 
other degrees of Philosopher were con- 
tained in the same collection, namely, Grand 
Neapolitan Philosopher, Grand Practical 
Philosopher, Kabbalistic Philosopher, Kab- 
balistic Philosopher to the Number 5, Per- 
fect Mason Philosopher, Perfect Master 
Philosopher, Petty Neapolitan Philoso- 
pher, Petty Practical Philosopher, Sub- 
lime Philosopher, Sublime Philosopher to 
the Number 9, and Sublime Practical Phil- 
osopher. They are probably all Kabba- 
listic or Hermetic degrees. 

Philosopher of Hermes. {Phi- 
losophe d' Hermes.) A degree contained in 
the Archives of the Lodge of Saint Louis 
des Amis Reunis at Calais. 

Philosopher, Sublime. {Sublime 
Philosophe.) 1. The fifty-third degree of 
the Rite of Mizraim. 2. The tenth class 
of the Rite of the Philalethes. 

Philosopher, Sublime Un- 
known. (Sublime Philosophe Inconnu.) 
The seventy-ninth degree of the Metropol- 
itan Chapter of France. 

Philosopher, the Iiittle. {Le pe- 
tit Philosophe.) A degree in the collection 
of Pyron. 

Philosopher, Unknown. {Philo- 
sophe Inconnu.) The ninth class of the Rite 
of the Philalethes. It was so called in 
reference to St. Martin, who had adopted 
that title as his pseudonym, and was uni- 
versally known by it among his disciples. 

Philosopher's Stone. It was the 
doctrine of the alchemists, that there was a 
certain mineral, the discovery of which was 
the object of their art, because, being mixed 
with the baser metals, it would transmute 
these into gold. This mineral, known only 
to the adepts, they called lapisphilosophorum, 
or the philosopher's stone. Hitchcock, who 
wrote a book in 1857, {Alchemy and the Al- 
chemists,) to maintain the proposition that 
alchemy was a symbolic science, that its 
subject was Man, and its object the per- 
fection of men, asserts that the philos- 
opher's stone was a symbol of man. He 
quotes the old Hermetic philosopher, Isaac 
Holland, as saying that " though a man be 
poor, yet may he very well attain unto it 
[the work of perfection,] and may be em- 
ployed in making the philosopher's stone." 
And Hitchcock, (p. 76,) in commenting on 
this, says : " That is, every man, no matter 
how humble his vocation, may do the best 
he can in his place — may ' love mercy, do 
justly, and walk humbly with God ; ' and 
what more doth God require of any man?" 

If this interpretation be correct, then the 
philosopher's stone of the alchemists, and 
the spiritual temple of the Freemasons are 
identical symbols. 

Philosophic Degrees. All the de- 



580 



PHILOSOPHIC 



PHYSICAL 



grees of the Ancient and Accepted Scottish 
Rite above the eighteenth and below the 
thirty-third, are called philosophical de- 
grees, because, abandoning the symbolism 
based on the Temple, they seek to develop a 
system of pure theosophy. Some writers 
have contended that the seventeenth and 
eighteenth degrees should be classed with 
the philosophic degrees. But I cannot agree 
with them, since both of those degrees have 
preserved the idea of the Temple system. 
They ought rather to be called apocalyptic 
degrees, the seventeenth especially, because 
they do not teach the ancient philosophies, 
but are connected in their symbolism with 
the spiritual temple of the New Jerusalem. 

Philosophic Scottish Rite. This 
Rite consists of twelve degrees, as follows : 
1. 2. 3. Knight of the Black Eagle or 
Rose Croix of Heredom, divided into three 
parts ; 4. Knight of the Phoenix ; 5. Knight 
of the Sun ; 6. Knight of the Rainbow ; 
7. True Mason; 8. Knight of the Argo- 
naut ; 9. Knight of the Golden Fleece ; 10. 
Perfectly Initiated Grand Inspector; 11. 
Grand Scottish Inspector; 12. Sublime 
Master of the Luminous Ring. 

The three degrees of Ancient Craft Ma- 
sonry form the necessary basis of this sys- 
tem, although they do not constitute a part 
of the Rite. In its formation it expressly 
renounced the power to constitute symbolic 
Lodges, but reserved the faculty of affiliat- 
ing regularly constituted Lodges into its 
high degrees. Thory (Fond, du G. 0., p. 
162,) seems desirous of tracing the origin 
of the Rite to the Rosicrucians of the 
fourteenth century. But the reasons which 
he assigns for this belief are by no means 
satisfactory. The truth is, that the Rite was 
founded in 1775, in the celebrated Lodge 
of the Social Contract, (Control Social,) and 
that its principal founder was M. Boileau, 
a physician of Paris, and who had been 
a disciple of Pernetty, the originator of the 
Hermetic Rite at Avignon, whose Hermetic 
principles he introduced into the Philo- 
sophic Scottish Rite. Some notion may be 
formed of the nature of the system which 
was taught in this Rite, from the name of 
the degree which is at its summit. The 
Luminous Ring is a Pythagorean degree. 
In 1780, an Academy of the Sublime Mas- 
ters of the Luminous Ring was established 
in France, in which the doctrine was 
taught that Freemasonry was originally 
founded by Pythagoras, and in which the 
most important portion of the lectures was 
engaged in an explanation of the peculiar 
dogmas of the sage of Samos. 

The chief seat of the Rite had always 
been in the Lodge of Social Contract until 
1792, when, in common with all the other 
Masonic bodies of France, it suspended its 



labors. It was resuscitated at the termi- 
nation of the Revolution, and in 1805 the 
Lodge of the Social Contract, and that of 
St. Alexander of Scotland, assumed the 
title of the " Mother Lodge of the Phil- 
osophic Scottish Rite in France." This 
body was eminently literary in its char- 
acter, and in 1811 and 1812 possessed a 
mass of valuable archives, among which 
were a number of old charters, manuscript 
rituals, and Masonic works of great interest, 
in all languages. 

Philosophy Sublime. , (Philoso- 
phic Sublime.) The forty-eighth degree of 
the Rite of Mizraim. 

Phcenix. The old mythological le- 
gend of the phcenix is a familiar one. The 
bird was described as of the size of an eagle, 
with a head finely crested, a body covered 
with beautiful plumage, and eyes sparkling 
like stars. She was said to live six hundred 
years in the wilderness, when she built for 
herself a funereal pile of aromatic woods, 
which she ignited with the fanning of her 
wings, and emerged from the flames with a 
new life. Hence the phcenix has been 
adopted universally as a symbol of im- 
mortality. Higgins (Anacalypsis, ii. 441,) 
says that the phcenix is the symbol of an 
ever-revolving solar cycle of six hundred 
and eight years, and refers to the Pheni- 
cian word phen, which signifies a cycle. 
Aumont, the first Grand Master of the 
Templars after the martyrdom of De Mo- 
lay, and called the " Restorer of the Order," 
took, it is said, for his seal, a phcenix brood- 
ing on the flames, with the motto, " Ardet 
ut vivat" — She burns that she may live. 
The phcenix was adopted at a very early 
period as a Christian symbol, and several 
representations of it have been found in the 
catacombs. Its ancient legend, doubtless, 
caused it to be accepted as a symbol of the 
resurrection. 

Physical Qualifications. The 
physical qualifications of a candidate for 
initiation into Masonry may be considered 
under the three heads of Sex, Age, and 
Bodily Conformation. 1. As to Sex. It 
is a landmark that the candidate shall be 
a man. This, of course, prohibits the ini- 
tiation of a woman. 2. As to Age. The 
candidate must, say the Old Regulations, be 
of "mature and discreet age." The ritual 
forbids the initiation of an " old man in his 
dotage, or a young man under age." The 
man who has lost his faculties by an accu- 
mulation of years, or not yet acquired them 
in their full extent by immaturity of age, 
is equally incapable of initiation. (See 
Dotage and Mature Age.) 3. As to Bodily 
Conformation. The Gothic Constitutions 
of 926, or what is accepted as that docu- 
ment, prescribe that the candidate " must 



PICART'S 



PILGRIM 



581 



be without blemish, and have the full and 
proper use of his limbs ;" and the Charges 
of 1722 say " that he must have no maim 
or defect in his body that may render him 
incapable of learning the art, of serving his 
Master's lord, and being made a brother." 
And although a few jurists have been dis- 
posed to interpret this law with unauthor- 
ized laxity, the general spirit of the Insti- 
tution, and of all its authorities, is to ob- 
serve it rigidly. See the subject fully dis- 
cussed in the author's Text Book of Ma- 
sonic Jurisprudence, pp. 100-113. 

Picart's Ceremonies. Bernard 
Picart was a celebrated engraver of Am- 
sterdam, and the author of a voluminous 
work, which was begun in 1723, and con- 
tinued after his death, until 1737, by J. F. 
Bernard, entitled Ceremonies Religieuses de 
tous les peuple du monde. A second edition 
was published at Paris, in 1741, by the 
Abbes Banier and Le Mascrier, who entire- 
ly remodelled the work; and a third in 
1783 by a set of free-thinkers, who dis- 
figured, and still further altered the text 
to suit their own views. Editions, profess- 
ing to be reprints of the original one, have 
been subsequently published in 1807-9 and 
1816. The book has been recently deemed 
of some importance by the investigators 
of the Masonic history of the last century, 
because it contains an engraved list in two 
pages of the English Lodges which were in 
existence in 1735. The plate is, however, 
of no value as an original authority, since 
it is merely a copy of the Engraved List of 
Lodges, published by J. Pine in 1735. 

Pickaxe. An instrument used to 
loosen the soil and prepare it for digging. 
It is one of the working-tools of a Eoyal 
Arch Mason, and symbolically teaches him 
to loosen from his heart the hold of evil 
habits. 

Piece of Architecture. {Morgeau 
d y Architecture.) The French so call a dis- 
course, poem, or other production on the 
subject of Freemasonry. The definition 
previously given in this work under the 
title Architecture, in being confined to the 
minutes of the Lodge, is not sufficiently 
comprehensive. 

Pilgrim. A pilgrim (from the Italian 
pelegrino, and that from the Latin peregri- 
nus, signifying a traveller,) denotes one 
who visits holy places from a principle 
of devotion. Dante ( Vita Nuova) distin- 
guishes pilgrims from palmers thus : palm- 
ers were those who went beyond the sea to 
the East, and often brought back staves of 
palm- wood ; while pilgrims went only to 
the shrine of St. Jago, in Spain. But Sir 
Walter Scott says that the palmers were 
in the habit of passing from shrine to 
shrine, living on charity; but pilgrims 



made the journey to any shrine only once; 
and this is the more usually accepted dis^ 
tinction of the two classes. 

In the Middle Ages, Europe was filled 
with pilgrims repairing to Palestine to pay 
their veneration to the numerous spots con- 
secrated in the annals of Holy Writ, more 
especially to the sepulchre of our Lord. 

"It is natural," says Robertson, [Hist. 
ch. v., i. 19,) " to the human mind, to view 
those places which have been distinguished 
by being the residence of any illustrious 
personage, or the scene of any great trans- 
action, with some degree of delight and 
veneration. From this principle flowed the 
superstitious devotion with which Chris- 
tians, from the earliest ages of the church, 
were accustomed to visit that country 
which the Almighty had selected as the in- 
heritance of his favorite people, and in 
which the Son of God had accomplished 
the redemption of mankind. As this dis- 
tant pilgrimage could not be performed 
without considerable expense, fatigue, and 
danger, it appeared the more meritorious, 
and came to be considered as an expiation 
for almost every crime." 

Hence, by a pilgrimage to the Holy 
Land or to the shrine of some blessed 
martyr, the thunders of the church, and 
the more quiet, but not less alarming, re- 
proaches or* conscience were often averted. 
And as this was an act of penance, some- 
times voluntarily assumed, but oftener im- 
posed by the command of a religious su- 
perior, the person performing it was called a 
" Pilgrim Penitent" 

While the Caliphs of the East, a race of 
monarchs equally tolerant and sagacious, 
retained the sovereignty of Palestine, the 
penitents were undisturbed in the perform- 
ance of their pious pilgrimages. In fact, 
their visits to Jerusalem were rather en- 
couraged by these sovereigns as a commerce 
which, in the language of the author al- 
ready quoted, " brought into their domin- 
ions gold and silver, and carried nothing 
out of them but relics and consecrated trin- 
kets." 

But in the eleventh century, the Turks, 
whose bigoted devotion to their own creed 
was only equalled by their hatred of every 
other form of faith, but more especially of 
Christianity, having obtained possession of 
Syria, the pilgrim no longer found safety 
or protection in his pious journey. He 
who would then visit the sepulchre of his 
Lord must be prepared to encounter the 
hostile attacks of ferocious Saracens, and 
the " Pilgrim Penitent" laying aside his 
peaceful garb, his staff and russet cloak, 
was compelled to assume the sword and 
coat of mail and become a " Pilgrim War- 
rior" 



582 



PILGRIM 



PILLAR 



Having at length, through all the perils 
of a distant journey, accomplished the 
great object of his pilgrimage, and partly- 
begged his way amid poor or inhospitable 
regions, where a crust of bread and a draught 
of water were often the only alms that he 
received, and partly fought it amid the 
gleaming scimitars of warlike Turks, the 
Pilgrim Penitent and Pilgrim Warrior 
was enabled to kneel at the sepulchre of 
Christ, and offer up his devotions on that 
sacred spot consecrated in his pious mind 
by so many religious associations. 

But the experience which he had so 
dearly bought was productive of a noble 
an d a generous result. The Order of Knights 
Templars was established by some of those 
devoted heroes, who were determined to 
protect the pilgrims who followed them 
from the dangers and difficulties through 
which they themselves had passed, at times 
with such remote prospects of success. 
Many of the pilgrims having performed 
their vow of visiting the holy shrine, re- 
turned home, to live upon the capital of 
piety which their penitential pilgrimage 
had gained for them ; but others, imitating 
the example of the defenders of the sepul- 
chre, doffed their pilgrim's garb and united 
themselves with the knights who were 
contending with their infidel foes, and thus 
the Pilgrim Penitent, having by force of 
necessity become a Pilgrim Warrior, ended 
his warlike pilgrimage by assuming the 
vows of a Knight Templar. 

In this brief synopsis, the modern and 
Masonic Knight Templar will find a 
rational explanation of the ceremonies of 
that degree. 

Pilgrim Penitent. A term in the 
ritual of Masonic Templarism. It refers to 
the pilgrimage, made as a penance for sin, 
to the sepulchre of the Lord ; for the church 
promised the remission of sins and various 
spiritual advantages as the reward of the 
pious and faithful pilgrim. See Pilgrim. 

Pilgrim's Shell. See Scallop Shell. 

Pilgrim's Weeds. The costume of 
a pilgrim was thus called. It may be de- 
scribed as follows : In the first place, he 
wore a sclavina, or long gown, made of the 
darkest colors and the coarsest materials, 
bound by a leathern girdle, as an emblem 
of his humility and an evidence of his 
poverty ; a bourdon, or staff, in the form of 
a long walking stick, with two knobs at the 
top, supported his weary steps ; the rosary 
and cross, suspended from his neck, denoted 
the religious character he had assumed ; a 
scrip, or bag, held his scanty supply of pro- 
visions ; a pair of sandals on his feet, and 
a coarse round hat turned before, in the 
front of which was fastened a scallop shell, 
completed the rude toilet of the pilgrim of 



the Middle Ages. Spenser's description, 
in the Fairie Queen, (B. I., c. vi., st. 35,) of a 
pilgrim's weeds, does not much differ from 
this: 

" A silly man in simple weeds foreworn, 

And soiled with dust of the long dried way ; 
His sandals were with toilsome travel torne, 
And face all tann'd with scorching sunny 
ray; 
As he had travell'd many a summer's day, 

Through boiling sands of Araby and Inde ; 
And in his hand a Jacob's staff to stay 
His weary limbs upon ; and eke behind 
His scrip did hang, in which his needments 
he did bind." 

Pilgrim Templar. The part of the 
pilgrim represented in the ritual of the 
Masonic Knights Templars' degree is a 
symbolic reference to the career of the pil- 
grim of the Middle Ages in. his journey to 
the sepulchre in the Holy Land. See Pil- 
grim. 

Pilgrim Warrior. A term in the 
ritual of Masonic Templarism. It refers 
to the pilgrimage of the knights to secure 
possession of the holy places. This was 
considered a pious duty. " Whoever goes 
to Jerusalem/' says one of the canons of 
the Council of Clermont, " for the libera- 
tion of the Church of God, in a spirit of 
devotion only, and not for the sake of glory 
or of gain, that journey shall be esteemed 
a substitute for eveiy kind of penance." 
The difference between the pilgrim peni- 
tent and the pilgrim warrior was this : 
that the former bore only his staff, but the 
latter wielded his sword. 

Pilier. The title given to each of the 
conventual bailiffs or heads of the eight 
languages of the Order of Malta, and by 
which they were designated in all official 
records. It signifies a pillar or support of 
an edifice, and was metaphorically applied 
to these dignitaries as if they were the 
supports of the Order. 

Pillar. In the earliest times it was cus- 
tomary to perpetuate remarkable events, or 
exhibit gratitude for providential favors, 
by the erection of pillars, which by the 
idolatrous races were dedicated to their 
spurious gods. Thus Sanconiatho tells us 
that Hypsourianos and Ousous, who lived 
before the flood, dedicated two pillars to 
the elements fire and air. Among the 
Egyptians the pillars were, in general, in 
the form of obelisks from fifty to one hun- 
dred feet high, and exceedingly slender in 
proportion. Upon their four sides hiero- 
glyphics were often engraved. According 
to Herodotus, they were first raised in 
honor of the sun, and their pointed form 
was intended to represent his rays. Many 
of these monuments still remain. 

In the antediluvian ages, the posterity of 



PILLAR 



PILLARS 



583 



Seth erected pillars ; " for/' says the Jewish 
historian, "that their inventions might not 
be lost before they were sufficiently known, 
upon Adam's prediction, that the world 
was to be destroyed at one time by the force 
of fire, and at another time by the violence 
of water, they made two pillars, the one of 
brick, the other of stone ; they inscribed 
their discoveries on them both, that in case 
the pillar of brick should be destroyed by 
the flood, the pillar of stone might remain, 
and exhibit those discoveries to mankind, 
and also inform them that there was another 
pillar of brick erected by them." Jacob 
erected a pillar at Bethel, to commemorate 
his remarkable vision of the ladder, and 
afterwards another one at Galeed as a me- 
morial of his alliance with Laban. Joshua 
erected one at Gilgal to perpetuate the re- 
membrance of his miraculous crossing of 
the Jordan. Samuel set up a pillar be- 
tween Mizpeh and Shen, on account of a 
defeat of the Philistines, and Absalom 
erected another in honor of himself. 

The doctrine of gravitation was unknown 
to the , people of the primitive ages, and 
they were unable to refer the support of 
the earth in its place to this principle. 
Hence they looked to some other cause, 
and none appeared to their simple and un- 
philosophic minds more plausible than that 
it was sustained by pillars. The Old Tes- 
tament abounds with reference to this idea. 
Hannah, in her song of thanksgiving, ex- 
claims : " The pillars of the earth, are the 
Lord's, and he hath set the world upon 
them." (1 Sam. ii. 8.) The Psalmist sig- 
nifies the same doctrine in the following 
text: "The earth and all the inhabitants 
thereof are dissolved; I bear up the 
pillars of it." (Ps. lxxv. 3.) And Job 
says : " He shaketh the earth out of her 
places, and the pillars thereof tremble." 
(xxvi. 7.) All the old religions taught the 
same doctrine ; and hence pillars being re- 
garded as the supporters of the earth, they 
were adopted as the symbol of strength and 
firmness. To this, Dudley {Naology, 123,) 
attributes the origin of pillar worship, 
which prevailed so extensively among the 
idolatrous nations of antiquity. " The rev- 
erence," says he, "shown to columns, as 
symbols of the power of the Deity, was 
readily converted into worship paid to 
them as idols of the real presence." But 
here I think he has fallen into a mistake. 
The double pillars or columns, acting as 
an architectural support, were, it is true, 
symbols derived from a natural cause of 
strength and permanent firmness. But 
there was another more prevailing sym- 
bology. The monolith, or circular pillar, 
standing alone, was, to the ancient mind, a 
representation of the Phallus, the symbol 



of the creative and generative energy of 
Deity, and it is in these Phallic pillars 
that we are to find the true origin of pillar 
worship, which was only one form of 
Phallic worship, the most predominant of 
all the cults to which the ancients were 
addicted. 

Pillars of Cloud and Fire. The 
pillar of cloud that went before the Israel- 
ites by day, and the pillar of fire that pre- 
ceded them by night, in their journey 
through the wilderness, are supposed to be 
alluded to by the pillars of Jachin and 
Boaz at the porch of Solomon's Temple. 
We find' this symbolism at a very early 
period in the last century, having been in- 
corporated into the lecture of the second 
degree, where it still remains. " The pillar 
on the right hand," says Calcott, ( Cand. 
Disq., 66,) "represented the pillar of the 
cloud, and that on the left the pillar of fire," 
If this symbolism be correct, the pillars 
of the porch, like those of the wilderness, 
would refer to the superintending and pro- 
tecting power of Deity. 

Pillars of Enoch. Two pillars 
erected by Enoch, for the preservation of 
the antediluvian inventions, and which are 
repeatedly referred to in the "Legend of the 
Craft," contained in the Old Constitutions, 
and in the high degrees of modern times. 
See Enoch. 

Pillars of the Porch. The pillars 
most remarkable in Scripture history were 
the two erected by Solomon at the porch of 
the Temple, and which Josephus (Antiq., 
lib. i., cap. ii.,) thus describes : " Moreover, 
this Hiram made two hollow pillars, whose 
outsides were of brass, and the thickness 
of the brass was four fingers' breadth, and 
the height of the pillars was eighteen 
cubits, (27 feet,) and the circumference 
twelve cubits, (18 feet;) but there was cast 
with each of their chapiters lily-work, that 
stood upon the pillar, and it was elevated 
five cubits, (7^ feet,) round about which 
there was net- work interwoven with small 
palms made of brass, and covered the lily- 
work. To this also were hung two hundred 
pomegranates, in two rows. The one of 
these pillars he set at the entrance of the 
porch on the right hand, {or south,) and 
called it Jachin, and the other at the left 
hand, {or north,) and called it Boaz." 

It has been supposed that Solomon, in 
erecting these pillars, had reference to the 
pillar of cloud and the pillar of fire which 
went before the Israelites in the wilderness, 
and that the right hand or south pillar rep- 
resented the pillar of cloud, and the left 
hand or north pillar represented that of 
fire. Solomon did not simply erect them 
as ornaments to the Temple, but as me- 
morials of God's repeated promises of sup- 



584 



PILLARS 



PILLARS 



port to his people of Israel. For the pillar 
yD"" (Jachin), derived from the words |"]* 
(Jah), " Jehovah," and jOH (achin), " to es- 
tablish," signifies that "God will establish 
his house of Israel ; " while the pillar J]/^ 
(Boaz), compounded of J (&)> "in" and 
ty {oaz), "strength," signifies that "in 
strength shall it be established." And thus 
were the Jews, in passing through the 
porch to the Temple, daily reminded of 
the abundant promises of God, and in- 
spired with confidence in his protection 
and gratitude for his many acts of kind- 
ness to his chosen people. 

The construction of these pillars. — There 
is no part of the architecture of the ancient 
Temple which is so difficult to be under- 
stood in its details as the scriptural ac- 
count of these memorable pillars. Free- 
masons, in general, intimately as their 
symbolical signification is connected with 
some of the most beautiful portions of their 
ritual, appear to have but a confused no- 
tion of their construction and of the true 
disposition of the various parts of which 
they are composed. Mr. Ferguson says 
(Smith, Diet. Bib.,) that there are no fea- 
tures connected with the Temple which 
have given rise to so much controversy, or 
been so difficult to explain, as the form of 
these two pillars. 

Their situation, according to Lightfoot, 
was within the porch, at its very entrance, 
and on each side of the gate. They were 
therefore seen, one on the right and the 
other on the left, as soon as the visitor 
stepped within the porch. And this, it 
will be remembered, in confirmation, is the 
very spot in which Ezekiel (xi. 49,) places 
the pillars that he saw in his vision of the 
Temple. " The length of the porch was 
twenty cubits, and the breadth eleven cubits ; 
and he brought me by the steps whereby 
they went up to it, and there were pillars 
by the posts, one on this side, and another 
on that side." The assertion made by 
some writers, that they were not columns 
intended to support the roof, but simply 
obelisks for ornament, is not sustained by 
sufficient authority ; and as Ferguson very 
justly says, not only would the high roof 
look painfully weak, but it would have 
been impossible to construct it, with the 
imperfect science of those days, without 
some such support. 

These pillars, we are told, were of brass, 
as well as the chapiters that surmounted 
them, and were cast hollow. The thickness 
of the brass of each pillar was " four fingers, 
or a hand's breadth," which is equal to 
three inches. According to the accounts 
in 1 Kings viii. 15, and in Jeremiah lii. 21, 
the circumference of each pillar was twelve 
cubits. Now, according to the Jewish 



computation, the cubit used in the meas- 
urement of the Temple buildings was six 
hands' breadth, or eighteen inches. Accord- 
ing to the tables of Bishop Cumberland, 
the cubit was rather more, he making it 
about twenty-two inches ; but I adhere to 
the measure laid down by the Jewish wri- 
ters as probably more correct, and certain- 
ly more simple for calculation. The cir- 
cumference of each pillar, reduced by this 
scale to English measure, would be eighteen 
feet, and its diameter about six. 

The reader of the scriptural accounts of 
these pillars will be not a little puzzled 
with the apparent discrepancies that are 
found in the estimates of their height as 
given in the Books of Kings and Chron- 
icles. In the former book, it is said that 
their height was eighteen cubits, and in 
the latter it was thirty-five, which latter 
height Whiston observes would be contrary 
to all the rules of architecture. But the 
discrepancy is easily reconciled by suppos- 
ing — which, indeed, must have been the 
case — that in the Book of Kings the pillars 
are spoken of separately, and that in 
Chronicles their aggregate height is cal- 
culated ; and the reason why, in this latter 
book, their united height is placed at thirty- 
five cubits instead of thirty-six, which 
would be the double of eighteen, is because 
they are there measured as they appeared 
with the chapiters upon them. Now half 
a cubit of each pillar was concealed in 
what Lightfoot calls "the whole of the 
chapiter," that is, half a cubit's depth of 
the lower edge of the chapiter covered the 
top of the pillar, making each pillar, ap- 
parently, only seventeen and a half cubits' 
high, or the two thirty-five cubits as laid 
down in the Book of Chronicles. 

This is a much better method of recon- 
ciling the discrepancy than that adopted 
by Calcott, who supposes that the pedestals 
of the pillars were seventeen cubits high — 
a violation of every rule of architectural 
proportion with which we would be reluc- 
tant to charge the memory of so " cunning 
a workman " as Hiram the Builder. The 
account in Jeremiah agrees with that in the 
Book of Kings. The height, therefore, of 
each of these pillars was, in English meas- 
ure, twenty-seven feet. The chapiter or 
pomel was five cubits, or seven and a half 
feet more ; but as half a cubit, or nine 
inches, was common to both pillar and 
chapiter, the whole height from the ground 
to the top of the chapiter was twenty-two 
cubits and a half, or thirty-three feet and 
nine inches. 

Mr. Ferguson has come to a different 
conclusion. He says in the article Temple, 
in Smith's Dictionary of the Bible, that " ac- 
cording to 1 Kings vii. 15, the pillars were 



PILLARS 



PILLARS 



585 



eighteen cubits high and twelve in circum- 
ference, with capitals five cubits in height. 
Above this was (ver. 19) another member, 
called also chapiter of lily-work, four cubits 
in height, but which, from the second men- 
tion of it in ver. 22, seems more probably 
to have been an entablature, which is ne- 
cessary to complete the order. As these 
members make out twenty-seven cubits, 
leaving three cubits, or 4£ feet, for the slope 
of the roof, the whole design seems reason- 
able and proper." He calculates, of course, 
on the authority of the Book of Kings, 
that the height of the roof of the porch 
was thirty cubits, and assumes that these 
pillars were columns by which it was sup- 
ported, and connected with it by an entab- 
lature. 

Each of these pillars was surmounted by 
a chapiter, which was five cubits, or seven 
and a half feet in height. The shape and 
construction of this chapiter require some 
consideration. The Hebrew word which 
is used in this place is rniTO? (koteret.) 
Its root is to be found in the word IfO? 
(keter,) which signified " a crown," and is 
so used in Esther vi. 8, to designate the 
royal diadem of the king of Persia. The 
Chaldaic version expressly calls the chapi- 
ter "a crown ;" but Rabbi Solomon, in his 
commentary, uses the word S'DIS, \pomel,) 
signifying "a globe or spherical body," 
and Rabbi Gershom describes it as "like 
two crowns joined together." Lightfoot 
says, " it was a huge, great oval, five cubits 
high, and did not only sit upon the head 
of the pillars, but also flowered or spread 
them, being larger about, a great deal, than 
the pillars themselves." The Jewish com- 
mentators say that the two lower cubits of 
its surface were entirely plain, but that 
the three upper were richly ornamented. 
To this ornamental part we now come. 

In the First Book of Kings, ch. vii., verses 
17, 20, 22, the ornaments of the chapiters 
are thus described : 

" And nets of checker- work and wreaths 
of chain- work, for the chapiters which 
were upon the tops of the pillars ; seven 
for the one chapiter, and seven for the 
other chapiter. 

"And he made the pillars, and two rows 
round about upon the one net-work, to 
cover the chapiters that were upon the top, 
with pomegranates ; and so did he for the 
other chapiter. 

" And the^ chapiters that were upon the 
top of the pillars were of lily-work in the 
porch, four cubits. 

" And the chapiters upon the two pillars 
had pomegranates also above, over against 
the belly, which was by the pet-work; and 
the pomegranates were two hundred in 
rows, round about upon the other chapiter. 
3 Y 



" And upon the top of the pillars was 
lily- work ; so was the work of the pillars 
finished." 

Let us endeavor to render this descrip- 
tion, which appears somewhat confused 
and unintelligible, plainer and more com- 
prehensible. 

The " nets of checker-work" is the first 
ornament mentioned. The words thus 
translated are in the original QODC 
HDSE' iMP^S, wnich Lightfoot prefers 
rendering thickets of branch work ; " and 
he thinks that the true meaning of the 
passage is, that " the chapiters were curi- 
ously wrought with branch work, seven 
goodly branches standing up from the 
belly of the oval, and their boughs and 
leaves curiously and lovelily intermingled 
and interwoven one with another." He 
derives his reason for this version from 
the fact that the same word, PODt^ * s 
translated, "thicket" in the passage in 
Genesis (xxii. 13,) where the ram is de- 
scribed as being " caught in a thicket by 
his horns ;" and in various other passages 
the word is to be similarly translated. 
But, on the other hand, we find it used in 
the Book of Job, where it evidently signi- 
fies a net made of meshes : " For he is cast 
into a net by his own feet and he walketh 
upon a snare." (Job xvii. 8.) In 2 Kings 
i. 2, the same word is used, where our 
translators have rendered it a lattice; 
" Ahaziah fell down through a lattice in 
his upper chamber." I am, therefore, not 
inclined to adopt the emendation of Light- 
foot, but rather coincide with the received 
version, as well as the Masonic tradition, 
that this ornament was a simple net-work 
or fabric consisting of reticulated lines — 
in other words, a lattice-work. 

The "wreaths of chain-work" that are 
next spoken of are less difficult to be 
understood. The word here translated 
" wreath " is nD , S*»J, and is to be found in 
Deuteronomy Xxii. 12, where it distinctly 
means fringes : " Thou shalt make thee 
fringes upon the four quarters of thy ves- 
ture." Fringes it should also be translated 
here. " The fringes of chain-work," I sup- 
pose, were therefore attached to, and hung 
down from, the net-work spoken of above, 
and were probably in this case, as when 
used upon the garments of the Jewish high 
priest, intended as a "memorial of the 
law." 

The "lily-work" is the last ornament 
that demands our attention. And here the 
description of Lightfoot is so clear and evi- 
dently correct, that I shall not hesitate to 
quote it at length. " At the head of the 
pillar, even at the setting on of the chapi- 
ter, there was a curious and a large border 
or circle of lily-work, which stood out four 



586 



PILLARS 



PILLARS 



cubits under the chapiter, and then turned 
down, every lily or long tongue of brass, 
with a neat bending, and so seemed as a 
flowered crown to the head of the pillar, 
and as a curious garland whereon the 
chapiter had its seat." 

There is a very common error among 
Masons, which has been fostered by the 
plates in our Monitors, that there were 
on the pillars chapiters, and that these 
chapiters were again surmounted by globes. 
The truth, however, is that the chapiters 
themselves were " the pomels or globes," 
to which our lecture, in the Fellow Craft's 
degree, alludes. This is evident from what 
has already been said in the first part of 
the preceding description. The lily here 
spoken of is not at all related, as might be 
supposed, to the common lily — that one 
spoken of in the New Testament. It was 
a species of the lotus, the Nymphaea lotos, 
or lotus of the Nile. This was among the 
Egyptians a sacred plant, found every- 
where on their monuments, and used in 
their architectural decorations. It is evi- 
dent, from their description in Kings, that 
the pillars of the porch of King Solomon's 
Temple were copied from the pillars of the 
Egyptian temples. The maps of the earth 
and the charts of the celestial constella- 
tions which are sometimes said to have 
been engraved upon these globes, must be 
referred to the pillars, where, according to 
Oliver, a Masonic tradition places them — 
an ancient custom, instances of which we 
find in profane history. This is, however, 
by no means of any importance, as the 
symbolic allusion is perfectly well pre- 
served in the shapes of the chapiters, with- 
out the necessity of any such geographical 
or astronomical engraving upon them. 
For being globular, or nearly so, they may 
be justly said to have represented the celes- 
tial and terrestrial spheres. 

The true description, then, of these 
memorable pillars, is simply this. Imme- 
diately within the porch of the Temple, 
and on each side of the door, were placed 
two hollow brazen pillars. The height of 
each was twenty-seven feet, the diameter 
about six feet, and the thickness of the 
brass three inches. Above the pillar, and 
covering its upper part to the depth of 
nine inches, was an oval body or chapiter 
seven feet and a half in height. Springing 
out from the pillar, at the junction of the 
chapiter with it, was a row of lotus petals, 
which, first spreading around the chapiter, 
afterwards gently curved downwards to- 
wards the pillar, something like the Acan- 
thus leaves on the capital of a Corinthian 
column. About two-fifths of the distance 
from the bottom of the chapiter, or just 
below its most bulging part, a tissue of 



net- work was carved, which extended over 
its whole upper surface. To the bottom of 
this net-work was suspended a series of 
fringes, and on these again were carved two 
rows of pomegranates, one hundred being 
in each row. 

This description, it seems to me, is the 
only one that can be reconciled with the 
various passages in the Books of Kings, 
Chronicles, and Josephus, which relate to 
these pillars, and the only one that can 
give the Masonic student a correct concept 
tion of the architecture of these important 
symbols. 

And now as to the Masonic symbolism 
of these two pillars. As symbols they 
have been very universally diffused and are 
to be found in all rites. Nor are they of a 
very recent date, for they are depicted on 
the earliest tracing-boards, and are alluded 
to in the catechisms before the middle of 
the last century. Nor is this surprising; 
for as the symbolism of Freemasonry is 
founded on the Temple of Solomon, it was 
to be expected that these important parts 
of the Temple would be naturally included 
in the system. But at first the pillars ap- 
pear to have been introduced into the lec- 
tures rather as parts of a historical detail 
than as significant symbols — an idea which 
seems gradually to have grown up. The 
catechism of 1731 describes their name, 
their size, and their material, but says 
nothing of their symbolic import. Yet 
this had been alluded to in the scriptural 
account of them, which says that the names 
bestowed upon them were significant. 

What was the original or scriptural sym- 
bolism of the pillars has been very well ex- 
plained by Dudley, in his Naology. He 
says, (p. 121,) that " the pillars represented 
the sustaining power of the great God. 
The flower of the lotus or water-lily rises 
from a root growing at the bottom of the 
water, and maintains its position on the 
surface by its columnar stalk, which be- 
comes more or less straight as occasion re- 
quires ; it is therefore aptly symbolical of 
the power of the Almighty constantly em- 
ployed to secure the safety of all the world. 
The chapiter is the body or mass of the 
earth ; the pomegranates, fruits remark- 
able for the number of their seeds, are 
symbols of fertility; the wreaths, drawn 
variously over the surface of the chapiter 
or globe, indicate the courses of the heav- 
enly bodies in the heavens around the 
earth, and the variety of the seasons. The 
pillars were properly placed in the porch 
or portico of the Temple, for they suggested 
just ideas of the power of the Almighty, of 
the entire dependence of man upon him, 
the Creator ; and doing this, they exhorted 
all to fear, to love, and obey him." 



PINCEAU 



PLOT 



587 



It was, however, Hutchinson who first 
introduced the symbolic idea of the pillars 
into the Masonic system. He says : " The 
pillars erected at the porch of the Temple 
were not only ornamental, but also carried 
with them an emblematical import in their 
names : Boaz being, in its literal translation, 
in thee is strength ; and Jachin, it shall be es- 
tablished, which, by a very natural transpo- 
sition, may be put thus : O Lord, thou art 
mighty, and thy power is established from 
everlasting to everlasting." 

Preston subsequently introduced the 
symbolism, considerably enlarged, into his 
system of lectures. He adopted the refer- 
ence to the pillars of fire and cloud, which 
is still retained. 

The Masonic symbolism of the two pil- 
lars may be considered, without going into 
minute details, as being twofold. First, 
in reference to the names of the pillars, 
they are symbols of the strength and sta- 
bility of the Institution ; and then in refer- 
ence to the ancient pillars of fire and cloud, 
they are symbolic of our dependence on the 
superintending guidance of the Grand 
Architect of the Universe, by which alone 
that strength and stability are secured. 

Pinceau. French, a pencil ; but in 
the technical language of French Masonry 
it is a pen. Hence, in the minutes of 
French Lodges, tenir le pinceau means to act 
as Secretary. 

Pine Cone. The tops or points of the 
rods of deacons are often surmounted by a 
pine cone or pineapple. This is in imita- 
tion of the Thyrsus, or sacred staff of Bac- 
chus, which was a lance or rod enveloped 
in leaves of ivy, and having on the top 
a cone or apple of the pine. To it sur- 
prising virtues were attributed, and it was 
introduced into the Dionysiac mysteries as 
a sacred symbol. 

Pirlet. The name of a tailor of Paris, 
who, in 1762, organized a body called 
" Council of Knights of the East," in op- 
position to the Council of Emperors of the 
East and West. 

Pius Til. On the 13th August, 1814, 
Pope Pius VII. issued an edict forbidding 
the meetings of all secret societies, and es- 
pecially the Freemasons and Carbonari, 
under heavy corporal penalties, to which 
were to be added, according to the malig- 
nity of the cases, partial or entire confisca- 
tion of goods, or a pecuniary fine. The 
edict also renewed the bull of Clement XII., 
by which the punishment of death was 
incurred by those who obstinately per- 
sisted in attending the meetings of Free- 
masons. 

Place. In strict Masonic ritualism 
the positions occupied by the Master and 
Wardens are called stations ; those of the 



other officers, places. This distinction is 
not observed in the higher degrees. See 
Stations. 

Planche Tracee. The name by 
which the minutes are designated in French 
Lodges. Literally, planche is a board, and 
tracee, delineated. The planche tracee is 
therefore the board on which the plans of 
the Lodge have been delineated. 

Plans and Designs. The plans 
and designs on the Trestle-Board of the 
Master, by which the building is erected, 
are, in Speculative Masonry, symbolically 
referred to the moral plans and designs of 
life by which we are to construct our spirit- 
ual temple, and in the direction of which 
we are to be instructed by some recognized 
Divine authority. See Trestle- Board. 

Platonic Academy. See Academy, 
Platonic. 

Plenty. The ear of corn, or sheaf of 
wheat, is, in the Masonic system, the sym- 
bol of plenty. In ancient iconography, 
the goddess Plenty was represented by a 
young nymph crowned with flowers, and 
holding in the right hand the horn of 
Amalthea, the goat that suckled Jupiter, 
and in her left a bundle of sheaves of 
wheat, from which the ripe grain is falling 
profusely to the ground. There have been 
some differences in the representation of 
the goddess on various medals; but, as 
Montfaucon shows, the ears of corn are an 
indispensable part of the symbolism. See 
Shibboleth. 

Plot Manuscript. Dr. Plot, in his 
History of Staffordshire, speaks of " a scrole 
or parchment volume," in the possession 
of the Masons of the seventeenth century, 
in which it is stated that the " charges and 
manners were after perused and approved 
by King Henry VI." Dr. Oliver {Golden 
Remains, iii. 35,) thinks that Plot here re- 
ferred to what is known as the Leland MS., 
which, if true, would be a proof of the au- 
thenticity of that document. Bui Oliver 
gives no evidence of the correctness of his 
assumption. It is more probable that the 
manuscript which Dr. Plot loosely quotes 
has not yet been recovered. 

Plot, M.B., Robert. Born in 1651, 
and died in 1696. He was a Professor of 
Chemistry at Oxford, and Keeper of the 
Ashmolean Museum, £o which position he 
had been appointed by Elias Ashmole, to 
whom, however, he showed but little grat- 
itude. Dr. Plot published, in 1686, The 
Natural History of Staffordshire, a work 
in which he went out of his way to attack 
the Masonic institution. An able defence 
against this attack will be found in the 
third volume of Oliver's Golden Remains 
of the Early Masonic Writers. The work 
of Dr. Plot is both interesting and valu- 



588 



PLOT 



PLUMB 



able to the Masonic student, as it exhibits 
the condition of Freemasonry in the latter 
part of the seventeenth century, certainly, 
if not at a somewhat earlier period, and 
is an anticipated answer to the assertions 
of the iconoclasts who would give Freema- 
sonry its birth in 1717. For this purpose, 
I insert so much of his account as refers to 
the customs of the society in 1686. 

" They have a custom in Staffordshire, 
of admitting men into the Society of Free- 
masons, that in the Morelands of this 
country seems to be of greater request 
than anywhere else, though I find that the 
custom spread more or less all over the 
nation ; for here I found persons of the 
most eminent quality that did not disdain 
to be of this fellowship ; nor, indeed, need 
they, were it of that antiquity and honor, 
that is pretended in a large parchment 
volume they have amongst them, contain- 
ing the history and rules of the Craft of 
Masonry, which is there deduced not only 
from sacred writ, but profane story ; par- 
ticularly that it was brought into England 
by St. Amphibalus, and first communi- 
cated to St. Alban, who set down the 
charges of Masonry, and was made pay- 
master and governor of the king's works, 
and gave them charges and manners as St. 
Amphibalus had taught him, which were 
after confirmed by King Athelstan, whose 
youngest son Edwyn loved well Masonry, 
took upon him the charges, and learned the 
manners, and obtained for them of his 
father a free charter. Whereupon he 
caused them to assemble at York, and to 
bring all the old books of their Craft, and 
out of them ordained such charges and 
manners as they then thought fit ; which 
charges in the said scrole, or parchment 
volume, are in part declared ; and thus was 
the Craft of Masonry grounded and con- 
firmed in England. It is also there de- 
clared that these charges and manners 
were after perused and approved by King 
Henry VI. and his council, both as to 
Masters and fellows of this Right Wor- 
shipful Craft. 

" Into which Society, when they are ad- 
mitted, they call a meeting (or Lodge, as 
they term it in some places), which must 
consist at least of five or six of the ancients 
of the Order, whom Xhe candidates present 
with gloves, and so likewise to their wives, 
and entertain with a collation, according 
to the custom of the place : this ended, they 
proceed to the admission of them, which 
chiefly consists in the communication of 
certain secret signs, whereby they are 
known to one another all over the nation, 
by which means they have maintenance 
whither ever they travel, for if any man 
appear, though altogether unknown, that 



can show any of these signs to a fellow of 
the Society, whom they otherwise call an 
Accepted Mason, he is obliged presently to 
come to him, from what company or place 
soever he be in ; nay, though from the top 
of a steeple, what hazard or inconvenience 
soever he run, to know his pleasure and 
assist him ; viz., if he want work, he is 
bound to find him some ; or if he cannot 
do that, to give him money, or otherwise 
support him till work can be had, which is 
one of their articles ; and it is another, that 
they advise the masters they work for ac- 
cording to the best of their skill, acquaint- 
ing them with the goodness or badness of 
their materials, and if they be any way 
out in the contrivance of the buildings, 
modestly rectify them in it, that Masonry 
be not dishonored; and many such like 
that are commonly known ; but some others 
they have (to which they are sworn after 
their fashion) that none know but them- 
selves." (Nat. Hist, of Staffordshire, ch. viii., 
p. 316.) 

Plumb. An instrument used by Oper- 
ative Masons to erect perpendicular lines, 
and adopted in Speculative Masonry as 
one of the working-tools of a Fellow Craft. 
It is a symbol of rectitude of conduct, and 
inculcates that integrity of life and unde- 
viating course of moral uprightness which 
can alone distinguish the good and just 
man. As the operative workman erects his 
temporal building with strict observance 
of that plumb-line, which will not permit 
him to deviate a hair's breadth to the right 
or to the left, so the speculative Mason, 
guided by the unerring principles of right 
and truth inculcated in the symbolic teach- 
ings of the same implement, is steadfast in 
the pursuit of truth, neither bending be- 
neath the frowns of adversity nor yielding 
to the seductions of prosperity. 

To the man thus just and upright, the 
Scriptures attribute, as necessary parts of 
his character, kindness and liberality, tem- 
perance and moderation, truth and wisdom; 
and the Pagan poet Horace (lib. iii., od. 3,) 
pays, in one of his most admired odes, an 
eloquent tribute to the stern immutability 
of the man who is upright and tenacious 
of purpose. 

It is worthy of notice that, in most lan- 
guages, the word which is used in a direct 
sense to indicate straightness of course or 
perpendicularity of position, is also em- 
ployed in a figurative sense to express up- 
rightness of conduct. Such are the Latin 
" rectum," which signifies at the same time 
a right line and honesty or integrity ; the 
Greek bp$6g , which means straight, standing 
upright, and also equitable, just, true ; and 
the Hebrew tsedeh, which in a physical 
sense denotes rightness, straightness, and in 



PLUMB-LINE 



POINTS 



589 



a moral, what is right and just. Our own 
word RIGHT partakes of this peculiar- 
ity, right being not wrong, as well as not 
crooked. 

As to the name, it may be remarked that 
plumb is the word used in Speculative 
Masonry. Webster says that as a noun 
the word is seldom used except in compo- 
sition. Its constant use, therefore, in Ma- 
sonry, is a peculiarity. 

Plniub-Iiiue. A line to which a 
piece of lead is attached so as to make 
it hang perpendicularly. The plumb-line, 
sometimes called simply the line, is one of 



the working-tools of the Past Mas- 
ter. According to Preston, it was 
one of the instruments of Masonry 



fe 



*yhich was presented to the Master 
of a Lodge at his installation, and 
he defines its symbolism as follows : 
"The line teaches the criterion of 
rectitude, to avoid dissimulation in 
conversation and action, and to di- 
rect our steps in the path which 
leads to immortality." This idea 
of the immortal life was always • 
connected in symbology with that of the 
perpendicular — something that rose di- 
rectly upwards. Thus in the primitive 
church, the worshipping Christians stood up 
at prayer on Sunday, as a reference to the 
Lord's resurrection on that day. This sym- 
bolism is not, however, preserved in the 
verse of the prophet Amos, (vii. 7,) which 
is read in this country as the Scripture 
passage of the second degree, where it 
seems rather to refer to the strict justice 
which God will apply to the people of Is- 
rael. It there coincides with the first 
Masonic definition that "the line 
teaches the criterion of moral recti- 
tude. 

Plumb-Role. A narrow board, 
having a plumb-line suspended from 
its top and a perpendicular mark 
through its middle. It is one of the 
working-tools of a Fellow Craft, but 
in Masonic language is called the 
Plumb, which see. 

Plurality of Votes. See Majority. 

Poetry of Masonry. Although 
Freemasonry has been distinguished more 
than any other single institution for the 
number of verses to which it has given 
birth, it has not produced any poetry of a 
very high order, except a few lyrical effu- 
sions. Ehyme, although not always of 
transcendent merit, has been a favorite 
form of conveying its instructions. The 
oldest of the Constitutions, that known 
as the Halliwell MS., is written in verse ; 
and almost all the early catechisms of the 
degrees were in the form of rhyme, which, 
although often doggerel in character, served 



as a convenient method of assisting the 
memory. But the imagination, which might 
have been occupied in the higher walks of 
poetry, seems in Freemasonry to have been 
expended in the construction of its sym- 
bolism, which may, however, be considered 
often as the results of true poetic genius. 
There are, besides the songs, of which the 
number in all languages is very great, an 
abundance of prologues and epilogues, 
of odes and anthems, some of which are not 
discreditable to their authors or to the In- 
stitution. But I know of very few poems 
on Masonic subjects of any length. The 
French have indulged more than any other 
nation in this sort of composition, and the 
earliest Masonic poem with which I am ac- 
quainted is one published at Frankfort, 
1756, with the title of Noblesse des Franc- 
Magons ou Institution de leur Societe avant le 
deluge universel et de son renouvellement apres 
le Deluge. 

It was printed anonymously, but the au- 
thorship of it is attributed to M. Jartigue. 
It is a transfer to verse of all the Masonic 
myths contained in the " Legend of the 
Craft" and the traditional history of Ander- 
son. Neither the material nor the execution 
exempt the author from Horace's denuncia- 
tion of poetic mediocrity. 

Points. In the Old Constitutions 
known as the Halliwell MS., there are fif- 
teen regulations which are called points. 
The fifteen articles which precede are said 
to have been in existence before the meet- 
ing at York, and then only collected after 
search, while the fifteen points were then 
enacted. Thus we are told — 

Fifteen artyculus they there sougton, (sought, 

found out,) 
And fifteen poyntys there they wrogton, 

(wrought, enacted.) 

The points referred to in the ritualistic 
phrase, " arts, parts, and points of the hid- 
den mysteries of Masonry," are the rules 
and regulations of the Institution. Phillips' 
New World of Words (edit. 1706) defines 
point as " an head or chief matter." It is 
in this sense that we speak of the " points 
of Masonry." 

Points of Entrance, Perfect. 
In the earliest lectures of the last century 
these were called " Principal Points." The 
designation of them as " Perfect Points of 
Entrance " was of a later date. They are 
described both in the English and the 
American systems. Their specific names, 
and their allusion to the four cardinal vir- 
tues, are the same in both ; but the verbal 
explanations differ, although not substan- 
tially. They are so called because they refer 
to four important points of the initiation. 
The Guttural refers to the entrance upon 



590 



POINTS 



POINT 



the penal responsibilities ; the Pectoral, to 
the entrance into the Lodge ; the Manual, 
to the entrance on the covenant ; and the 
Pedal, to the entrance on the instructions 
in the north-east. 

Points or Fellowship, Five. 
There are duties owing by every Mason to 
his brethren, and which, from their sym- 
bolic allusion to certain points of the body, 
and from the lesson of brotherly love which 
they teach, are called the " Five Points of 
Fellowship." They are symbolically illus- 
trated in the third degree, and have been 
summed up by Oliver as "assisting a 
brother in his distress, supporting him in 
his virtuous undertakings, praying for his 
welfare, keeping inviolate his secrets, and 
vindicating his reputation as well in his ab- 
sence as in his presence." (Landm., i. 185.) 

Cole, in the Freemasons' Library, (p. 
190,) gives the same ideas in diffuser lan- 
guage, as follows : 

"First. When the necessities of a 
brother call for my aid and support, I will 
be ever ready to lend him such assistance, 
to save him from sinking, as may not be 
detrimental to myself or connections, if I 
find him worthy thereof. 

" Second. Indolence shall not cause my 
footsteps to halt, nor wrath turn them aside ; 
but forgetting every selfish consideration, I 
will be ever swift of foot to serve, help, and 
execute benevolence to a fellow-creature in 
distress, and more particularly to a brother 
Mason. 

" Third. When I offer up my ejaculations 
to Almighty God, a brother's welfare I will 
remember as my own ; for as the voices of 
babes and sucklings ascend to the Throne of 
Grace, so most assuredly will the breath- 
ings of a fervent heart arise to the man- 
sions of bliss, as our prayers are certainly 
required of each other. 

"Fourth. A brother's secrets, delivered 
to me as such, I will keep as I would my 
own; as betraying that trust might be 
doing him the greatest injury he could sus- 
tain in this mortal life ; nay, it would be 
like the villany of an assassin, who lurks 
in darkness to stab his adversary, when 
unarmed and least prepared to meet an 
enemy. 

" Fifth. A brother's character I will sup- 
port in his absence as I would in his pres- 
ence : I will not wrongfully revile him 
myself, nor* will I suffer it to be done by 
others, if in my power to prevent it." 

The enumeration of these Points by some 
other more recent authorities differs from 
Cole's, apparently, only in the order in 
which the Points are placed. The latter 
order is given as follows in Mackey's Lexi- 
con of Freemasonry : 

" First. Indolence should not cause our 



footsteps to halt, or wrath turn them aside; 
but with eager alacrity and swiftness of 
foot, we should press forward in the exer- 
cise of charity and kindness to a distressed 
fellow-creature. 

" Secondly. In our devotions to Almighty 
God, we should remember a brother's wel- 
fare as our own ; for the prayers of a fer- 
vent and sincere heart will find no less 
favor in the sight of Heaven, because the 
petition for self is mingled with aspirations 
of benevolence for a friend. 

"Thirdly. When a brother intrusts to 
our keeping the secret thoughts of his 
bosom, prudence and fidelity should place 
a sacred seal upon our lips, lest, in an un- 
guarded moment, we betray the solemn 
trust confided to our honor. 

"Fourthly. When adversity has visited 
our brother, and his calamities call for our 
aid, we should cheerfully and liberally 
stretch forth the hand of kindness, to save 
him from sinking, and to relieve his neces- 
sities. 

" Fifthly. While with candor and kind- 
ness we should admonish a brother of his 
faults, we should never revile his character 
behind his back, but rather, when attacked 
by others, support and defend it." 

I have said that the difference here is ap- 
parently only in the order of enumeration, 
but really there is an important difference 
in the symbols on which the instructions 
are founded. In the old system, the sym- 
bols are the hand, the foot, the knee, the 
breast, and the back. In the new system, 
the first symbol or the hand is omitted, and 
the mouth and the ear substituted. I have 
no doubt that this omission of the first and 
insertion of the last are innovations, which 
sprung up in 1842 at the Baltimore Con- 
vention, and the enumeration given by 
Cole is the old and genuine one, which was 
originally taught in England by Preston, 
and in this country by Webb. 

Points, Twelve Grand. See Twelve 
Grand Points. 

Point within a Circle. This is a 
symbol of great interest and importance, 
and brings us into close connection with 
the early symbolism of the solar orb and 
the universe, which was predominant in 
the ancient sun-worship. The lectures of 
Freemasonry give what modern Monitors 
have made an exoteric explanation of the 
symbol, in telling us that the point repre- 
sents an individual brother, the circle the 
boundary line of his duty to God and man, 
and the two perpendicular parallel lines 
the patron saints of the Order — St. John 
the Baptist and St. John the Evangelist. 

But that this was not always its symbolic 
signification, we may collect from the true 
history of its connection with the phallus 



POINT 



POLAND 



591 



of the Ancient Mysteries. The phallus, as 
I have already shown under the word, was 
among the Egyptians the symbol of fecun- 
dity, expressed by the male generative 
principle. It was communicated from the 
rites of Osiris to the religious festivals 
of Greece. Among the Asiatics the same 
emblem, under the name of lingam, was, in 
connection with the female principle, wor- 
shipped as the symbols of the Great Father 
and Mother, or producing causes of the hu- 
man race, after their destruction by the 
deluge. On this subject, Captain Wilford 
{Asiat. Res.,) remarks "that it was believed 
in India, that, at the general deluge, every- 
thing was involved in the common destruc- 
tion except the male and female principles, 
or organs of generation, which were des- 
tined to produce a new race, and to repeo- 
ple the earth when the waters had subsided 
from its surface. The female principle, 
symbolized by the moon, assumed the form 
of a lunette or crescent; while the male 
principle, symbolized by the sun, assuming 
the form of the lingam, placed himself erect 
in the centre of the lunette, like the mast 
of a ship. The two principles, in this 
united form, floated on the surface of the 
waters during the period of their prevalence 
on the earth; and thus became the pro- 
genitors of a new race of men." Here, then, 
was the first outline of the point within a 
circle, representing the principle of fecun- 
dity, and doubtless the symbol, connected 
with a different history, that, namely, of 
Osiris, was transmitted by the Indian phil- 
osophers to Egypt, and to the other na- 
tions, who derived, as I have elsewhere 
shown, all their rites from the East. 

It was in deference to this symbolism 
that, as Higgins remarks (Anacal., ii. 306,) 
circular temples were in the very earliest 
ages universally erected in cyclar numbers 
to do honor to the Deity. 

In India, stone circles, or rather their 
ruins, are everywhere found; among the 
oldest of which, according to Moore, (Panth. 
242,) is that of Dipaldiana, and whose exe- 
cution will compete with that of the Greeks. 
In the oldest monuments of the Druids we 
find, as at Stonehenge and Abury, the cir- 
cle of stones. In fact, all the temples of 
the Druids were circular, with a single 
stone erected in the centre. A Druidical 
monument in Pembrokeshire, called Y 
Cromlech, is described as consisting of 
several rude stones pitched on end in a cir- 
cular order, and in the midst of the circle a 
vast stone placed on several pillars. Near 
Keswick, in Cumberland, says Oliver, (Signs 
and Symbols, 174,) is another specimen of 
this Druidical symbol. On a hill stands a 
circle of forty stones placed perpendicularly, 
of about five feet and a half in height, and 



one stone in the centre of greater alti- 
tude. 

Among the Scandinavians, the hall of 
Odin contained twelve seats, disposed in 
the form of a circle, for the principal gods, 
with an elevated seat in the centre for Odin. 
Scandinavian monuments of this form are 
still to be found in Scania, Zealand, and 
Jutland. 

But it is useless to multiply examples of 
the prevalence of this symbol among the 
ancients. And now let us apply this knowl- 
edge to the Masonic symbol. 

We have seen that the phallus and the 
point within a circle come from the same 
source, and must have been identical in 
signification. But the phallus was the 
symbol of fecundity, or the male generative 
principle, which by the ancients was sup- 
posed to be the sun, (they looking to the 
creature and not to the Creator, ) because by 
the sun's heat and light the earth is made 
prolific, and its productions are brought to 
maturity. The point within the circle was 
then originally the symbol of the sun ; and 
as the lingam of India stood in the centre 
of the lunette, so it stands within the centre 
of the Universe, typified by the circle, im- 
pregnating and vivifying it with its heat. 
And thus the astronomers have been led to 
adopt the same figure O as their symbol 
of the sun. 

Now it is admitted that the Lodge repre- 
sents the world or the universe, and the 
Master and Wardens within it represent 
the sun in three positions. Thus we arrive 
at the true interpretation of the Masonic 
symbolism of the point within the circle. 
It is the same thing, but under a different 
form, as the Master and Wardens of a 
Lodge. The Master and Wardens are sym- 
bols of the sun, the Lodge of the universe, 
or world, just as the point is the symbol of 
the same sun, and the surrounding circle 
of the universe. 

Poland. Freemasonry was introduced 
into Poland, in 1736, by the Grand Lodge of 
England; but in 1739 the Lodges were closed 
in consequence of the edict of King Augus- 
tus II., who enforced the bull of Pope 
Clement XII. From 1742 to 1749 Masonry 
was revived and several Lodges erected, 
which flourished for a time, but afterwards 
fell into decay. In 1766 Count Mosrynski 
sought to put it on a better footing, and in 
1769 a Grand Lodge was formed, of which 
he was chosen Grand Master. The Grand 
Lodge of England recognized this body as 
a Provincial Grand Lodge. On the first 
division of Poland, the labors of the Grand 
Lodge were suspended ; but they were re- 
vived in 1773 by Count Bruhl, who intro- 
duced the ritual of the Strict Observance, 
established several new Lodges, and ac- 



592 



POLITICS 



POMEGRANATE 



knowledged the supremacy of the United 
Lodges of Germany. There was a Lodge 
in Warsaw, working in the French Rite, 
under the authority of the Grand Orient 
of France, and another under the English 
system. These differences of Eites created 
many dissensions, but in August, 1781, the 
Lodge Catherine of the North Star received 
a Warrant as a Provincial Grand Lodge, 
and on December 27 of the same year the 
body was organized, and Ignatius Pococki 
elected Grand Master of all Polish and 
Lithuanian Lodges, the English system 
being .provisionally adopted. In 1794, with 
the dissolution of the kingdom, the Lodges 
in the Russian and Austrian portions of 
the partition were suppressed, and those 
only in Prussian Poland continued their 
existence. Upon the creation, by Napoleon, 
of the Grand Duchy of Warsaw, a Grand 
Orient of Poland was immediately estab- 
lished. This body continued in operation 
until 1823, with more than forty Lodges 
under its obedience. In November of that 
year the Order was interdicted in conse- 
quence of the ukase of the Emperor Alex- 
ander prohibiting all secret societies, and 
all the Lodges were thereon closed. Dur- 
ing the revolt of 1830 a few Lodges arose, 
but they lasted only until the insurrection 
was suppressed. 

Politics. There is no charge more 
frequently made against Freemasonry than 
that of its tendency to revolution, and 
conspiracy, and to political organizations 
which may affect the peace of society or 
interfere with the rights of governments. 
It was the substance of all Barruel's and 
Robison's accusations, that the Jacobinism 
of France and Germany was nurtured in 
the Lodges of those countries ; it was the 
theme of all the denunciations of the anti- 
Masons of our own land, that the Order 
was seeking a political ascendancy and an 
undue influence over the government ; it 
has been the unjust accusation of every 
enemy of the Institution in all times past, 
that its object and aim is the possession of 
power and control in the affairs of state. 
It is in vain that history records no in- 
stance of this unlawful connection between 
Freemasonry and politics; it is in vain 
that the libeller is directed to the Ancient 
Constitutions of the Order, which expressly 
forbid such connection; the libel is still 
written, and Masonry is again and again 
condemned as a political club. 

Polkal. A significant word in the 
high degrees, which means altogether sepa- 
rated, in allusion to the disunited condition 
of the Masonic Order at the time, divided 
as it was into various and conflicting rites. 
The word is corrupted from palcol, and is 
derived from the radical Sfl, pal, which, as 



Gesenius says, everywhere implies separa- 
tion, and the adverbial Sj, kol, wholly, 
altogether. 

Polycronicon. Ranulf Higden, a 
monk of Chester, who died in 1500, wrote 
under this title a Latin chronicle, which 
was afterwards translated into English by 
John Trevisa, and published by William 
Caxton, in 1482, as The Polycronicon; 
" conteynyng the Berynges and Dedes of 
many Tymes." Another edition was pub- 
lished (though, perhaps, it was the same 
book with a new title) by Wynkyn de 
Woorde, in 1485, as Policronicon, in which 
booke ben comprysed bryefly many wonderful 
hystoryes, Englished by one Trevisa, vicarye 
of Barkley, etc., a copy of which sold in 
1857 for £37. There was another trans- 
lation in the same century by an unknown 
author. The two translations made the 
book familiar to the English public, with 
whom it was at one time a favorite work. 
It was much used by the compiler or com- 
pilers of the Old Constitutions now known 
as the Cooke Manuscript. Indeed, I have 
very little doubt that the writers of the old 
Masonic records borrowed from the Poly- 
cronicon many of their early legends of 
Masonry. In 1865 there was published at 
London, under the authority of the Master 
of the Rolls, an edition of the original Latin 
chronicle, with both the English transla- 
tions, that of Trevisa and that of the un- 
known writer. 

Pomegranate. The pomegranate, 
as a symbol, was known to and highly es- 
teemed by the nations of antiquity. In 
the description of the pillars which stood 
at the porch of the Temple, (see 1 Kings 
vii. 15,) it is said that the artificer "made 
two chapiters of molten brass to set upon 
the tops of the pillars." Now the Hebrew 
word caphtorim, which has been translated 
" chapiters," and for which, in Amos ix. 1, 
the word " lintel " has been incorrectly sub- 
stituted, (though the marginal reading cor- 
rects the error,) signifies an artificial large 
pomegranate, or globe. The original mean- 
ing is not preserved in the Septuagint, 
which has ocfxuptoTvp, nor in the Vulgate, 
which uses "sphserula," both meaning 
simply " a round ball." But Josephus, in 
his Antiquities, has kept to the literal He- 
brew. It was customary to place such 
ornaments upon the tops or heads of 
columns, and in other situations. The 
skirt of Aaron's robe was ordered to be 
decorated with golden bells and pome- 
granates, and they were among the orna- 
ments fixed upon the golden candelabra. 
There seems, therefore, to have been at- 
tached to this fruit some mystic significa- 
tion, to which it is indebted for the venera- 
tion thus paid to it. If so, this mystic 



POMEGRANATE 



PONTIFF 



593 



meaning should be traced into spurious 
Freemasonry; for there, after all, if there 
be any antiquity in our Order, we shall find 
the parallel of all its rites and ceremonies. 

The Syrians at Damascus worshipped an 
idol which they called Rimmon. This was 
the same idol that was worshipped by Naa- 
man before his conversion, as recorded in 
the Second Book of Kings. The learned 
have not been able to agree as to the nature 
of this idol, whether he was a representa- 
tion of Helios or the Sun, the god of the 
Phenicians, or of Venus, or according to 
Grotius, in his commentary on the passage 
in Kings, of Saturn, or what, according to 
Statius, seems more probable, of Jupiter 
Cassius. But it is sufficient for the present 
purpose to know that Rimmon is the He- 
brew and Syriac for pomegranate. 

Cumberland, the learned Bishop of 
Peterborough, (Orig. Gent. Ant., p. 60,) 
quotes Achilles Statius, a converted Pagan, 
and Bishop of Alexandria^ as saying that 
on Mount Cassius (which Bochart places 
between Canaan and Egypt) there was a 
temple wherein Jupiter's image held a 
pomegranate in his hand, which Statius 
goes on to say, " had a mystical meaning." 
Sanconiathon thinks this temple was built 
by the descendants of the Cabiri. Cum- 
berland attempts to explain this mystery 
thus : " Agreeably hereunto I guess that 
the pomegranate in the hand of Jupiter or 
Juno, (because, when it is opened, it dis- 
closes a great number of seeds,) signified 
only, that those deities were, being long- 
lived, the parents of a' great many children, 
and families that soon grew into nations, 
which they planted in large possessions, 
when the world was newly begun to be 
peopled, by giving them laws and other use- 
ful inventions to make their lives com- 
fortable." < 

Pausanias (Corinthiaca, p. 59,) says he 
saw, not far from the ruins of Mycenae, an 
image of Juno holding in one hand a scep- 
tre, and in the other a pomegranate; but 
he likewise declines assigning any explana- 
tion of the emblem, merely declaring that 
it was aTToppijrorepog loyoq — "a forbidden 
mystery." That is, one which was forbid- 
den by the Cabiri to be divulged. 

In the festival of the Thesmophoria, ob- 
served in honor of the goddess Ceres, it was 
held unlawful for the celebrants (who were 
women) to eat the pomegranate. Clemens 
Alexandrinus assigns as a reason, that it 
was supposed that this fruit sprang from 
the blood of Bacchus. 

Bryant {Anc. Myth., iii. 237,) says that 
the Ark was looked upon as the mother 
of mankind, and on this account it was 
figured under the semblance of a pome- 
granate ; for as this fruit abounds with seeds, 
3Z 38 



it was thought no improper emblem of the 
Ark, which contained the rudiments of the 
future world. In fact, few plants had among 
the ancients a more mythical history than 
the pomegranate. 

From the Hebrews, who used it mysti- 
cally at the Temple, it passed over to the 
Masons, who adopted it as the symbol of 
plenty, for which it is well adapted by its 
swelling and seed-abounding fruit. 

Pommel. A round knob ; a term ap- 
plied to the globes or balls on the top of 
the pillars which stood at the porch of Solo- 
mon's Temple. It was introduced into the 
Masonic lectures from scriptural language. 
The two pommels of the chapiters is in 2 
Chron. iv. 13. It is, however, an architec- 
tural term, thus defined by Parker, [Gloss. 
Arch., p. 365:) "Pommel denotes gener- 
ally any ornament of a globular form." 

Pontifes Freres. See Bridge Build- 
ers. 

Pontifex. See Bridge Builders. 

Pontiff. In addition to what has been 
said of this word in the article on the 
"Bridge Builders of the Middle Ages," the 
following from Athanase Coquerel, fils, in 
a recent essay entitled The Rise and Decline 
of the Romish Church, will be interest- 
ing. 

"What is the meaning of 'pontiff'? 
'Pontiff' means bridge maker, bridge 
builder. Why are they called in that way ? 
Here is the explanation of the fact : In the 
very first years of the existence of Rome, 
at a time of which we have a very fabulous 
history and but few existing monuments, 
the little town of Rome, not built on seven 
hills, as is generally supposed — there are 
eleven of them now ; then there were with- 
in the town less than seven, even — that 
little town had a great deal to fear from an 
enemy which should take one of the hills 
that were out of town — the Janiculum — 
because the Janiculum is higher than the 
others, and from that hill an enemy could 
very easily throw stones, fire, or any means 
of destruction into the town. The Janic- 
ulum was separated from the town by the 
Tiber. Then the first necessity for the de- 
fence of that little town of Rome was to 
have a bridge. They had built a wooden 
bridge over the Tiber, and a great point of 
interest to the town was, that this bridge 
should be kept always in good order, so 
that at any moment troops could pass over. 
Then, with the special genius of the Ro- 
mans, of which we have other instances, 
they ordained, curiously enough, that the 
men, who were a corporation, to take care 
of that bridge should be sacred ; that their 
function, necessary to the defence of the 
town, should be considered holy ; that they 
should be priests ; and the highest of them 



594 



PONTIFF 



PRAYER 



was called 'the high bridge maker.' So 
it happened that there was in Rome a cor- 
poration of bridge makers — pontifices — 
of whom the head was the most sacred of 
all Romans ; because in those days his life 
and the life of his companions was deemed 
necessary to the safety of the town." 

And thus it is that the title of Pontifex 
Maximus, assumed by the Pope of Rome, 
literally means the Grand Bridge Builder. 

Pontiff, Grand. See Grand Pontiff. 

Poor Fellow-Soldiers of Jesus 
Christ, (Pauperes commilitones Jesu 
Ghristi.) This was the title first assumed 
by the Knights Templars. 

Poppy. In the mysteries of the an- 
cients, the poppy was the symbol of regen- 
eration. The somniferous qualities of the 
plant expressed the idea of quiescence; 
but the seeds of a new existence which it 
contained were thought to show that nature, 
though her powers were suspended, yet 
possessed the capability of being called 
into a renewed existence. Thus the poppy 
planted near a grave symbolized the idea 
of a resurrection. Hence, it conveyed the 
same symbolism as the evergreen or sprig 
of acacia does in the Masonic mysteries. 

Porcn of the Temple. See Temple 
of Solomon. 

Porta, Gambattista. A physicist 
of Naples, who was born in 1545 and died 
in 1615. He was the founder of the Se- 
greti, or " Academy of Secrets," (which 
see.) He devoted himself to the study of 
the occult sciences, was the inventor of the 
camera obscura, and the author of several 
treatises on Magic, Physiognomy, and 
Secret Writing. De Feller (Biog. Univ.) 
classes him with Cornelius Agrippa, Car- 
dan, Paracelsus, and other disciples of oc- 
cult philosophy. 

Portugal. Freemasonry was intro- 
duced into Portugal in 1736, when a Lodge 
was instituted at Lisbon, under a Deputa- 
tion to George Gordon from Lord Wey- 
mouth, Grand Master of England. An at- 
tempt was made by John Coustos to estab- 
lish a second in 1743, but he and his com- 
panions were arrested by the Inquisition, 
and the Lodge suppressed. Freemasonry 
must, however, have continued to exist, 
although secretly practised, for in 1776 
other arrests of Freemasons were made by 
the Holy Office. But through the whole 
of the eighteenth century the history of 
Masonry in Portugal was the history of an 
uninterrupted persecution by the Church 
and the State. In 1805 a Grand Lodge 
was established at Lisbon, and Egaz-Moritz 
was elected Grand Master. John "VI., 
during his exile, issued from Santa Cruz, 
in 1818, a decree against the Masons, which 
declared that every Mason who should be 



arrested should suffer death, and his prop- 
erty be confiscated to the State ; and this law 
was extended to foreigners residing in Por- 
tugal, as well as to natives. This bigoted 
sovereign, on his restoration to the throne, 
promulgated in 1823 another decree against 
the Order, and Freemasonry fell into abey- 
ance ; but in 1834 the Lodges were again 
revived. But dissensions in reference to 
Masonic authority unfortunately arose 
among the Fraternity of Portugal, which 
involved the history of the Order in that 
country in much confusion. There were 
in a few years no less than four bodies 
claiming Masonic jurisdiction, namely, a 
Grande Oriente Lusitano, which had existed 
for more than a quarter of a century, and 
which, in 1846, received Letters-Patent 
from the Supreme Council of Brazil for 
the establishment of a Supreme Council ; a 
Provincial Grand Lodge, under the juris- 
diction of the Grand Lodge of Ireland, 
with a Chapter of Eose Croix working 
under the authority of the Grand Council 
of Eites of Ireland; and two Grand Orients 
working under contending Grand Masters. 
Many attempts were made to reconcile these 
opposing bodies, but without success ; and, 
to add to the difficulty, we find, about 1862, 
another body calling itself the Orient of 
the Masonic Confederation. But all em- 
barrassments were at length removed by 
the alliance, in 1871, of the United Grand 
Orient with the Supreme Council, and the 
Masonic interests of Portugal are now pros- 
perously conducted by the " Grande Oriente 
Lusitano Unido, Supremo Conselho de 
Ma9onaria Portugueza." 

Postulant. The title given to the 
candidate in the degree of Knight Kadosh. 
From the Latin postulans, asking for, wish- 
ing to have. 

Pot of Incense. As a symbol of 
the sacrifice which should be offered up to 
Deity, it has been adopted in the third 
degree. See Incense. 

Pot of Manna. See Manna, Pot of. 

Poursuivant. More correctly, Pur- 
suivant, which see. 

Practicus. The third degree of the 
German Eose Croix. 

Prayer. Freemasonry is a religious 
institution, and hence its regulations incul- 
cate the use of prayer "as a proper tribute 
of gratitude," to borrow the language of 
Preston, " to the beneficent Author of Life." 
Hence it is of indispensable obligation 
that a Lodge, a Chapter, or any other Ma- 
sonic body, should be both opened and 
closed with prayer; and in the Lodges 
working in the English and American sys- 
tems the obligation is strictly observed. 
The prayers used at opening and closing 
in this country differ in language from the 



PRAYER 



PREFERMENT 



595 



early formulas found in the second edition 
of Preston, and for the alterations we are 
probably indebted to Webb. The prayers 
used in the middle and perhaps the begin- 
ing of the eighteenth century are to be 
found in Preston (ed. 1775,) and are as 
follows : 

At Opening. — " May the favor of 
Heaven be upon this our happy meeting ; 
may it be begun, carried on, and ended in 
order, harmony, and brotherly love : Amen." 

At Closing. — " May the blessing of 
Heaven be with us and all regular Masons, 
to beautify and cement us with every 
moral and social virtue : Amen." 

There is also a prayer at the initiation of 
a candidate, which has, at the present day, 
been very slightly varied from the original 
form. This prayer, but in a very different 
form, is much older than Preston, who 
changed and altered the much longer for- 
mula which had been used previous to hi3 
day. It was asserted by Dermott that the 
prayer at initiation was a ceremony only 
in use among the "Ancients" or Athol 
Masons, and that it was omitted -by the 
" Moderns." But this cannot be so, as is 
proved by the insertion of it in the earliest 
editions of Preston. We have moreover a 
form of prayer "to be used at the admis- 
sion of a brother," contained in the 
Pocket Companion, published in 1754, by 
John Scott, an adherent of the " Mod- 
erns," which proves that they as well as 
the "Ancients" observed the usage of 
prayer at an initiation. There is a still 
more ancient formula of " Prayer to be 
used of Christian Masons at the empoint- 
ing of a brother," said to have been used 
in the reign of Edward IV., from 1461 to 
1483, and which is as follows : 

"The might of God, the Father of 
Heaven, with the wisdom of his glorious 
Son through the goodness of the Holy 
Ghost, that hath been three persons in one 
Godhead, be with us at our beginning, give 
us grace to govern in our living here, that 
we may only come to his bliss that shall 
never have an end." 

The custom of commencing and ending 
labor with prayer was adopted at an early 
period by the Operative Freemasons of Eng- 
land. Findel says (Hist. , p. 78,) that " their 
Lodges were opened at sunrise, the Master 
taking his station in the East and the 
brethren forming a half circle around him. 
After prayer, each craftsman had his daily 
work pointed out to him, and received his 
instructions. At sunset they again as- 
sembled after labor, prayer was offered, and 
their wages paid to them." We cannot 
doubt that the German Stonemasons, who 
were even more religiously demonstrative 



than their English brethren, must have ob- 
served the same custom. 

As to the posture to be observed in Ma- 
sonic prayer, it may be remarked that in 
the lower degrees the usual posture is 
standing. At an initiation the candidate 
kneels, but the brethren stand. In the 
higher degrees the usual posture is to kneel 
on the right knee. These are at least the 
usages which are generally practised in 
this country. 

Preadamite. A degree contained 
in the Archives of the Mother Lodge of 
the Philosophic Scottish Rite. 

Precaution. In opening and closing 
the Lodge, in the admission of visitors, in 
conversation with or in the presence of 
strangers, the Mason is charged to use the 
necessary precaution, lest that should be 
communicated to the profane which should 
only be known to the initiated. 

Precedency of Lodges. The pre- 
cedency of Lodges is always derived from 
the date of their Warrants of Constitution, 
the oldest Lodge ranking as No. 1. As 
this precedency confers certain privileges, 
the number of the Lodge is always deter- 
mined by the Grand Lodge, while the name 
is left to the selection of the members. 

Preceptor. Grand Preceptor, or 
Grand Prior, or Preceptor, or Prior, was 
the title indifferently given by the Knights 
Templars to the officer who presided over 
a province or kingdom, as the Grand Prior 
or Grand Preceptor of England, who was 
called in the East the Prior or Preceptor 
of England. The principal of these Grand 
Preceptors were those of Jerusalem, Tripo- 
lis, and Antioch. 

Preceptory. The houses or resi- 
dences of the Knights Templars were called 
Preceptories, and the superior of such a 
residence was called the Preceptor. Some 
of the residences were also called Command- 
eries. The latter name has been adopted 
by the Masonic Templars of this country. 
An attempt was made in 1856, at the adop- 
tion of a new Constitution by the Grand 
Encampment of the United States, which 
met at Hartford, to abolish the title " Com- 
manderies," and adopt that of " Precepto- 
ries," for the Templar organizations; a 
change which would undoubtedly have 
been more in accordance with history, but 
unfortunately the effort to effect the change 
was not successful. 

Precious Jewels. See Jewels, Pre- 
cious. 

Preferment. In all the Old Consti- 
tutions we find a reference made to ability 
and skill as the only claims for preferment 
or promotion. Thus in one of them, the 
Landsdowne Manuscript, whose date is 



596 



PRELATE 



PREPARING 



about 1560, it is said that Nimrod gave a 
charge to the Masons that " they should 
ordaine the most wise and cunninge man 
to be Master of the King or Lord's worke 
that was amongs them, and neither for love, 
riches, nor favor, to sett another that had 
little cunninge to be Master of that worke, 
whereby the Lord should bee ill served and 
the science ill defamed." And again, in 
another part of the same Manuscript, it is 
ordered, " that noe Mason take on him noe 
Lord's worke nor other man's but if he 
know himselfe well able to performe the 
worke, so that the Craft have noe slander." 
Charges' to the same effect, almost, indeed, 
in the same words, are to be found in all 
the Old Constitutions. So Anderson, when 
he compiled The Charges of a Freemason, 
which he says were "extracted from the 
ancient records," and which he published 
in 1723, in the first edition of the Book of 
Constitutions, lays down the rule of prefer- 
ment in the same spirit, and in these 
words : 

"All preferment among Masons is 
grounded upon real worth and personal 
merit only ; that so the Lords may be well 
served, the brethren not put to shame, nor 
the royal Craft despised ; therefore no Mas- 
ter or Warden is chosen by seniority, but 
for his merit." 

And then he goes on to show how the 
skilful and qualified Apprentice may in due 
time become a Fellow Craft, and, "when 
otherwise qualified, arrive to the honor of 
being the Warden, and then the Master of 
the Lodge, the Grand Warden, and at length 
the Grand Master of all the Lodges, according 
to his merit." This ought to be now, as it 
has always been, the true law of Masonry ; 
and when ambitious men are seen grasping 
for offices, and seeking for positions whose 
duties they are not qualified to discharge, 
one is inclined to regret that the Old 
Charges are not more strictly obeyed. 

Prelate. The fourth officer in a Com- 
mandery of Knights Templars and in a 
Council of Red Cross Knights. His duties 
are to conduct the religious ceremonies of 
the organization. His jewel is a triple tri- 
angle, the symbol of Deity, and within each 
of the triangles is suspended a cross, in allu- 
sion to the Christian character of the chiv- 
alric institution of which he is an officer. 
The corresponding officer in a Grand Com- 
mandery and in the Grand Encampment 
is called a Grand Prelate. 

Prelate of Lebanon. [Pr'elat du 
Liban.) A mystical degree in the collection 
of Pyron. 

Prentice. An archaism, or rather a 
vulgarism for Apprentice, constantly found 
in the Old Records. It is now never used. 

Prentice Pillar. In the southeast 



part of the chapel of Roslyn Castle, in 
Scotland, is the celebrated column which 
goes by this name, and with which a Ma- 
sonic legend is connected. The pillar is a 
plain fluted shaft, having a floral garland 
twined around it, all carved out of the 
solid stone. The legend is, that when the 
plans of the chapel were sent from Rome, 
the master builder did not clearly under- 
stand about this pillar, or, as another ac- 
count states, had lost this particular portion 
of the plans, and, in consequence, had to go 
to Rome for further instructions or to procure 
a fresh copy. During his absence, a clever 
apprentice, the only son of a widow, either 
from memory or from his own invention, 
carved and completed the beautiful pillar. 
When the master returned and found the 
work completed, furious with jealous rage, 
he killed the apprentice, by striking him a 
frightful blow on the forehead with a 
heavy setting-maul. In testimony of the 
truth of the legend, the visitor is shown 
three heads in the west part of the chapel — 
the master's, the apprentice's, (with the 
gash on his forehead,) and the widow's. 
There can be but little doubt that this le- 
gend referred to that of the third degree, 
which is thus shown to have existed, at 
least substantially, at that early period. 

Preparation of the Candidate. 
Great care was taken of the personal con- 
dition of every Israelite who entered the 
Temple for divine worship. The Talmudic 
treatise entitled Baracoth, which contains 
instructions as to the ritual worship among 
the Jews, lays down the following rules for 
the preparation of all who visit the Tem- 
ple : " JSo man shall go into the Temple 
with his staff, nor with shoes on his feet, 
nor with his outer garment, nor with 
money tied up in his purse." There are 
certain ceremonial usages in Freemasonry 
which furnish what may be called at least 
very remarkable coincidences with this old 
Jewish custom. 

The preparation of the candidate for in- 
itiation in Masonry is entirely symbolic. 
It varies in the different degrees, and there- 
fore the symbolism varies with it. Not 
being arbitrary and unmeaning, but, on the 
contrary, conventional and full of significa- 
tion, it cannot be altered, abridged, or 
added to in any of its details, without af- 
fecting its esoteric design. To it, in its 
fullest extent, every candidate must, with- 
out exception, submit. 

Preparing Brother. The brother 
who prepares the candidate for initiation. 
In English, he has no distinctive title. In 
French Lodges he is called " Frere terrible," 
and in German he is called " Vorbereiten- 
der Bruder," or " Furchterlicher Bruder." 
His duties require him to have a compe- 



PRESIDENT 



PRESTON 



597 



tent knowledge of the ritual of reception, 
and therefore an experienced member of 
the Lodge is generally selected to discharge 
the functions of this office. 

President. The presiding officer in 
a convention of High Priests, according to 
the American system, is so called. The 
second officer is styled Vice President. On 
September 6th, 1871, the Grand Orient 
of France, in violation of the landmarks, 
abolished the office of Grand Master, and 
conferred his powers on a Council of the 
Order. The President of the Council is 
now the official representative of the Grand 
Orient and the Craft, and exercises several 
of the prerogatives hitherto administered 
by the Grand Master. 

Presiding Officer. Whoever acts, 
although temporarily and pro hac vice, as 
the presiding officer of a Masonic body, as- 
sumes for the time all the powers and func- 
tions of the officer whom he represents. 
Thus, in the absence of the Worshipful 
Master, the Senior Warden presides over 
the Lodge, and for the time is invested with 
all the prerogatives that pertain to the 
Master of a Lodge, and can, w T hile he is 
in the chair, perform any act that it would 
be competent for the Master to perform 
were he present. 

Prestonian [Lecture. In 1819, 
Bro. Preston, the author of the Illustrations 
of Masonry, bequeathed £300 in the con- 
sols, the interest of which was to provide 
for the annual delivery of a lecture accord- 
ing to the system which he had elaborated. 
The appointment of the Lecturer was left 
to the Grand Master for the time being. 
Stephen Jones, a Past Master of the Lodge 
of Antiquity, and an intimate friend of 
Preston, received the first appointment; 
and it was subsequently given to Bro. Lau- 
rence Thompson, the only surviving pupil 
of Preston. He held it until his death, 
after which no appointment of a Lecturer 
was made until 1857. Since that time the 
lecture has been regularly delivered in 
London before some one of the Lodges. 
In the delivery of this lecture, which is in- 
tended to keep in remembrance the sys- 
tem which was taught by Preston, great 
care has been taken to observe not only 
the Prestonian arrangement, but the very 
words, so far as they can be ascertained. 
The original form of question and answer 
is not, however, maintained; but the lecture 
being uninterrupted by interrogations, the 
prescribed answers are turned into a con- 
tinuous course. 

Prestonian Lectures. About the 
year 1772, Preston submitted his course of 
lectures on the first three degrees to the 
Craft of England. These lectures were a 
revision of those which had been practised, 



with various modifications, since the re- 
vival of 1717, and were intended to confer 
a higher literary character on the Masonic 
ritual. Preston had devoted much time 
and labor to the compilation of these lec- 
tures, a syllabus of which will be found in 
his Illustrations. They were adopted eagerly 
by the English Fraternity, and continued to 
be the authoritative system of the Grand 
Lodge of England until the union in 1813, 
when, for the sake of securing uniformity, 
the new and inferior system of Dr. Hem- 
ming was adopted. But the Prestonian 
lectures and ritual are still used by many 
Lodges in England. In America they 
were greatly altered by Webb, and are no 
longer practised here. 

Preston, William. This distin- 
guished Mason was born at Edinburgh on 
the 7th August, 1742. The usual state- 
ment, that he was born on the 28th July, 
refers to Old Style, and requires therefore to 
be amended. He was the son of William 
Preston, Esq., a writer of the Signet, and 
Helena Cumming. The elder Preston w T as 
a man of much intellectual culture and 
abilities, and in easy circumstances, and 
took therefore pains to bestow upon his son 
an adequate education. He was sent to 
school at a very early age, and having 
completed his preliminary education in 
English under the tuition of Mr. Stirling, 
a celebrated teacher in Edinburgh, he en- 
tered the High School before he was six 
years old, and made considerable progress 
in the Latin tongue. From the High 
School he went to college, where he ac- 
quired a knowledge of the rudiments of 
Greek. 

After the death of his father he retired 
from college, and became the amanuensis 
of that celebrated linguist, Thomas Euddi- 
man, to whose friendship his father had 
consigned him. Mr. Euddiman having 
greatly impaired and finally lost his sight 
by his intense application to his classical 
studies, Preston remained with him as his 
secretary until his decease. His patron 
had, however, previously bound young 
Preston to his brother, Walter Euddiman, 
a printer, but on the increasing failure of 
his sight, Mr. Thomas Euddiman withdrew 
Preston from the printing-office, and occu- 
pied him in reading to him and translating 
such of his works as were not completed, 
and in correcting the proofs of those that 
were in the press. Subsequently Preston 
compiled a catalogue of Buddiman's books, 
under the title of Bibliotheca Ruddimana, 
which is said to have exhibited much lite- 
rary ability. 

After the death of Mr. Euddiman, Pres- 
ton returned to the printing-office, where he 
remained for about a year; but his inclina- 



598 



PRESTON 



PRESTON 



tions leading him to literary pursuits, he, 
with the consent of his master, repaired to 
London in 1760, having been furnished with 
several letters of introduction by his friends 
in Scotland. Among them was one to Wil- 
liam Strahan, the king's printer, in whose 
service, and that of his son and successor, 
he- remained for the best years of his life 
as a corrector of the press, devoting him- 
self, at the same time, to other literary 
vocations, editing for many years the Lon- 
don- Chronicle, and furnishing materials for 
various periodical publications. 

Mr. Preston's critical skill as a corrector 
of the press led the literary men of that 
day to submit to his suggestions as to style 
and language ; and many of the most dis- 
tinguished authors who were contemporary 
with him honored him with their friend- 
ship. As an evidence of this, there were 
found in his library, at his death, presenta- 
tion copies of their works, with their auto- 
graphs, from Gibbon, Hume, Robertson, 
Blair, and many others. • 

It is, however, as a distinguished teacher 
of the Masonic ritual, and as the founder 
of a system of lectures which still retain 
their influence, that William Preston more 
especially claims our attention. 

Stephen Jones, the disciple and intimate 
friend of Preston, published in 1795, in the 
Freemasons' Magazine, a sketch of Pres- 
ton's life and labors ; and as there can be 
no doubt, from the relations of the author 
and the subject, of the authenticity of the 
facts related, I shall not hesitate to use the 
language of this contemporary sketch, in- 
terpolating such explanatory remarks as I 
may deem necessary. 

Soon after Preston's arrival in London, 
a number of brethren from Edinburgh re- 
solved to institute a Freemason's Lodge in 
that city, under the sanction of a Constitu- 
tion from Scotland; but not having suc- 
ceeded in their application, they were re- 
commended by the Grand Lodge of Scot- 
land to the ancient Lodge in London, who 
immediately granted them a Dispensation 
to form a Lodge and to make Masons. 
They accordingly met at the White Hart in 
the Strand, and Mr. Preston was the second 
person initiated under that Dispensation. 
This was in 1762. Lawrie records the ap- 
plication as having been in that year to the 
Grand Lodge of Scotland. It thus appears 
that Preston was made a Mason under the 
Dermott system. It will be seen, however, 
that he subsequently went over to the legiti- 
mate Grand Lodge. 

The Lodge was soon after regularly con- 
stituted by the officers of the ancient Grand 
Lodge in person. Having increased con- 
siderably in numbers, it was found neces- 
sary to remove to the Horn Tavern in Fleet 



Street, where it continued some time, till, 
that house being unable to furnish proper 
accommodations, it was removed to Scots' 
Hall, Blackfriars. Here it continued to 
flourish about two years, when the decayed 
state of that building obliged it to remove 
to the Half Moon Tavern, Cheapside, 
where it continued to meet for a consider- 
able time. i 

At length Mr. Preston and some others 
of the members having joined the Lodge, 
under the regular English Constitution, at 
the Talbot Inn, in the Strand, they pre- 
vailed on the rest of the Lodge at the Half 
Moon Tavern to petition for a Constitution. 
Lord Blaney, at that time Grand Master, 
readily acquiesced with the desire of the 
brethren, and the Lodge was soon after 
constituted a second time, in ample form, 
by the name of " The Caledonian Lodge." 
The ceremonies observed, and the numer- 
ous assembly of respectable brethren who 
attended the Grand officers on that occa- 
sion, were long remembered to the honor 
of the Lodge. 

This circumstance, added to the absence 
of a very skilful Mason, to whom Mr. Pres- 
ton was attached, and who had departed for 
Scotland on account of his health, induced 
him to turn his attention to the Masonic 
lectures ; and to arrive at the depths of the 
science, short of which he did not mean to 
stop, he spared neither pains nor expense. 

Preston's own remarks on this subject, in 
the introduction to his Illustrations of Ma- 
sonry, are well worth the perusal of every 
brother who intends to take office. "When," 
says he, "I first had the honor to be elected 
Master of a Lodge, I thought it proper to 
inform myself fully of the general rules of 
the society, that I might be able to fulfil 
my own duty, and officially enforce obedi- 
ence in others. The methods which I 
adopted, with this view, excited in some of 
superficial knowledge an absolute dislike 
of what they considered as innovations ; 
and in others, who were better informed, a 
jealousy of pre-eminence, which the prin- 
ciples of Masonry ought to have checked. 
Notwithstanding these discouragements, 
however, I persevered in my intention of 
supporting the dignity of the society, and 
of discharging with fidelity the trust re- 
posed in me." Masonry has not changed. 
We still too often find the same mistaking 
of research for innovation, and the same 
ungenerous jealousy of pre-eminence of 
which Preston complains. 

Wherever instruction could be acquired, 
thither Preston directed his course ; and 
with the advantage of a retentive memory, 
and an extensive Masonic connection, added 
to a diligent literary research, he so far suc- 
ceeded in his purpose as to become a com- 



PRESTON 



PRESTON 



599 



petent master of the subject. To increase 
the knowledge he had acquired, he solicited 
the company and conversation of the most 
experienced Masons from foreign countries ; 
and, in the course of a literary correspond- 
ence with the Fraternity at home and abroad, 
made such progress in the mysteries of the 
art as to become very useful in the connec- 
tions he had formed. He was frequently 
heard to say, that in the ardor of his 
inquiries he had explored the abodes of 
poverty and wretchedness, and, where it 
might have been least expected, acquired 
very valuable scraps of information. The 
poor brother in return, we are assured, had 
no cause to think his time or talents ill be- 
stowed. He was also accustomed to con- 
vene his friends once or twice a week, in 
order to illustrate the lectures ; on which 
occasion objections were started, and ex- 
planations given, for the purpose of mutual 
improvement. At last, with the assistance 
of some zealous friends, he was enabled to 
arrange and digest the whole of the first 
lecture. To establish its validity, he re- 
solved to submit to the society at large the 
progress he had made ; and for that pur- 
pose he instituted, at a very considerable ex- 
pense, a grand gala at the Crown and An- 
chor Tavern, in the Strand, on Thursday, 
May 21, 1772, which was honored with the 
'presence of the then Grand ofiicers, and 
many other eminent and respectable breth- 
ren. On this occasion he delivered an ora- 
tion on the Institution, which, having met 
with general approbation, was afterwards 
printed in the first edition of the Illustra- 
tions of Masonry, published by him the 
same year. 

Having thus far succeeded in his design, 
Mr. Preston determined to prosecute the 
plan he had formed, and to complete the 
lectures. He employed, therefore, a num- 
ber of skilful brethren, at his own expense, 
to visit different town and country Lodges, 
for the purpose of gaining information ; 
and these brethren communicated the re- 
sult of their visits at a weekly meeting. 

When by study and application he had 
arranged his system, he issued proposals 
for a regular course of lectures on all the 
degrees of Masonry, and these were publicly 
delivered by him at the Mitre Tavern, in 
Fleet Street, in 1774. 

For some years afterwards, Mr. Preston 
indulged his friends by attending several 
schools of instruction, and other stated 
meetings, to propagate the knowledge of 
the science, which had spread far beyond 
his expectations, and considerably enhanced 
the reputation of the society. Having ob- 
tained the sanction of the Grand Lodge, 
he continued to be a zealous encourager 
and supporter of all the measures of that 



assembly which tended to add dignity to 
the Craft, and in all the Lodges in which 
his name was enrolled, which were very 
numerous, he enforced a due obedience to 
the laws and regulations of that body. By 
these means the subscriptions to the charity 
became much more considerable ; and daily 
acquisitions to the society were made of 
some of the most eminent and distinguished 
characters. At last he was invited by his 
friends to visit the Lodge of Antiquity, 
No. 1, then held at the Mitre Tavern, in 
Fleet Street, when the brethren of that 
Lodge were pleased to admit him a mem- 
ber, and, what was very unusual, elected 
him at the same meeting. 

He had been Master of the Philanthropic 
Lodge at the Queen's Head, Gray's-inn- 
gate, Holborn, above six years, and of 
several other Lodges before that time. But 
he was now taught to consider the impor- 
tance of the first Master under the English 
Constitution ; and he seemed to regret that 
some eminent character in the walks of 
life had not been selected to support so 
distinguished a station. Indeed, this too 
small consideration of his own importance 
pervaded his conduct on all occasions; 
and he was frequently seen voluntarily 
to assume the subordinate offices of an as- 
sembly, over which he had long presided, 
on occasions where, from the absence of the 
proper persons, he had conceived that his 
services would promote the purposes of the 
meeting. 

To the Lodge of Antiquity he now began 
chiefly to confine his attention, and during 
his Mastership, which continued for some 
years, the Lodge increased in numbers and 
improved in its finances. 

That he might obtain a complete knowl- 
edge of the state of the society under the 
English Constitution, he became an active 
member of the Grand Lodge, was admit- 
ted a member of the hall committee, and 
during the secretaryship of Mr. Thomas 
French, under the auspices of the Duke of 
Beaufort, then Grand Master, had become 
a useful assistant in arranging the general 
regulations of the society, and reviving the 
foreign and country correspondence. Hav- 
ing been appointed to the office of Deputy 
Grand Secretary under James Heseltine, 
Esq., he compiled, for the benefit of the 
charity, the History of Remarkable Occur- 
rences, inserted in the first two publications 
of the Freemason^ Calendar; prepared for 
the press an Appendix to the Book of Con- 
stitutions, and attended so much to the cor- 
respondence with the different Lodges as to 
merit the approbation of his patron. This 
enabled him, from the various memoranda 
he had made, to form the History of Ma- 
sonry, which was afterwards printed in his 



600 



PRESTON 



PRESTON 



Illustrations. The office of Deputy Grand 
Secretary he afterwards resigned. 

An unfortunate dispute having arisen in 
the society in 1779, between the Grand 
Lodge and the Lodge of Antiquity, in which 
Mr. Preston took the part of the Lodge and 
his private friends, his name was ordered 
to be erased from the hall committee ; and 
he was afterwards, with a number of gen- 
tlemen, members of that Lodge, expelled. 

The treatment he and his friends received 
at that time was circumstantially narrated 
in a well-written pamphlet, printed by 
Mr. Preston at his own expense, and cir- 
culated among his friends, but never pub- 
lished, and the leading circumstances were 
recorded in some of the later editions of 
the Illustrations of Masonry. Ten years 
afterwards, however, on a reinvestigation 
of the subject in dispute, the Grand Lodge 
was pleased to reinstate Mr. Preston, with 
all the other members of the Lodge of An- 
tiquity, and that in the most handsome 
manner, at the grand feast in 1790, to the 
general satisfaction of the Fraternity. 

During Mr. Preston's exclusion, he sel- 
dom or never attended any of the Lodges, 
though he was actually an enrolled mem- 
ber of a great many Lodges at home and 
abroad, all of which he politely resigned 
at the time of his suspension, and di- 
rected his attention to his other literary 
pursuits, which may fairly be supposed to 
have contributed more to the advantage of 
his fortune. 

So much of the life of Preston we get 
from the interesting sketch of Stephen 
Jones. To other sources we must look for 
a further elucidation of some of the circum- 
stances which he has so concisely related. 

The expulsion of such a man as Preston 
from the Order was a disgrace to the Grand 
Lodge which inflicted it. It was, to use 
the language of Oliver, who himself, in 
aftertimes, had undergone a similar act 
of injustice, " a very ungrateful and inade- 
quate return for his services." 

The story was briefly this : It had been 
determined by the brethren of the Lodge of 
Antiquity, held on December 17, 1777, that 
at the annual festival on St. John's day, a 
procession should be formed to St. Dun- 
stan's Church, a few steps only from the 
tavern where the Lodge was held ; a protest 
of a few of the members was entered against 
it on the day of the festival. In conse- 
quence of this only ten members attended, 
who, having clothed themselves as Masons 
in the vestry room, sat in the same pew and 
heard a sermon, after which they crossed 
the street in their gloves and aprons to re- 
turn to the Lodge room. At the next meet- 
ing of the Lodge, a motion was made to re- 
pudiate this act; and while speaking against 



it, Mr. Preston asserted the inherent privi- 
leges of the Lodge of Antiquity, which, not 
working under a Warrant of the Grand 
Lodge, was, in his opinion, not subject in 
the matter of processions to the regulations 
of the Grand Lodge. It was for maintain- 
ing this opinion, which, whether right or 
wrong, was after all only an opinion, Pres- 
ton was, under circumstances which exhib- 
ited neither magnanimity nor dignity on 
the part of the Grand Lodge, expelled from 
the Order. One of the unhappy results of 
this act of oppression was that the Lodge 
of Antiquity severed itself from the Grand 
Lodge, and united with the Grand Lodge 
at York, and Preston withdrew from all 
share in the concerns of Masonry. 

But ten years afterwards, in 1787, the 
Grand Lodge saw the error it had com- 
mitted, and Preston was restored with all 
his honors and dignities. And now, while 
the name of Preston is known and revered 
by all who value Masonic learning, the 
names of all his bitter enemies, with the 
exception of Noorthouck, have sunk into a 
well-deserved oblivion. 

Preston had no sooner been restored to 
his Masonic rights than he resumed his la- 
bors for the advancement of the Order. In 
1787 he organized the Order of Harodim, a 
society in which it was intended to thor- 
oughly teach the lectures which he had pre-' 
pared. Of this Order some of the most dis- 
tinguished Masons of the day became mem- 
bers, and it is said to have produced great 
benefits by its well-devised plan of Masonic 
instruction. 

But William Preston is best known to 
us by his invaluable work entitled Illustra- 
tions of Masonry. The first edition of this 
work was published in 1772. Although it 
is spoken of in some resolutions of a Lodge, 
published in the second edition, as " a very 
ingenious and elegant pamphlet," it was 
really a work of some size, consisting, in its 
introduction and text, of 288 pages. It con- 
tained an account of the " grand gala," or 
banquet, given by the author to the Frater- 
nity in May, 1772, when he first proposed 
his system of lectures. This account was 
omitted in the second and all subsequent 
editions "to make room for more useful 
matter." The second edition, enlarged to 
324 pages, was published in 1775, and this 
was followed by others 1776, 1781, 1788, 17 92, 
1799, 1801, and 1812. There must have been 
three other editions, of which I can find no 
account in the bibliographies, for Wilkie 
calls his 1801 edition the tenth, and the 
edition of 1812, the last published by the 
author, is called the twelfth. The thirteenth 
and fourteenth editions were published after 
the author's death, with additions — the 
former by Stephen Jones in 1821, and the 



PRETENDER 



PRICE 



601 



latter by Dr. Oliver in' 1829. Other Eng- 
lish editions have been subsequently pub- 
lished. The work was translated into Ger- 
man, and two editions published, one in 
1776 and the other in 1780. In America, 
two editions were published in 1804, one at 
Alexandria, in Virginia, and the other, 
with numerous important additions, by 
George Richards, at Portsmouth, New 
Hampshire. Both claim, on the title-page, 
to be the "first American edition;" and it 
is probable that both works were pub- 
lished by their respective editors about 
the same time, and while neither had any 
knowledge of the existence of a rival copy. 

Preston died, after a long illness, in Dean 
Street, Fetter Lane, London, on April 1st, 
1818, at the age of seventy-six, and was 
buried in St. Paul's Cathedral. In the 
latter years of his life he seems to have taken 
no active public part in Masonry, for in 
the very full account of the proceedings at 
the union in 1813 of the two Grand Lodges, 
his name does not appear as one of the 
actors, and his system was then ruthlessly 
surrendered to the newer but not better 
one of Dr. Hemming. But he had not lost 
his interest in the Institution which he had 
served so well and so long, and by which 
he had been so illy requited. For he be- 
queathed at his death £300 in the consols, 
the interest of which was to provide for 
the annual delivery of a lecture according 
to his system. He also left £500 to the 
Royal Freemasons' Charity, for female 
children, and a like sum to the General 
Charity Fund of the Grand Lodge. He 
was never married, and left behind him 
only his name as a great Masonic teacher 
and the memory of his services to the 
Craft. Jones' edition of his Illustrations 
contains an excellently engraved likeness 
of him by Ridley, from an original portrait 
said to be by S. Drummond, Royal Acade- 
mician. There is an earlier engraved like- 
ness of him in the Freemasons' Magazine 
for 1795, from a painting known to be by 
Drummond, and taken in 1794. They pre- 
sent the differences of features which may 
naturally be ascribed to a lapse of twenty- 
six years. The latter print is said, by 
those who personally knew him, to be an 
excellent likeness. 

Pretender. James Stuart, the son 
of James II., who abdicated the throne of 
Great Britain, and Charles Edward, his 
son, are known in history as the Old and the 
Young Pretender. Their intrigues with 
Masonry, which they are accused of at- 
tempting to use as an instrument to aid in 
a restoration to the throne, constitute a 
very interesting episode in the history of 
the Order. See Stuart Masonry. 

Previous Question . A parliamen - 
4A 



tary motion intended to suppress debate. 
It is utterly unknown in the parliamentary 
law of Masonry, and it would be always 
out of order to move it in a Masonic body. 

Prichard, Samuel. " An unprin- 
cipled and needy brother," as Oliver calls 
him, who published at London, in 1730, a 
book with the folllowing title : " Masonry 
Dissected; being a Universal and Genuine 
Description of all its Branches, from the 
Original to this Present Time : as it is deliv- 
ered in the constituted, regular Lodges, 
both in City and Country, according to the 
several Degrees of Admission ; giving an 
impartial account of their regular Proceed- 
ings in initiating their New Members in 
the whole Three Degrees of Masonry, viz., 
I. Entered Prentice; II. Fellow Craft; III. 
Master. To which is added, The Author's 
Vindication of Himself, by Samuel Prichard, 
Late Member of a constituted Lodge." This 
work, which contained a great deal of plau- 
sible matter, mingled with some truth as 
well as falsehood, passed through a great 
many editions, was translated into the 
French, German, and Dutch languages, and 
became the basis or model on which all the 
subsequent so-called expositions, such as 
Tubal-Cain, Jachin and Boaz, etc., were 
framed. In the same year of the appear- 
ance of Pri chard's book, Dr. Anderson pub- 
lished a Defence of Masonry, as a reply 
to the Masonry Dissected. This pamphlet 
was the first work of any value that had ap- 
peared from the Masonic press, and does 
infinitely more credit to Anderson's genius 
and learning than the Constitutions, which 
he had published seven years before. It 
is not, however, a reply to Prichard, but 
rather an attempt to interpret the ceremo- 
nies which are described in the Masonry Dis- 
sected in their symbolic import, and this it 
is that gives to the Defence a value which 
ought to have made it a more popular work 
among the Fraternity than it is. Prichard 
died, as I suppose he had lived, in ob- 
scurity; but the Abbe Larudan, in his Franc- 
Macons ecrases, (p. 135), has manufactured 
a wild tale about his death ; stating that he 
was carried by force at night into the 
Grand Lodge at London, put to death, his 
body burned to ashes, and all the Lodges 
in the world informed of the execution. 
The Abbe is satisfied of the truth of this 
wondrous narrative because he had heard 
it told in Holland and in Germany, all of 
which only proves that the French calum- 
niator of Masonry abounded either in an 
inventive faculty or in a trusting faith. 

Price, Henry. He received a Depu- 
tation as Provincial Grand Master of New 
England, which was issued on April 30, 
1733, by Viscount Montague, Grand Master 
of England. On the 30th of the following 



602 



PRIEST 



PRIMITIVE 



July, Price organized a Provincial Grand 
Lodge ; and he may thus be considered as 
the founder of Masonry in New England. 
He was born in England about the year 
1697, and died in Massachusetts in 1780. 
A very able memoir of Price, by Bro. Wil- 
liam Sewell Gardner, will be found in the 
( Proceedings of the Grand Lodge of Massa- 
chusetts for the year 1871. 

Priest. In the primitive ages of the 
world every father was the priest of his 
family, and offered prayer and sacrifice for 
his household. So, too, the patriarchs ex- 
ercised the same function. Melchizedek 
is called "the priest of the most high 
God;" and everywhere in Scripture we find 
the patriarchs performing the duties of 
prayer and sacrifice. But when political 
society was organized, a necessity was 
found, in the religious wants of the people, 
for a separate class, who should become, as 
they have been described, the mediators 
between men and God, and the interpreters 
of the will of the gods to men. Hence 
arose the sacerdotal class — the cohen among 
the Hebrews, the hiereus among the Greeks, 
and the sacerdos among the Romans. There- 
after prayer and sacrifice were intrusted to 
these, and the people paid them reverence 
for the sake of the deities whom they 
served. Ever since, in all countries, the 
distinction has existed between the priest 
and the layman, as representatives of two 
distinct classes. 

But Masonry has preserved in its reli- 
gious ceremonies, as in many of its other 
usages, the patriarchal spirit. Hence the 
Master of the Lodge, like the father of a 
primitive family, on all occasions offers 
up prayer and serves at the altar. A chap- 
lain is sometimes, through courtesy, invited 
to perform the former duty, but the Master 
is really the priest of the Lodge. 

Having then such solemn duties to dis- 
charge, and sometimes, as on funereal occa- 
sions, in public, it becomes every Master 
so to conduct his life and conversation as 
not, by contrast, to make his ministration 
of a sacred office repulsive to those who see 
and hear him, and especially to profanes. 
It is not absolutely required that he should 
be a religious man, resembling the clergy- 
man in seriousness of deportment ; but in 
his behavior he should be an example of 
respect for religion. He who at one time 
drinks to intoxication, or indulges in pro- 
fane swearing, or obscene and vulgar lan- 
guage, is unfit at any other time to conduct 
the religious services of a society. Such a 
Master could inspire the members of his 
Lodge with no respect for the ceremonies 
he was conducting; and if the occasion 
was a public one, as at the burial of a 
brother, the circumstance would subject the 



Order which could tolerate such an incon- 
gruous exhibition to contempt and ridi- 
cule. 
Priest, Grand High. See Grand 

High Priest. 
Priest, High. See High Priest. 
Priesthood, Order of High. See 

High Priesthood, Order of. 

Priestly Order. A Rite which Bro. 
John Yarker, of Manchester, says {My at. of 
Antiq., p. 126,) was formerly practised in 
Ireland, and formed the system of the York 
Grand Lodge. It consisted of seven de- 
grees, as follows : 1. 2. 3. Symbolic degrees ; 
4. Past Master; 5. Royal Arch ; 6. Knight 
Templar; 7. Knight Templar Priest, or 
Holy Wisdom. The last degree was called 
a Tabernacle, and was governed by seven 
"Pillars." Bro. Hughan (Hist, of Freem. 
in York, p. 32,) doubts the York origin of 
the Priestly Order, as well as the claim it 
made to have been revived in 1786. It is 
now obsolete. 

Priest, Royal. The fifth degree of 
the Initiated Brothers of Asia. 

Priest Theosophist. Thory says 
that it is the sixth degree of the Kabbalistic 
Rite. 

Primitive Freemasonry. The 
Primitive Freemasonry of the antedilu- 
vians is a term for which we are indebted 
to Oliver, although the theory was broached 
by earlier writers, and among them by the 
Chevalier Ramsay. The theory is, that 
the principles and doctrines of Freema- 
sonry existed in the earliest ages of the 
world, and were believed and practised by 
a primitive people, or priesthood, under 
the name of Pure or Primitive Freema- 
sonry ; and that this Freemasonry, that is to 
say, the religious doctrine inculcated by it, 
was, after the flood, corrupted by the Pagan 
philosophers and priests, and, receiving the 
title of Spurious Freemasonry, was exhibited 
in the Ancient Mysteries. The Noachidas, 
however, preserved the principles of the 
Primitive Freemasonry, and transmitted 
them to succeeding ages, when at length 
they assumed the name of Speculative Ma- 
sonry. The Primitive Freemasonry was 
probably without ritual or symbolism, and 
consisted only of a series of abstract proposi- 
tions derived from antediluvian traditions. 
Its dogmas were the unity of God and the 
immortality of the soul. Dr. Oliver, who 
gave this system its name, describes it 
(Hist. Landm., i., p. 61,) in the following 
language. " It included a code of simple 
morals. It assured men that they who 
did well would be approved of God ; and 
if they followed evil courses, sin would be 
imputed to them, and they would thus be- 
come subject to punishment. It detailed 
the reasons why the seventh day was con- 



PRIMITIVE 



PRIMITIVE 



603 



secrated and set apart as a Sabbath, or day 
of rest ; and showed why the bitter conse- 
quences of sin were visited upon our first 
parents, as a practical lesson that it ought 
to be avoided. But the great object of this 
Primitive Freemasonry was to preserve 
and cherish the promise of a Redeemer, 
who should provide a remedy for the evil 
that their transgression had introduced 
into the world, when the appointed time 
should come." 

In his History of Initiation he makes the 
supposition that the ceremonies of this 
Primitive Freemasonry would be few and 
unostentatious, and consist, perhaps, like 
that of admission into Christianity, of a 
simple lustration, conferred alike on all, in 
the hope that they would practise the 
social duties of benevolence and good-will 
to man, and unsophisticated devotion to 
God. 

He does not, however, admit that the 
system of Primitive Freemasonry consisted 
only of those tenets which are to be found 
in the first chapters of Genesis, or that he 
intends, in his definition of this science, to 
embrace so general and indefinite a scope 
of all the principles of truth and light, as 
Preston has done in his declaration, that 
" from the commencement of the world, we 
may trace the foundation of Masonry." 
On the contrary, Oliver supposes that this 
Primitive Freemasonry included a partic- 
ular and definite system, made up of le- 
gends and symbols, and confined to those 
who were initiated into its mysteries. The 
knowledge of these mysteries was of course 
communicated by God himself to Adam, 
and from him traditionally received by his 
descendants, throughout the patriarchal line. 

This view of Oliver is substantiated by 
the remarks of Rosenberg, a learned French 
Mason, in an article in the Freemasons' 
Quarterly Review, on the Book of Raziel, an 
ancient Kabbalistic work, whose subject is 
these divine mysteries. " This book," says 
Rosenberg, " informs us that Adam was the 
first to receive these mysteries. Afterwards, 
when driven out of Paradise, he communi- 
cated them to his son Seth ; Seth communi- 
cated them to Enoch ; Enoch to Methuselah ; 
Methuselah to Lamech ; Lamech to Noah ; 
Is oah to Shem ; Shem to Abraham ; Abra- 
ham to Isaac ; Isaac to Jacob ; Jacob to 
Levi ; Levi to Kelhoth ; Kelhoth to Amram ; 
Amram to Moses ; Moses to Joshua ; Joshua 
to the Elders ; the Elders to the Prophets ; 
the Prophets to the Wise Men ; and then 
from one to another down to Solomon." 

Such, then, was the Pure or Primitive 
Freemasonry, the first system of mysteries 
which, according to modern Masonic writ- 
ers of the school of Oliver, has descended, 
of course with various modifications, from 



age to age, in a direct and uninterrupted 
line, to the Freemasons of the present day. 

The theory is an attractive one, and may 
be qualifiedly adopted, if we may accept 
what appears to have been the doctrine of 
Anderson, of Hutchinson, of Preston, and 
of Oliver, that the purer theosophic tenets 
of "the chosen people of God" were simi- 
lar to those subsequently inculcated in Ma- 
sonry, and distinguished from the corrupted 
teaching of the Pagan religions as devel- 
oped in the mysteries. But if we attempt 
to contend that there was among the Pa- 
triarchs any esoteric organization at all re- 
sembling the modern system of Freema- 
sonry, we shall find no historical data on 
which w r e may rely for support. 

Primitive Rite. This Rite was 
founded at Narbonne, in France, on April 
19, 1780, by the pretended " Superiors of 
the Order of Free and Accepted Masons." 
It was attached to the Lodge of the Phila- 
delphes, under the title of the " First Lodge 
of St. John united to the Primitive Rite 
for the country of France." Hence it is 
sometimes called the Primitive Rite of Nar- 
bonne, and sometime^ the Rite of the Phila- 
delphes. It was divided into three classes, 
which comprised ten degrees of instruction. 
These were not, in the usual sense, degrees,, 
but rather collections of grades, out of 
which it was sought to develop all the in- 
structions of which they were capable. 
These classes and degrees were as follows : 

First Class. 1. Apprentice. 2. Fellow 
Craft. 3. Master Mason. These were con- 
formable to the same degrees in all the 
other Rites. 

Second Class. 4th degree, comprising 
Perfect Master, Elu, and Architect. 5th 
degree, comprising the Sublime Ecossais. 
6th degree, comprising the Knight of the 
Sword, Knight of the East, and Prince of 
Tprus&l pin 

Third Class. 7. The First Chapter of 
Rose Croix, comprising ritual instructions. 
8. The Second Chapter of Rose Croix. It 
is the depository of historical documents 
of rare value. 9. The Third Chapter of 
Rose Croix, comprising physical and philo- 
sophical instructions. 10. The Fourth and 
last Chapter of Rose Croix, or Rose Croix 
Brethren of the Grand Rosary, engaged in 
researches into the occult sciences, the ob- 
ject being the rehabilitation and reintegra- 
tion of man in his primitive rank and pre- 
rogatives. The Primitive Rite was united 
to the Grand Orient in 1786, although some 
of its Lodges, objecting to the union, main- 
tained their independence. It secured, at 
one time, a high consideration among 
French Masons, not only on account of the 
objects in which it Was engaged, but on ac- 
count also of the talents and position of 



604 



PRIMITIVE 



PRINCE 



many of its members. But it is no longer 
practised. 

Primitive Scottish Rite. This 
Rite claims to have been established in 
1770, at Namur, in Belgium, by a body 
called the Metropolitan Grand Lodge of 
Edinburgh. But the truth, according to 
Clavel, {Hist. Pitt, p. 220,) is that it was 
the invention of one Marchot, an advocate 
of Nivelles, who organized it in 1818, at 
Namur, beyond which city, and the Lodge 
of " Bonne Amitie," it scarcely ever ex- 
tended. It consists of thirty-three degrees, 
as follows: 1. Apprentice;. 2. Fellow Craft; 
3. Master ; 4. Perfect Master ; 5. Irish Mas- 
ter; 6. Elect of Nine; 7. Elect of the Un- 
known; 8. Elect of Fifteen; 9. Illustrious 
Master; 10. Perfect Elect; 11. Minor Archi- 
tect; 12. Grand Architect; 13. Sublime 
Architect ; 14. Master in Perfect Architec- 
ture ; 15. Royal Arch ; 16. Prussian Knight ; 
17. Knight of the East; 18. Prince of Jeru- 
salem ; 19. Master of All Lodges ; 20. Knight 
of the West ; 21. Knight of Palestine ; 22. 
Sovereign Prince of Rose Croix ; 23. Sub- 
lime Scottish Mason ; 24. Knight of the 
Sun ; 25. Grand Scottish Mason of St. An- 
drew; 26. Master of trfe Secret; 27. Knight 

of the Black Eagle ; 28. Knight of K H ; 

29. Grand Elect of Truth ; 30. Novice of the 
Interior; 31. Knight of the Interior; 32. 
Prefect of the Interior ; 33. Commander of 
the Interior. The Primitive Scottish Rite 
appears to have been founded upon the 
Rite of Perfection, with an intermixture 
of the Strict Observance of Hund, the 
Adonhiramite, and some other Rites. 

Prince. The word Prince is not at- 
tached as a title to any Masonic office, but 
is prefixed as a part of the name to several 
degrees, as Prince of the Royal Secret, 
Prince of Rose Croix, and Prince of Jeru- 
salem. In all of these instances it seems 
to convey some idea of sovereignty inher- 
ent in the character of the degree. Thus 
the Prince of the Royal Secret was the ul- 
timate, and, of course, controlling degree 
of the Rite of Perfection, whence, shorn, 
however, of its sovereignty, it has been 
transferred to the Ancient and Accepted 
Scottish Rite. The Prince of Rose Croix, al- 
though holding in some Rites a subordinate 
position, was originally an independent de- 
gree, and the representative of Rosicrucian 
Masonry. It is still at the head of the 
French Rite. The Princes of Jerusalem, 
according to the Old Constitutions of the 
Rite of Perfection, were invested with 
power of jurisdiction over all degrees below 
the sixteenth, a prerogative which they ex- 
ercised long after the promulgation of the 
Constitutions of 1786 ; and even now they 
are called, in the ritual of the Ancient and 
Accepted Rite, " Chiefs in Masonry," a 



term borrowed from the Constitutions of 
1762. But there are several other Prince 
degrees which do not seem, at least now, to 
claim any character of sovereignty — such 
are the Prince of Lebanon, Prince of the 
Tabernacle, and Prince of Mercy, all of 
which are now subordinate degrees in tb>? 
Scottish Rite. 

Prince Adept. See Adept, Prince, 

Prince Depositor, Grand. 
(Grand Prince Depositaire.) A degree in 
the collection of Pyron. 

Prince Mason. A term applied in 
the Old Scottish Rite Constitutions to the 
possessors of the high degrees above the 
fourteenth. It was first assumed by the 
Council of the Emperors of the East and 
West. 

Prince of Jerusalem. [Prince de 
Jerusalem.) This was the sixteenth degree 
of the Rite of Perfection, whence it was 
transferred to the Ancient and Accepted 
Scottish Rite, where it occupies the same 
numerical position. Its legend is founded 
on certain incidents which took place dur- 
ing the rebuilding of the second Temple, 
when the Jews were so much incommoded 
by the attacks of the Samaritans and other 
neighboring nations, that an embassy was 
sent to King Darius to implore his favor 
and protection, which was accordingly ob- 
tained. This legend, as developed in the 
degree, is contained neither in Ezra nor in 
the apocryphal books of Esdras. It is 
found only in the Antiquities of Josephus, 
(lib. xi., cap. iv., sec. 9,) and thence there 
is the strongest internal evidence to show 
that it was derived by the inventor of the 
degree. Who that inventor was we can 
only conjecture. But as we have the state- 
ments of both Ragon and Kloss that the 
Baron de Tschoudy composed the degree 
of Knight of the East, and as that degree 
is the first section of the system of which 
the Prince of Jerusalem is the second, we 
may reasonably suppose that the latter was 
also composed by him. The degree being 
one of those adopted by the Emperors of 
the East and West in their system, which 
Stephen Morin was authorized to propa- 
gate in America, it was introduced into 
America long before the establishment of 
the Supreme Council of the Scottish Rite. 
A Council was established by Henry A. 
Francken, about 1767, at Albany, in the 
State of New York, and a Grand Council 
organized by Myers, in 1788, in Charleston, 
South Carolina. This body exercised sov- 
ereign powers even after the establishment 
of the Supreme Council, which was May 
31, 1801, for, in 1802, it granted a Warrant 
for the establishment of a Mark Lodge in 
Charleston, and another in the same year, 
for a Lodge of Perfection, in Savannah, 



PRINCE 



PRINCE 



605 



Georgia. But under the present regula- 
tions of the Ancient and Accepted Scottish 
Rite, this prerogative has been abolished, 
and Grand Councils of Princes of Jerusa- 
lem no longer exist. The old regulation, 
that the Master of a Lodge of Perfection 
must be at least a Prince of Jerusalem, 
which was contained in the Constitution 
of the Grand Council, has also been re- 
pealed, together with most of the privileges 
which formerly appertained to the degree. 
A decision of the Supreme Council, in 1870, 
has even obliterated Councils of the Princes 
of Jerusalem as a separate organization, 
authorized to confer the preliminary degree 
of Knights of the East, and placed such 
Councils within the bosom of Rose Croix 
Chapters, a provision of which, as a mani- 
fest innovation on the ancient system, the 
expediency, or at least the propriety, may 
be greatly doubted. 

Bodies of this degree are called Councils. 
According to the old rituals, the officers 
were a Most Equitable, a Senior and Junior 
Most Enlightened, a Grand Treasurer, and 
Grand Secretary. The more recent ritual 
of the Southern Jurisdiction of the United 
States has substituted for these a Most 
Illustrious Tarshatha, a Most Venerable 
High Priest, a Most Excellent Scribe, two 
Most Enlightened Wardens, and other 
officers. Yellow is the symbolic color of 
the degree, and the apron is crimson, (for- 
merly white,) lined and bordered with yel- 
low. The jewel is a medal of gold, on one 
side of which is inscribed a hand holding 
an equally poised balance, and on the other 
a double-edged, cross-hilted sword erect, 
between three stars around the point, and 
the letters D and Z on each side. 

The Prince of Jerusalem is also the fifty- 
third degree of the Metropolitan Chapter 
of France, and the forty-fifth of the Rite 
of Mizraim. 

Prince of Lebanon. See Knight 
of the Royal Axe. 

Prince of Libanus. Another title 
for Prince of Lebanon. 

Prince of Mercy. {Prince duMerci.) 
The twenty-sixth degree of the Ancient 
and Accepted Scottish Rite, called also 
Scottish Trinitarian or Ecossais Trinitaire. It 
is one of the eight degrees which were 
added on the organization of the Scottish 
Rite to the original twenty-five of the Rite 
of Perfection. 

It is a Christian degree in its construc- 
tion, and treats of the triple covenant of 
mercy which God made with man; first 
with Abraham by circumcision; next, 
with the Israelites in the wilderness, by 
the intermediation of Moses; and lastly, 
with all mankind, by the death and suffer- 
ings of Jesus Christ. It is in allusion to 



these three acts of mercy, that the degree de- 
rives its two names of Scottish Trinitarian 
and Prince of Mercy, and not, as Ragon 
supposes, from any reference to the Fathers 
of Mercy, a religious society formerly en- 
gaged in the ransoming of Christian cap- 
tives at Algiers. Chemin Dupontes {Mem. 
Sur VEcoss, p. 373,) says that the Scottish 
rituals of the degree are too full of the 
Hermetic philosophy, an error from which 
the French Cahiers are exempt ; and he con- 
demns much of its doctrines as " hyper- 
bolique plaisanterie." But the modern 
rituals as now practised are obnoxious to 
no such objection. The symbolic develop- 
ment of the number three of course consti- 
tutes, a large part of its lecture ; but the real 
dogma of the degree is the importance of 
Truth, and to this all its ceremonies are 
directed. 

Bodies of the degree are called Chapters. 
The presiding officer is called Most Excel- 
lent Chief Prince, the Wardens are styled 
Excellent. In the old rituals these officers 
represented Moses, Aaron, and Eleazar; 
but the abandonment of these personations 
in the modern rituals is, I think, an im- 
provement. The apron is red bordered 
with white, and the jewel, an equilateral 
triangle, within which is a heart. This 
was formerly inscribed with the Hebrew 
letter tau, now with the letters I. H. S. ; 
and, to add to the Christianization which 
these letters give to the degree, the Ameri- 
can Councils have adopted a tessera in the 
form of a small fish of ivory or mother of 
pearl, in allusion to the well-known usage 
of the primitive Christians. 

Prince of Rose Croix. See Pose 
Croix, Prince of. 

Prince of the Captivity. Ac- 
cording to the Talmudists, the Jews, while 
in captivity at Babylon, kept a genealogi- 
cal table of the line of their kings, and he 
who was the rightful heir of the throne of 
Israel was called the Head or Prince of the 
Captivity. At the time of the restoration, 
Zerubbabel, being the lineal descendant of 
Solomon, was the Prince of the Captivity. 

Prince of the East, Grand. 
(Grand Prince oV Orient.) A degree in the 
collection of Le Page. 

Prince of the !Levites. (Prince 
des Levites.) A degree in the collection of 
the Lodge of Saint Louis des Amis R6unis 
at Calais. 

Prince of the Royal Secret. 
See Sublime Prince of the Royal Secret, 

Prince of the Seven Planets, 
Illustrious Grand. (Illustre Grand 
Prince des sept Planetes.) A degree in the 
manuscript collection of Peuvret. 

Prince of the Tabernacle. 
(Prince du Tabernacle.) The twenty-fourth 



606 



PRINCESS 



PRINTED 



degree of the Ancient and Accepted Scot- 
tish Rite. In the old rituals the degree 
was intended to illustrate the directions 
given for the building of the tabernacle, 
the particulars of which are recorded in 
the twenty-fifth chapter of Exodus. The 
Lodge is called a Hierarchy, and its officers 
are a Most Powerful Chief Prince, repre- 
senting Moses, and three Wardens, whose 
style is Powerful, and who respectively rep- 
resent Aaron, Bezaleel, and Aholiab. In 
the modern rituals of the United States, 
the three principal officers are called the 
Leader, the High Priest, and the Priest, 
and respectively represent Moses, Aaron, 
and Ithamar, his son. The ritual is greatly 
enlarged ; and while the main idea of the 
degree is retained, the ceremonies represent 
the initiation into the mysteries of the 
Mosaic tabernacle. 

The jewel is the letter A, in gold, sus- 
pended from a broad crimson ribbon. The 
apron is white, lined with scarlet and bor- 
dered with green. The flap is sky-blue. 
On the apron is depicted a representation 
of the tabernacle. 

This degree appears to be peculiar to the 
Scottish Rite and its modifications. I 
have not met with it in any of the other 
Rites. 

Princess of the Crown. [Prin- 
cesse de la Couronne.) The tenth and last 
degree of the Masonry of Adoption accord- 
ing to the French regime. The degree, 
which is said to have been composed in 
Saxony, in 1770, represents the reception 
of the Queen of Sheba by King Solomon. 
The Grand Master and Grand Mistress per- 
sonate Solomon and his wife, (which one, 
the Cahier does not say,) and the recipien- 
dary plays the part of the Queen of Sheba. 
The degree, says Ragon, (Tuil. Gen., p. 78,) 
is not initiatory, but simply honorary. 

Principal Officers. The number 
three, as a sacred number in the Masonic 
system, is, among many other ways, devel- 
oped in the fact that in all Masonic bodies 
there are three principal officers. 

Principals. The three presiding offi- 
cers in a Chapter of Royal Arch Masons, 
according to the system practised in Eng- 
land, are called the Three Principals, or 
King, Prophet, and Priest, and, under the 
titles of Z., H., and J., represent Zerubba- 
bel, Haggai, and Joshua. No person is 
eligible to the First Principal's chair unless 
he has served twelve months in each of 
the others; and he must also be the Master 
or Past Master of a Lodge, and have served 
in the Chapter the office of Scribe, So- 
journer, or Assistant Sojourner. At his 
installation, each of the Principals receives 
an installing degree like that of the Master 
of a Blue Lodge. There is, however, no 



resemblance between any of these degrees 
and the order of High Priesthood which 
is conferred in this country. 

The presiding officers of the Grand Chap- 
ter are called Grand Principals, and repre- 
sent the same personages. 

The official jewel of Z is a crown ; of H, 
an All-seeing eye ; and of J, a book, each 
surrounded by a nimbus, or rays of glory, 
and placed within an equilateral triangle. 

Principal Sojourner. The He- 
brew word -ij, ger, which we translate " a 
sojourner," signifies a man living out of his 
own country, and is used in this sense 
throughout the Old Testament. The chil- 
dren of Israel were, therefore, during the 
captivity, sojourners in Babylon, and the 
person who is represented by this officer, 
performed, as the incidents of the degree 
relate, an important part in the restoration 
of the Israelites to Jerusalem. He was 
the spokesman and leader of a party of 
three sojourners, and is, therefore, emphat- 
ically called the chief, or principal so- 
journer. 

In the English Royal Arch system there 
are three officers called Sojourners. But in 
the American system the three historical 
sojourners are represented by the candi- 
dates, while only the supposed chief of 
them is represented by an officer called the 
Principal Sojourner. His duties are those 
of a conductor, and resemble, in some re- 
spects, those of a Senior Deacon in a Sym- 
bolic Lodge ; which office, indeed, he occu- 
pies when the Chapter is open on any of 
the preliminary degrees. 

Printed Proceedings. In 1741, 
the Grand Lodge of England adopted a 
regulation, which Entick (Const, p. 236,) 
is careful to tell us, "was unanimously 
agreed to," forbidding any brother "to 
print, or cause to be printed, the proceed- 
ings of any Lodge or any part thereof, or 
the names of the persons present at such 
Lodge, but by the direction of the Grand 
Master or his deputy, under pain of being 
disowned for a brother, and not to be ad- 
mitted into any Quarterly Communication 
or Grand Lodge, or any Lodge whatsoever, 
and of being rendered incapable of bearing 
any office in the Craft." The law has 
never been' repealed, but, on the contrary, 
its unfortunate spirit of unnecessary reti- 
cence has been extended, so that the Grand 
Lodge of England never publishes any rec- 
ord of its transactions ; and the Craft would 
be left in ignorance of everything in which 
it is so much interested, as the legislation 
of the Order, and the discussions in its 
parliament, were it not for the enterprise 
of unofficial reporters. The Grand Lodges 
of Scotland and Ireland have followed the 
same course. A different one is pursued 



PRIOR 



PROCESSIONS 



607 



by most of the Grand Lodges of the world. 
Bulletins are published at stated intervals 
by the Grand Orients of France, Italy, and 
Portugal, and by nearly all those of South 
America. In the United States, every 
Grand Lodge publishes annually the jour- 
nal of its proceedings, and many subordi- 
nate Lodges print the account of any 
special meeting held on an important or 
interesting occasion. 

Prior. 1. The superiors of the differ- 
ent nations or provinces into which the 
Order of the Templar was divided, were 
at first called Priors or Grand Priors, and 
afterwards Preceptors or Grand Preceptors. 

2. Each of the languages of the Order 
of Malta was divided into Grand Priories, 
of which there were twenty-six, over which 
a Grand Prior presided. Under him were 
several Commanderies. 

3. The second officer in a Council of Ka- 
dosh, under the Supreme Council for the 
Southern Jurisdiction of the United States. 

4. The Grand Prior is the third officer 
in the Supreme Council of the Ancient and 
Accepted Scottish Rite for the Southern 
Jurisdiction of the United States. 

Prior, Grand. See Grand Prior. 

Priory. The jurisdiction of a Grand 
Prior in the Order of Malta or St. John of 
Jerusalem. 

Prison. A Lodge having been held 
in 1782, in the King's Bench prison, Lon- 
don, the Grand Lodge of England passed 
a resolution declaring that " it is incon- 
sistent with the principles of Masonry 
for any Freemason's Lodge to be held for 
the purposes of making, passing, or raising 
Masons in any prison or place of confine- 
ment." The resolution is founded on the 
principle that there must be perfect freedom 
of action in all that relates to the admis- 
sion of candidates, and that this freedom 
is not consistent with the necessary re- 
straints of a prison. 

Private Committee. See Commit- 
tee, Private. 

Privileged Questions. In parlia- 
mentary law, privileged questions are de- 
fined to be those to which precedence is 
given over all other questions. They are 
of four kinds : 1. Those which relate to the 
rights and privileges of the assembly or any 
of its members. 2. Motions for adjourn- 
ment. 3. Motions for reconsideration. 4. 
Special orders of the day. The first, third, 
and fourth only are applicable to Masonic 
parliamentary law. 

Privilege, Questions of. In all 
parliamentary or legislative bodies, there 
occur certain questions which relate to 
matters affecting the dignity of the assem- 
bly or the rights and privileges of some of 
its members, and these are hence called 



" questions of privilege ; " such, for instance, 
are motions arising out of or having rela- 
tion to a quarrel between two of the mem- 
bers, an assault upon any member, charges 
affecting the integrity of the assembly or 
any of its members, or any other matters 
of a similar character. Questions referring 
to any of these matters take precedence of 
all other business, and hence are always in 
order. These questions of privilege are 
not to be confounded with privileged ques- 
tions ; for, although all questions of privi- 
lege are privileged questions, all privileged 
questions are not questions of privilege. 
Strictly speaking, questions of privilege re- 
late to the house or its members, and 
privileged questions relate to matters of 
business. See the author's Parliamentary 
Lavj, as applied to the Government of Ma- 
sonic Bodies, ch. xxiv., xxv. 

Probation. The interval between the 
reception of one degree and the succeed- 
ing one is called the probation of the can- 
didate, because it is during this period that 
he is to prove his qualification for advance- 
ment. In England and in this country the 
time of probation between the reception of 
degrees is four weeks, to which is generally 
added the further safeguard of an open 
examination in the preceding degree. In 
France and Germany the probation is ex- 
tended to one year. The time is greatly 
extended in the Ancient and Accepted 
Scottish Rite. The statutes of the Southern 
Supreme Council require an interval of two 
years to be passed between the reception of 
the fourteenth and the thirty-second de- 
grees. An extraordinary rule prevailed 
in the Constitutions of 1762, by which the 
Rite of Perfection was governed. Accord- 
ing to this rule, a candidate was required 
to pass a probation, from the time of his 
application as an Entered Apprentice until 
his reception of the twenty-fifth or ulti- 
mate degree of the Rite, of no less than six 
years and nine months. But as all the 
separate times of probation depended on 
symbolic numbers, it is not to be presumed 
that this regulation was ever practically 
enforced. 

Problem, Forty - Seventh. See 
Forty-Seventh Problem. 

Processions. Public processions of 
the Order, although not as popular as they 
were some years ago, still have the warrant 
of early and long usage. The first proces- 
sion, after the revival, of which we have a 
record, took place June 24, 1721, when, as 
Anderson tells us, (2d ed., p. 112,) "Payne, 
the Grand Master, with his Wardens, the 
former Grand officers, and the Masters and 
Wardens of twelve Lodges, met the Grand 
Master elect in a Grand Lodge at the 
King's Arms Tavern, St. Paul's Church- 



608 



PROCESSIONS 



PROCLAMATION 



yard, in the morning, .... and from 
thence they marched on foot to the Hall in 
proper clothing and due form." Anderson 
and Entick continue to record the annual 
processions of the Grand Lodge and the 
Craft on the feast day, with a few excep- 
tions, for the next twenty-five years ; but 
after this first pedestrian procession all the 
subsequent ones were made in carriages, the 
unvaried record being, "a procession of 
march was made in coaches and carriages." 
But ridicule being thrown by the enemies 
of the Order upon these processions, by a 
mock one in 1747, (see Scald Miser ables,) 
in that year the Grand Lodge unanimously 
resolved to discontinue them, nor have they 
since been renewed. 

In this country, public processions of the 
Craft were some years ago very common, 
nor have they yet been altogether aban- 
doned; although now practised with greater 
discretion and less frequently, being in 
general restricted to special occasions of 
importance, such as funerals, the laying of 
corner-stones, or the dedication of public 
edifices. 

The question has been often mooted, 
whether public processions, with the open 
exhibition of its regalia and furniture, are 
or are not of advantage to the Order. In 
1747 it was thought not to be so, at least in 
London, but the custom was continued, to 
a great extent, in the provinces. Dr. Oli- 
ver was in favor of what he calls (Symb. of 
Glory,) "the good old custom, so strongly 
recommended and assiduously practised by 
the Masonic worthies of the last century, 
and imitated by many other public bodies 
of men, of assembling the brethren of a 
province annually under their own banner, 
and marching in solemn procession to the 
house of God, to offer up their thanksgiving 
in the public congregation for the blessings 
of the preceding year ; to pray for mercies 
in prospect, and to hear from the pulpit a 
disquisition on the moral and religious pur- 
poses of the Order." 

I confess that I should share the regrets 
of the venerated Oliver, were public pro- 
cessions of the Order in this country to be 
discontinued. I have heard no arguments 
against them which outweigh the advan- 
tages to be derived from the impression 
made on the minds of the spectators, and the 
wholesome influence exerted on the mem- 
bers of the brotherhood who thus assemble 
to pay honor to their Order. 

Processions are not peculiar to the Ma- 
sonic fraternity. The custom comes to us 
from remote antiquity. In the initiations 
at Eleusis, the celebration of the Mysteries 
was accompanied each day by a solemn 
procession of the initiates from Athens to 
the temple of initiation. Apuleius describes 



the same custom as prevailing in the cele- 
bration of the Mysteries of Isis. Among 
the early Romans, it was the custom, in 
times of public triumph or distress, to have 
solemn processions to the temples, either to 
thank the gods for their favor or to invoke 
their protection. The Jews also went in 
procession to the Temple to offer up their 
prayers. So, too, the primitive Christians 
walked in procession to the tombs of the 
martyrs. Ecclesiastical processions were 
first introduced in the fourth century. 
They are now used in the Catholic Church 
on various occasions, and the Pontificate 
Romanum supplies the necessary ritual for 
their observance. In the Middle Ages 
these processions were often carried to an 
ab|urd extent. Polydore describes them as 
consisting of " ridiculous contrivances, of a 
figure with a great gaping mouth, and other 
pieces of merriment." But these displays 
were abandoned with the increasing refine- 
ment of the age. At this day, processions 
are common in all countries, not only of 
religious confraternities, but of political 
and social societies. 

There are processions also in Masonry 
which are confined to the internal concerns 
of the Order, and are not therefore of a 
public nature. The procession " round the 
Hall," at the installation of the Grand 
Master, is first mentioned in 1721. Pre- 
vious to that year there is no allusion to 
any such ceremony. From 1717 to 1720 
we are simply told that the new Grand 
Master " was saluted," and that he was 
" homaged," or that "his health was drunk 
in due form." But in 1721 a processional 
ceremony seems to have been composed, for 
in that year we are informed ( Const 1738, 
p. 113,) that "Brother Payne, the old 
Grand Master, made the first procession 
round the Hall, and when returned, he pro- 
claimed aloud the most noble prince and 
our brother." This procession was not 
abolished with the public processions in 
1747, but continued for many years after- 
wards ; although I think not now used in 
the Grand Lodge of England. In this 
country it gave rise to the procession at the 
installation of Masters, which, although 
provided for by the ritual, and practised by 
most Lodges until very recently, has been 
too often neglected by many. The form 
of the procession, as adopted in 1724, is 
given by Anderson, (second edition, p. 
117,) and is almost precisely the same as 
that used in all Masonic processions at the 
present day, except funeral ones. The rule 
was then adopted, which has ever since pre- 
vailed, that in all processions the juniors 
in degree and in office shall go first, so that 
the place of honor shall be the rear. 

Proclamation. At the installation 



PROCLAMATION 



PROFICIENCY 



609 



of the officers of a Lodge, or any other Ma- 
sonic body, and especially a Grand Lodge 
or Grand Chapter, proclamation is made in 
a Lodge or Chapter by the installing officer, 
and in a Grand Lodge or Grand Chapter 
bv the Grand Marshal. Proclamation is 
also made on some other occasions, and on 
such occasions the Grand Marshal per- 
forms the duty. 

Proclamation of Cyrus. A cere- 
mony in the American Royal Arch. We 
learn from Scripture that in the first year 
of Cyrus, the king of Persia, the captivity 
of the Jews was terminated. Cyrus, from 
his conversations with Daniel and the 
other Jewish captives of learning and piety, 
as well as from his perusal of their sacred 
books, more especially the prophecies of 
Isaiah, had become imbued with a knowl- 
edge of true religion, and hence had even 
publicly announced to his subjects his be- 
lief in the God " which the nation of the 
Israelites worshipped." He was conse- 
quently impressed with an earnest desire 
to fulfil the prophetic declarations of 
which he was the subject, and to rebuild 
the Temple of Jerusalem. Accordingly, he 
issued a proclamation, which we find in 
Ezra, as follows : 

" Thus saith Cyrus, King of Persia, The 
Lord God of heaven hath given me all the 
kingdoms of the earth ; and he hath charged 
me to build him a house at Jerusalem, 
which is in Judea. Who is there among 
you of all his people ? his God be with him, 
and let him go up to Jerusalem, which is 
in Judea, and build the house of the Lord 
God of Israel, (he is the God,) which is in 
Jerusalem." 

With the publication of this proclama- 
tion of Cyrus commences what may be 
called the second part of the Royal Arch 
degree. 

Profane. There is no word whose 
technical and proper meaning differs more 
than this. In its ordinary use profane sig- 
nifies one who is irreligious and irreverent, 
but in its technical adaptation it is applied 
to one who is ignorant of sacred rites. The 
word is compounded of the two Latin words 
pro and fanum, and literally means before 
or outside of the temple ; and hence a pro- 
fanus among the ancients was one who was 
not allowed to enter the temple and be- 
hold the mysteries. "Those," says Vos- 
sius, " were called profane who were not 
initiated in the sacred rites, but to whom 
it was allowed only to stand before the 
temple — profane — not to enter it and 
take part in the solemnities." The Greek 
equivalent, BepijXos , had a similar reference ; 
for its root is found in BtfUg, a threshold, 
as if it denoted one who was not permitted 
to pass the threshold of the temple. In 
4B 39 



the celebrated hymn of Orpheus, which it 
is said was sung at the Mysteries of Eleusis, 
we meet with this phrase, ^Oey^ojiaL olg Qi/iLq 
earl Qvpag d'enc Qeade Befiq/.ois, " I speak to 
those to whom it is lawful, but let the doors 
be closed against the profane." When the 
mysteries were about to begin, the Greeks 
used the solemn formula, snag, enac, eon Be- 
fir/Aoi ; and the Romans, " Procul, O procul 
este profani," both meaning, " Depart, de- 
part, ye profane ! " Hence the original 
and inoffensive signification of profane is 
that of being uninitiated ; and it is in this 
sense that it is used in Masonry, simply to 
designate one who has not been initiated 
as a Mason. The word profane is not re- 
cognized as a noun substantive in the gen- 
eral usage of the language, but it has been 
adopted as a technical term in the dialect 
of Freemasonry, in the same relative sense 
in which the word layman is used in the 
professions of law and divinity. 

Proficiency. The necessity that any 
one who devotes himself to the acquisition 
of a science should become a proficient in 
its elementary instructions before he can 
expect to grasp and comprehend its higher 
branches, is so almost self-evident as to 
need no argument. But as Speculative 
Masonry is a science, it is equally necessary 
that a requisite qualification for admission 
to a higher degree should be a suitable pro- 
ficiency in the preceding one. It is true, 
that we do not find in express words in the 
Old Constitutions any regulations requir- 
ing proficiency as preliminary to advance- 
ment, but their whole spirit is evidently to 
that effect ; and hence we find it prescribed 
in the Old Constitutions, that no Master 
shall take an apprentice for less than seven 
years, because it was expected that he 
should acquire a competent knowledge of 
the mystery before he could be admitted as 
a Fellow. The modern Constitution of the 
Grand Lodge of England provides that no 
Lodge shall confer a higher degree on any 
brother until he has passed an examination 
in open Lodge on the preceding degrees, 
and many, perhaps most, of the Grand 
Lodges of this country have adopted a sim- 
ilar regulation. The ritual of all the sym- 
bolic degrees, and, indeed, of the higher 
degrees, and that too in all rites, makes 
the imperative demand of every candidate 
whether he has made suitable proficiency 
in the preceding degree, an affirmative an- 
swer to which is required before the rites 
of initiation can be proceeded with. This 
answer is, according to the ritual, that " he 
has ; " but some Masons have sought to 
evade the consequence of an acknowledg- 
ment of ignorance and want of proficiency 
by a change of the language of the ritual 
into "such as time and circumstances 



610 



PRO 



PROGRESSIVE 



would permit." But this is an innovation, 
unsanctioned by any authority, and should 
be repudiated. If the candidate has not 
made proper proficiency, the ritual, outside 
of all statutory regulations, refuses him 
advancement. 

Anderson, in the second edition of his 
Constitutions, (p. 71,) cites what he calls 
"an old record," which says that in the 
reign of Edward the Third of England it 
was ordained " that such as were to be ad- 
mitted Master Masons, or Masters of work, 
should be examined whether they be able 
of cunning to serve their respective Lords, 
as well the lowest as the highest, to the 
honor and worship of the aforesaid art, and 
to the profit of their Lords." 

Here, then, we may see the origin of that 
usage, which is still practised in every well 
governed Lodge, not only of demanding a 
proper degree of proficiency in the candi- 
date, but also of testing that proficiency by 
an examination. 

This cautious and honest fear of the Fra- 
ternity lest any brother should assume the 
duties of a position which he could not 
faithfully discharge, and which is, in our 
time, tantamount to a candidate's advanc- 
ing to a degree for which he is not pre- 
pared, is again exhibited in all the Old 
Constitutions. Thus in the Landsdowne 
Manuscript, whose date is referred to the 
middle of the sixteenth century, it is 
charged " that no Mason take on him no 
Lord's work, nor other man's, but if [un- 
less] he know himself well able to perform 
the work, so that the Craft have no slander." 
The same regulation, and almost in the 
same language, is to be found in all the 
subsequent manuscripts. 

In the Charges of 1722, it is directed 
that " a younger brother shall be instructed 
in working, to prevent spoiling the mate- 
rials for want of judgment, and for improv- 
ing and continuing of brotherly love." It 
was, with the same view, that all of the 
Old Constitutions made it imperative that 
no Master should take an apprentice for 
less than seven years, because it was ex- 
pected that he should acquire a competent 
knowledge of the mystery of the Craft be- 
fore he could be admitted as a Fellow. 

Notwithstanding these charges had a 
more particular reference to the operative 
part of the art, they clearly show the great 
stress that was placed by our ancient breth- 
ren upon the necessity of skill and pro- 
ficiency ; and they have furnished the pre- 
cedents upon which are based all the simi- 
lar regulations that have been subsequently 
applied to Speculative Masonry. 

Pro Grand Master. An officer 
known only to the English system, and 
adopted for the first time in 1782, when, on 



the election of the Duke of Cambridge to 
the office of Grand Master, a regulation 
was adopted by the Grand Lodge of Eng- 
land, that whenever a prince of the blood 
accepted the office of Grand Master, he 
should be at liberty to nominate any peer 
of the realm to be the Acting Grand Mas- 
ter, and to this officer is given the title of 
Pro Grand Master. He must be a noble- 
man and a Past Master. His collar, jewel, 
and authority are the same as those of a 
Grand Master, and in the case of a vacancy 
he actually assumes the office until the 
next annual election. There has been no 
Pro Grand Master in England since the 
death of the Duke of Sussex, in 1843, when 
the Earl of Zetland, who was then the 
Pro Grand Master, assumed the chair, and 
at the next annual election was chosen 
Grand Master. 

Progressive Masonry. Freema- 
sonry is undoubtedly a progressive science, 
and yet the fundamental principles of Free- 
masonry are the same now as they were at 
the very beginning of the Institution. Its 
landmarks are unchangeable. In these 
there can be no alteration, no diminution, 
nor addition. When, therefore, we say 
that Freemasonry is progressive in its 
character, we of course do not mean to 
allude to this unalterable part of its con- 
stitution. But there is a progress which 
every science must undergo, and which 
many of them have already undergone, to 
which the science of Freemasonry is sub- 
ject. Thus we say of chemistry that it is 
a progressive science. Two hundred years 
ago, all its principles, so far as they were 
known, were directed to such futile in- 
quiries as the philosopher's stone and the 
elixir of immortality. Now these princi- 
ples have become more thoroughly under- 
stood, and more definitely established, and 
the object of their application is more 
noble and philosophic. The writings 
of the chemists of the former and the 
present period sufficiently indicate this 
progress of the science. And yet the ele- 
mentary principles of chemistry are un- 
changeable. Its truths were the same then 
as they are now. Some of them were at 
that time unknown, because no mind of 
sufficient research had discovered them; 
but they existed as truths, from the very 
creation of matter; and now they have 
only been developed, not invented. 

So it is with Freemasonry. It too has 
had its progress. Masons are now expected 
to be more learned than formerly in all 
that relates to the science of the Order. 
Its origin, its history, its objects, are now 
considered worthy of the attentive con- 
sideration of its disciples. The rational 
explanation of its ceremonies and symbols, 



PROMISE 



PROOFS 



611 



and their connection with ancient systems 
of religion and philosophy, are now con- 
sidered as necessary topics of inquiry for all 
who desire to distinguish themselves as pro- 
ficients in Masonic science. 

In all these things we see a great differ- 
ence between the Masons of the present 
and of former days. In Europe, a century 
ago, such inquiries were considered as 
legitimate subjects of Masonic study. 
Hutchinson published in 1760, in England, 
his admirable work entitled The Spirit of 
Freemasonry, in which the deep philosophy 
of the Institution was fairly developed with 
much learning and ingenuity. Preston's 
Illustrations of Masonry, printed at a not 
much later period, also exhibit the system 
treated, in many places, in a philosophical 
manner. Lawrie's History of Freemasonry, 
published in Scotland about the end of 
the last century, is a work containing much 
profound historical and antiquarian re- 
search. And in the present century, the 
works of Oliver alone would be sufficient 
to demonstrate to the most cursory ob- 
server that Freemasonry has a claim to be 
ranked among the learned institutions of 
the day. In Germany and France, the 
press has been borne down with the weight 
of abstruse works on our Order, written by 
men of the highest literary pretensions. 

In this country, notwithstanding the 
really excellent work of Salem Town on 
Speculative Masonry, published in 1818, 
and the learned Discourses of Dr. T. M. 
Harris, published in 1801, it is only within 
a few years that Masonry has begun to as- 
sume the exalted position of a literary in- 
stitution, in which the labors of our trans- 
atlantic brethren had long ago placed it. 

Promise. In entering into the cov- 
enant of Masonry, the candidate makes a 
promise to the Order ; for his covenant is 
simply a promise where he voluntarily 
places himself under a moral obligation to 
act within certain conditions in a particu- 
lar way. The law of promise is, therefore, 
strictly applicable to this covenant, and by 
that law the validity and obligation of the 
promises of every candidate must be deter- 
mined. In every promise there are two 
things to be considered: the intention and 
the obligation. As to the intention : of all 
casuists, the Jesuits alone have contended 
that the intention may be concealed within 
the bosom of the promiser. Every Chris- 
tian and Pagan writer agree on the prin- 
ciple that the words expressed must convey 
their ordinary meaning to the promisee. 
If I promise to do a certain thing to-mor- 
row, I cannot, when the morrow comes, 
refuse to do it on the ground that I only 
promised to do it if it suited me when the 
time of performance had arrived. The 



obligation of every promiser is, then, to 
fulfil the promise that he has made, not in 
any way that he may have secretly in- 
tended, but in the way in which he sup- 
poses that the one to whom he made it 
understood it at the time that it was made. 
Hence all Masonic promises are accompa- 
nied by the declaration that they are given 
without equivocation or mental reservation 
of any kind whatsoever. 

All voluntary promises are binding, un- 
less there be some paramount consideration 
which will release the obligation of per- 
formance. It is worth while, then, to in- 
quire if there be any such considerations 
which can impair the validity of Masonic 
promises. Dr. Way land (Flem, of Mor. Sci- 
ence, p. 285,) lays down five conditions in 
which promises are not binding: 1. Where 
the performance is impossible; 2. Where 
the promise is unlawful ; 3. Where no ex- 
pectation is voluntarily excited by the 
promiser; 4. Where they proceed upon a 
condition which the promiser subsequently 
finds does not exist ; and, 5. Where either 
of the parties is not a moral agent. 

It is evident that no one of these condi- 
tions will apply to Masonic promises, for, 
1. Every promise made at the altar of 
Masonry is possible to be performed; 2. 
No promise is exacted that is unlawful in 
its nature; for the candidate is expressly 
told that no promise exacted from him will 
interfere with the duty which he owes to 
God and to his country ; 3. An expectation 
is voluntarily excited by the promiser, and 
that expectation is that he will faithfully 
fulfil his part of the covenant ; 4. No false 
condition of things is placed before the 
candidate, either as to the character of the 
Institution or the nature of the duties 
which would be required of him; and, 5. 
Both parties to the promise, the candidate 
who makes it and the Craft to whom it is 
made, are moral agents, fully capable of 
entering into a contract or covenant. 

This, then, is the proper answer to those 
adversaries of Freemasonry who contend 
for the invalidity of Masonic promises on 
the very grounds of Wayland and other 
moralists. Their conclusions would be cor- 
rect, were it not that every one of their 
premises is false. 

Promotion. Promotion in Masonry 
should not be governed, as in other socie- 
ties, by succession of office. The fact that 
one has filled a lower office gives him no 
claim to a higher, unless he is fitted, by 
skill and capacity, to discharge its duties 
faithfully. This alone should be the true 
basis of promotion. See Preferment. 

Proofs. What the German Masons call 
"proben und priifungen," trials and proofs, 
and the French, " epreuves Maijonniques," 



612 



PROPERTY 



PROSELYTISM 



or Masonic proofs, are defined by Bazot 
(Manuel, p. 141,) to be " mysterious methods 
of discovering the character and disposi- 
tion of a recipiendary." They are, in fact, 
those ritualistic ceremonies of initiation 
which are intended to test the fortitude and 
fidelity of the candidate. They seem to be 
confined to continental Masonry, for they 
are not known to any extent in the English 
or American systems, where all the ceremo- 
nies are purely symbolic. Krause (Kunst- 
urlcund., i. 152, n. 37,) admits that no trace 
of them, at least in the perilous and fearful 
forms which they assume in the continen- 
tal rituals, are to be found in the oldest 
English catechisms ; and he admits that, as 
appealing to the sentiments of fear and 
hope, and adopting a dramatic form, they 
are contrary to the spirit of Masonry, and 
greatly interfere with its symbolism and 
with the pure and peaceful sentiments 
which it is intended to impress upon the 
mind of the neophyte. 

Property of a Lodge. As a Lodge 
owes its existence, and all the rights and 
prerogatives that it exercises, to the Grand 
Lodge from which it derives its Charter or 
Warrant of Constitution, it has been de- 
cided, as a principle of Masonic law, that 
when such Lodge ceases to exist, either by 
a withdrawal or a surrender of its Warrant, 
all the property which it possessed at the 
time of its dissolution reverts to the Grand 
Lodge. But should the Lodge be restored 
by a revival of its Warrant, its property 
should be restored, because the Grand 
Lodge held it only as the general trustee 
or guardian of the Craft. 

Prophet. Haggai, who in the Amer- 
ican system of the Royal Arch is called 
the scribe, in the English system receives 
the title of prophet, and hence in the order 
of precedence he is placed above the high 
priest. 

Prophets, Schools of the. See 
Schools of the Prophets. 

Proponenda. The matters contained 
in the " notices of motions," which are re- 
quired by the Grand Lodge of England to 
be submitted to the members previous to 
the Quarterly Communication when they 
are to be discussed, are sometimes called 
the proponenda, or subjects to be proposed. 

Proposing Candidates. The only 
method recognized in this country of pro- 
posing candidates for initiation or member- 
ghip is by the written petition of the ap- 
plicant, who must at the same time be re- 
commended by two members of the Lodge. 
In England, the applicant for initiation 
must previously sign the declaration, which 
in America is only made after his election. 
He is then proposed by one brother, and, 
the proposition being seconded by another, 



he is ballotted for at the next regular 
Lodge. Applicants for membership are 
also proposed without petition, but the cer- 
tificate of the former Lodge must be pro- 
duced, as in the United States the demit 
is required. Nor can any candidate for 
affiliation be ballotted for unless previous 
notice of the application be given to all 
the members of the Lodge. 

Proscription. The German Masons 
employ this word in the same sense in 
which we do expulsion, as the highest Ma- 
sonic punishment that can be inflicted. 
They also use the word verbannung, banish- 
ment, for the same purpose. 

Proselyte of Jerusalem. (Prose- 
lyte de Jerusalem.) The sixty-eighth de- 
gree of the Metropolitan Chapter of France. 

Proselytism. Brahmanism is, per- 
haps, the only religion which is opposed to 
proselytism. The Brahman seeks no con- 
vert to his faith, but is content with that 
extension of his worship which is derived 
from the natural increase only of its mem- 
bers. The Jewish Church, perhaps one of 
the most exclusive, and which has always 
seemed indifferent to progress, yet provided 
a special form of baptism for the initiation 
of its proselytes into the Mosaic rites. 

Buddhism, the great religion of the East- 
ern world, which, notwithstanding the op- 
position of the leading Brahmans, spread 
with amazing rapidity over the Oriental 
nations, so that now it seems the most 
popular religion of the world, owes its ex- 
traordinary growth to the energetic prop- 
agandism of Sakya-muni, its founder, and 
to the same proselyting spirit which he in- 
culcated upon his disciples. 

The Christian Church, mindful of the 
precepts of its divine founder, " Go ye into 
all the world, and preach the Gospel to 
every creature," has always considered the 
work of missions as one of the most im- 
portant duties of the Church, and owes its 
rapid increase, in its earlier years, to the 
proselyting spirit of Paul, and Thomas, 
and the other apostles. 

Mohammedanism, springing up and lin- 
gering for a long time in a single family, 
at length acquired rapid growth among the 
Oriental nations, through the energetic 
proselytism of the Prophet and his adhe- 
rents. But the proselytism of the religion 
of the New Testament and that of the Ko- 
ran differed much in character. The Chris- 
tian made his converts by persuasive accents 
and eloquent appeals ; the Mussulman con- 
verted his "penitents by the sharp power of 
the sword. Christianity was a religion of 
peace, Mohammedanism of war; yet each, 
though pursuing a different method, was 
equally energetic in securing converts. 

In respect to this doctrine of proselytism, 



PROSELYTISM 



PROSELYTISM 



613 



Freemasonry resembles more the exclusive 
faith of Brahma than the inviting one of 
Moses, of Buddha, of Christ, or of Mo- 
hammed. 

In plain words, Freemasonry is rigor- 
ously opposed to all proselytism. While 
its members do not hesitate, at all proper 
times and on all fitting occasions, to defend 
the Institution from all attacks of its en- 
emies, it never seeks, by voluntary lauda- 
tion of its virtues, to make new accessions 
of friends, or to add to the number of its 
disciples. 

Nay, it boasts, as a peculiar beauty of its 
system, that it is a voluntary Institution. 
Not only does it forbid its members to use 
any efforts to obtain initiates, but actually 
requires every candidate for admission into 
its sacred rites to seriously declare, as a pre- 
paratory step, that in this voluntary offer of 
himself he has been unbiased by the improper 
solicitations of friends. Without this decla- 
ration, the candidate would be unsuccessful 
in his application. Although it is required 
that he should be prompted to solicit the 
privilege by the favorable opinion which 
he had conceived of the Institution, yet no 
provision is made by which that opinion 
can be inculcated in the minds of the pro- 
fane ; for were a Mason, by any praises of 
the Order, or any exhibitions of its advan- 
tages, to induce any one under such repre- 
sentations to seek admission, he would not 
only himself commit a grievous fault, but 
would subject the candidate to serious em- 
barrassment at the very entrance of the 
Lodge. 

This Brahmanical spirit of anti-prosely- 
tism, in which Masonry differs from every 
other association, has imprinted upon the 
Institution certain peculiar features. In 
the first place, Freemasonry thus becomes, 
in the most positive form, a voluntary as- 
sociation. Whoever comes within its mys- 
tic circle, comes there of his "own free will 
and accord, and unbiased by the influence 
of friends." These are the terms on which 
he is received, and to all the legitimate 
consequences of this voluntary connection 
he must submit. Hence comes the axiom, 
" once a Mason, always a Mason ; " that is 
to say, no man, having once been initiated 
into its sacred rites, can, at his own pleas- 
ure or caprice, divest himself of the obli- 
gations and duties which, as a Mason, he 
has assumed. Coming to us freely and wil- 
lingly, he can urge no claim for retirement 
on the plea that he was unduly persuaded, 
or that the character of the Institution had 
been falsely represented. To do so, would 
be to convict himself of fraud and false- 
hood, in the declarations made by him 
preliminary to his admission. And if these 
declarations were indeed false, he at least 
cannot, under the legal maxim, take ad- 



vantage of his own wrong. The knot 
which binds him to the Fraternity has 
been tied by himself, and is indissoluble. 
The renouncing Mason may, indeed, with- 
draw from his connection with a Lodge, 
but he cannot release himself from his ob- 
ligations to the regulation, which requires 
every Mason to be a member of one. He 
may abstain from all communication with 
his brethren, and cease to take any interest 
in the concerns of the Fraternity ; but he 
is not thus absolved from the performance 
of any of the duties imposed upon him by 
his original admission into the brother- 
hood. A proselyte, persuaded against his 
will, might claim his right to withdraw; 
but the voluntary seeker must take and 
hold what he finds. 

Another result of this anti-proselyting 
spirit of the Institution is, to relieve its 
members from all undue anxiety to in- 
crease its members. It is not to be sup- 
posed that Masons have not the very 
natural desire to see the growth of their 
Order. Towards this end, they are ever 
ready to defend its character when at- 
tacked, to extol its virtues, and to main- 
tain its claims to the confidence and ap- 
proval of the wise and good. But the 
growth they wish is not that abnormal one, 
derived from sudden revivals or ephemeral 
enthusiasm, where passion too often takes 
the place of judgment ; but that slow and 
steady, and therefore healthy, growth 
which comes from the adhesion of wise 
and virtuous and thoughtful men, who are 
willing to join the brotherhood, that they 
may the better labor for the good of their 
fellow-men. 

Thus it is that we find the addresses of 
our Grand Masters, the reports of our com- 
mittees on foreign correspondence, and the 
speeches of our anniversary orators, annu- 
ally denouncing the too rapid increase of 
the Order, as something calculated to affect 
its stability and usefulness. 

And hence, too, the black ball, that an- \ 
tagonist of proselytism, has been long and 
familiarly called the bulwark of Masonry. 
Its faithful use is ever being inculcated by 
the fathers of the Order upon its younger 
members; and the unanimous ballot is 
universally admitted to be the most effect- 
ual means of preserving the purity of the 
Institution. 

And so, this spirit of anti-proselytism, 
impressed upon every Mason from his 
earliest initiation, although not itself a 
landmark, has come to be invested with all 
the sacredness of such a law, and Freema- 
sonry stands out alone, distinct from every 
other human association, and proudly pro- 
claims, " Our portals are open to all the 
good and true, but we ask no man to 
enter." 



614 



PROTECTOR 



PRUDENCE 



Protector of Innocence. {Pro- 
tecteur de V Innocence.) A degree in the 
nomenclature of Fustier, cited by him from 
the collection of Viany. 

Protocol. In French, the formulae 
or technical words of legal instruments ; in 
Germany, the rough draught of an instru- 
ment or transaction; in diplomacy, the 
original copy of a treaty. Gadicke says 
that, in Masonic language, the protocol is 
the rough minutes of a Lodge. The word 
is used in this sense in Germany only. 

Prototype. The same as archetype, 
which see. 

Provincial Grand Lodge. In 
each of the counties of England is a Grand 
Lodge composed of the various Lodges 
within that district, with the Provincial 
Grand Master at their head, and this body 
is called a Provincial Grand Lodge. It 
derives its existence, not from a Warrant, 
but from the Patent granted to the Provin- 
cial Grand Master by the Grand Master, 
and at his death, resignation, or removal, it 
becomes extinct, unless the Provincial 
Grand Registrar keeps up its existence by 
presiding over the province until the ap- 
pointment of another Provincial Grand 
Master. Its authority is confined to the 
framing of by-laws, making regulations, 
hearing disputes, etc., but no absolute sen- 
tence can be promulgated by its authority 
without a reference to the Grand Lodge. 
Hence Oliver (Jurisprud., 272,) says that a 
Provincial Grand Lodge " has a shadow of 
power, but very little substance. It may 
talk, but it cannot act." The system does 
not exist in the United States. In Eng- 
land and Ireland the Provincial Grand 
Master is appointed by the Grand Master, 
but in Scotland his commission emanates 
from the Grand Lodge. 

Provincial Grand Master. The 
presiding officer of a Provincial Grand 
Lodge. He is appointed by the Grand 
Master, during whose pleasure he holds his 
office. An appeal lies from his decisions to 
the Grand Lodge. 

Provincial Grand Officers. The 
officers of a Provincial Grand Lodge cor- 
respond in title to • those of the Grand 
Lodge. The Provincial Grand Treasurer is 
elected, but the other officers are nominated 
by the Provincial Grand Master. They 
are not by such appointment members of 
the Grand Lodge, nor do they take any rank 
out of their province. They must all be 
residents of the province and subscribing 
members to some Lodge therein. Provin- 
cial Grand Wardens must be Masters or 
Past Masters of a Lodge, and Provincial 
Grand Deacons, Wardens, or Past Wardens. 

Provincial Master of the Red 
Cross. The sixth degree of the Rite of 
Clerks of Strict Observance. 



Provost and Judge. [Pr'evot et 
Juge.) The seventh degree of the Ancient 
and Accepted Scottish Rite. The history 
of the degree relates that it was founded 
by Solomon, King of Israel, for the purpose 
of strengthening his means of preserving 
order among the vast number of craftsmen 
engaged in the construction of the Temple. 
Tito, Prince Harodim, Adoniram, and Abda 
his father, were first created Provosts and 
Judges, who were afterwards directed by 
Solomon to initiate his favorite and inti- 
mate secretary, Joabert, and to give him 
the keys of all the building. In the old 
rituals, the Master of a Lodge of Provosts 
and Judges represents Tito, Prince Haro- 
dim, the first Grand Warden and Inspector 
of the three hundred architects. The num- 
ber of lights is six, and the symbolic color 
is red. In the more recent ritual of the 
Southern Jurisdiction of the United States 
there has been a slight change. The legend 
is substantially preserved, but the presiding 
officer represents Azarias, the son of Na- 
than. 

The jewel is a golden key, having the 
letter A within a triangle engraved on the 
ward. The collar is red. The apron is 
white, lined with red, and is furnished with 
a pocket. 

This was one of Ramsay's degrees, and 
was originally called Maltre Irlandais, or 
Irish Master. 

Proxy Installation. The Regula- 
tions of 1721 provide that, if the new Grand 
Master be absent from the Grand Feast, he 
may be proclaimed if proper assurance be 
given that he will serve, in which case the 
old Grand Master shall act as his proxy 
and receive the usual homage. This has 
led to a custom, once very common in this 
country, but now getting into disuse, of 
installing an absent officer by proxy. Such 
installations are called proxy installations. 
Their propriety is very questionable. 

Proxy Master. In the Grand Lodge 
of Scotland, a Lodge is permitted to elect 
any Master Mason who holds a diploma of 
the Grand Lodge, although he may not be 
a member of the Lodge, as its Proxy Mas- 
ter. He nominates two Proxy Wardens, 
and the three then become members of the 
Grand Lodge and representatives of the 
Lodge. Great opposition has recently been 
made to this system, because by it a Lodge 
is often represented by brethren who are in 
no way connected with it, who never were 
present at any of its meetings, and who are 
personally unknown to any of its members. 
A similar system prevailed in the Grand 
Lodge of South Carolina, but was, after a 
hard struggle, abolished in 1860, at the 
adoption of a new Constitution. 

Prudence. This is one of the four 
cardinal virtues, the practice of which is 



PRUSSIA 



PUBLICATIONS 



615 



inculcated upon the Entered Apprentice. 
Preston first introduced it into the degree 
as referring to what was then, and long be- 
fore had been called the four principal 
signs, but which are now known as the per- 
fect points of entrance. Preston's eulo- 
gium on prudence differs from that used in 
the lectures of this country, which was com- 
posed by Webb. It is in these words: 
" Prudence is the true guide to human un- 
derstanding, and consists in judging and 
determining with propriety what is to be 
said or done upon all our occasions, what 
dangers we should endeavor to avoid, and 
how to act in all our difficulties." Webb's 
definition, which is much better, may be 
found in all the Monitors. The Masonic 
reference of prudence to the manual point 
reminds us of the classic method of repre- 
senting her statues with a rule or measure 
in her hand. 

Prussia. Frederick William I. of 
Prussia was so great an enemy of the Ma- 
sonic institution, that until his death it was 
scarcely known in his dominions, and the 
initiation, in 1738, of his son, the Crown 
Prince, was necessarily kept a secret from his 
father. But in 1740 Frederick II. ascended 
the throne, and Masonry soon felt the ad- 
vantages of a royal patron. The Baron de 
Bielefeld says [Lettres, i. 157,) that in that 
year the king himself opened a Lodge at 
Charlottenburg, and initiated his brother, 
Prince William, the Margrave of Branden- 
burg, and the Duke of Holstein-Beck. 
Bielefeld and the Counsellor Jordan, in 
1740, established the Lodge of the Three 
Globes at Berlin, which, soon afterwards 
assumed the rank of a Grand Lodge. 
There are now in Prussia three Grand 
Lodges, the seats of all of them being at 
Berlin. These are the Grand Lodge of the 
Three Globes, established in 1740; the 
Grand Lodge Royal York of Friendship, 
established in 1760; and the National 
Grand Lodge of Germany, established in 
1770. There is no country in the world 
where Freemasonry is more profoundly 
studied as a science than in Prussia, and 
much of the abstruse learning of the Order, 
for which Germany has been distinguished, 
is to be found among the members of the 
Prussian Lodges. Unfortunately, they have, 
for a long time, been marked with an in- 
tolerant spirit towards the Jews, whose ini- 
tiation was strictly forbidden until very re- 
cently, when that stain was removed, and 
the tolerant principles of the Order were 
recognized by the abrogation of the offen- 
sive laws. 

Prussian Knight. See Noachite. 

Pseudonym. A false or fictitious 
name. Continental writers on Freema- 
sonry in the last century often assumed 
4C 



fictitious names, sometimes from affectation, 
and sometimes because the subjects they 
treated were unpopular with the govern- 
ment or the church. Thus, Carl Rossler 
wrote under the pseudonym of Acerrellas, 
Arthuseus under that of Irenaeus Agnos- 
tus, Guillemain de St. Victor under that 
of De Gaminville or Querard, Louis Tra- 
venol under that of Leonard Gabanon, etc. 

The Illuminati also introduced the cus- 
tom of giving pseudonyms to the kingdoms 
and cities of Europe ; thus, with them, Aus- 
tria was Achaia ; Munich, Athens ; Vienna, 
Rome ; Ingolstadt, Eleusis, etc. But this 
practice was not confined to the Illuminati, 
for we find many books published at Paris, 
Berlin, etc., with the fictitious imprint of 
Jerusalem, Cosmopolis, Latomopolis, Phila- 
delphia, Edessa, etc. This practice has 
long since been abandoned. 

Publications, Masonic. The fact 
that, within the past few years, Freema- 
sonry has taken its place — and an imposing 
one, too — in the literature of the times; 
that men of genius and learning have de- 
voted themselves to its investigation ; that 
its principles and its system have become 
matters of study and research ; and that the 
results of this labor of inquiry have been 
given, and still continue to be given, to the 
world at large, in the form of treatises on 
Masonic science, have at length introduced 
the new question among the Fraternity, 
whether Masonic books are of good or of 
evil tendency to the Institution. Many 
well-meaning but timid members of the 
Fraternity object to the freedom with which 
Masonic topics are discussed in printed 
works. They think that the veil is too 
much withdrawn by modern Masonic 
writers, and that all doctrine and instruc- 
tion should be confined to oral teaching, 
within the limits of the Lodge room. 
Hence, to them, the art of printing be- 
comes useless for the diffusion of Masonic 
knowledge ; and thus, whatever may be the 
attainments of a Masonic scholar, the fruits 
of his study and experience would be con- 
fined to the narrow limits of his personal 
presence. Such objectors draw no distinc- 
tion between the ritual and the philosophy 
of Masonry. Like the old priests of 
Egypt, they would have everything con- 
cealed under hieroglyphics, and would as 
soon think of opening a Lodge in public as 
they would of discussing, in a printed book, 
the principles and design of the Institution. 

The Grand Lodge of England, some 
years ago, adopted a regulation which de- 
clared it penal to print or publish any part 
of the proceedings of a Lodge, or the names 
of the persons present at such a Lodge, 
without the permission ^of the Grand Mas- 
ter. The rule, however, evidently referred 



616 



PUBLICATIONS 



PUBLICATIONS 



to local proceedings only, and had no rela- 
tion whatever to the publication of Masonic 
authors and editors ; for the English Ma- 
sonic press, since the days of Hutchinson, 
in the middle of the last century, has been 
distinguished for the freedom, as well as 
learning, with which the most abstruse 
principles of our Order have been dis- 
cussed. 

Fourteen years ago the Committee of 
Foreign Correspondence of a prominent 
Grand Lodge affirmed that Masonic litera- 
ture was doing more " barm than good to 
the Institution." About the same time the 
committee of another equally prominent 
Grand Lodge were not ashamed to express 
their regret that so much prominence of 
notice is, " in several Grand Lodge proceed- 
ings, given to Masonic publications. Ma- 
sonry existed and flourished, was harmo- 
nious and happy, in their absence." 

When one reads such diatribes against 
Masonic literature and Masonic progress- 
such blind efforts to hide under the bushel 
the light that should be on the hill-top — 
he is incontinently reminded of a similar 
iconoclast, who, more than four centuries 
age, made a like onslaught on the perni- 
cious effects of learning. 

The immortal Jack Cade, in condemning 
Lord Say to death as a patron of learning, 
gave vent to words of which the language 
of these enemies of Masonic literature 
seems to be but the echo : 

" Thou hast most traitorously corrupted 
the youth of the realm, in erecting a gram- 
mar-school ; and whereas, before, our fore- 
fathers had no other books but the score 
and the tally, thou hast caused printing to 
be used ; and contrary to the king, his 
crown, and dignity, thou hast built a paper- 
mill. It will be proved to thy face that 
thou hast men about thee that usually talk 
of a noun and a verb, and such abominable 
words as no Christian ear can endure to 
hear." 

I belong to no such school. On the 
contrary, I believe that too much cannot 
be written and printed and read about the 
philosophy and history, the science and 
symbolism, of Freemasonry ; provided al- 
ways the writing is confided to those who 
rightly understand their art. In Masonry, 
as in astronomy, in geology, or in any other 
of the arts and sciences, a new book by an 
expert must always be esteemed a valuable 
contribution. The productions of silly and 
untutored minds will fall of themselves 
into oblivion without the aid of official 
persecution ; but that which is really valu- 
able — which presents new facts, or fur- 
nishes suggestive thoughts — will, in spite 
of the denunciations of the Jack Cades of 



Masonry, live to instruct the brethren, and 
to elevate the tone and standing of the In- 
stitution. 

Dr. Oliver, who has written more on Ma- 
sonry than any other author, says on this 
subject: " I conceive it to bean error in 
judgment to discountenance the publica- 
tion of philosophical disquisitions on the 
subject of Freemasonry, because such a 
proceeding would not only induce the 
world to think that our pretensions are in- 
capable of enduring the test of inquiry, but 
would also have a tendency to restore the 
dark ages of superstition, when even the 
sacred writings were prohibited, under an 
apprehension that their contents might 
be misunderstood or perverted to the prop- 
agation of unsound doctrines and per- 
nicious practices ; and thus would igno- 
rance be transmitted, as a legacy, from one 
generation to another." 

Still further pursuing this theme, and 
passing from the unfavorable influence 
which must be exerted upon the world by 
our silence, to the injury that must accrue 
to the Craft, the same learned writer goes 
on to say, that " no hypothesis can be more 
untenable than that which forebodes evil to 
the Masonic institution from the publica- 
tion of Masonic treatises illustrative of its 
philosophical and moral tendency." And 
in view of the meagre and unsatisfactory 
nature of the lectures, in the form in which 
they are delivered in the Lodges, he wisely 
suggests that " if strictures on the science 
and philosophy of the Order were placed 
within every brother's reach, a system of 
examination and research would soon be 
substituted for the dull and uninteresting 
routine which, in so many instances, char- 
acterizes our private meetings. The breth- 
ren would become excited by the inquiry, 
and a rich series of new beauties and ex- 
cellences would be their reward." 

Of such a result I have no doubt. In 
consequence of the increase of Masonic 
publications in this country within a few 
years, Masonry has already been elevated 
to a high position. If there be any who 
still deem it a merely social institution, 
without a philosophy or literature ; if there 
be any who speak of it with less admira- 
tion than it justly deserves, we may be as- 
sured that such men have read as little as 
they have thought on the subject of its 
science and its history. A few moments of 
conversation with a Mason will show 
whether he is one of those contracted crafts- 
men who suppose that Masonic " brightness " 
consists merely in a knowledge of the cor- 
rect mode of working one's way into a 
Lodge, or whether he is one who has read 
and properly appreciated the various trea- 



PUBLICATIONS 



PUBLIC 



617 



tises on the "royal art," in which men of 
genius and learning have developed the 
true spirit and design of the Order. 

Such is the effect of Masonic publications 
upon the Fraternity ; and the result of all my 
experience is, that enough has not been pub- 
lished. Cheap books on all Masonic sub- 
jects, easily accessible to the masses of the 
Order, are necessaries essential to the ele- 
vation and extension of the Institution. 
Too many of them confine their acquire- 
ments to a knowledge of the signs and the 
ceremonies of initiation. There they cease 
their researches. They make no study of 
the philosophy and the antiquities of the 
Order. They do not seem to know that 
the modes of recognition are simply in- 
tended as means of security against imposi- 
tion, and that the ceremonial rites are 
worth nothing without the symbolism of 
which they are only the external expo- 
nents. Masonry for them is nerveless — 
senseless — lifeless; it is an empty voice 
without meaning — a tree of splendid foli- 
age, but without a single fruit. 

The monitorial instructions of the Order, 
as they are technically called, contain 
many things which probably, at one time, 
it would have been deemed improper to 
print ; and there are some Masons, even at 
this day, who think that Webb and Cross 
were too free in their publications. And 
yet we have never heard of any evil effects 
arising from the reading of our Monitors, 
even upon those who have not been initi- 
ated. On the contrary, meagre as are the 
explanations given in those works, and un- 
satisfactory as they must be to one seeking 
for the full light of Masonry, they have 
been the means, in many instances, of in- 
ducing the profane, who have read them, 
to admire our Institution, and to knock at 
the "door of Masonry "for admission — 
while we. regret to say that they sometimes 
comprise the whole instruction that a can- 
didate gets from an ignorant Master. 
Without these published Monitors, even 
that little beam of light would be wanting 
to illuminate his path. 

But if the publication and general dif- 
fusion of our elementary text-books have 
been of acknowledged advantage to the 
character of the Institution, and have, by 
the information, little as it is, which they 
communicate, been of essential benefit to 
the Fraternity, we cannot see why a more 
extensive system of instruction on the 
legends, traditions, and symbols of the 
Order should not be productive of still 
greater good. 

Years ago, we uttered on this subject 
sentiments which we now take occasion to 
repeat. 

Without an adequate course of reading, 



no Mason can now take a position of any 
distinction in the ranks of the Fraternity. 
Without extending his studies beyond 
what is taught in the brief lectures of the 
Lodge, he can never properly appreciate 
the end and nature of Freemasonry as a 
speculative science. The lectures consti- 
tute but the skeleton of Masonic science. 
The muscles and nerves and blood-vessels, 
which are to give vitality, and beauty, and 
health, and vigor to that lifeless skeleton, 
must be found in the commentaries on 
them which the learning and research of 
Masonic writers have given to the Masonic 
student. 

The objections to treatises and disquisi- 
tions on Masonic subjects, that there is 
danger, through them, of giving too much 
light to the world without, has not the 
slightest support from experience. In 
England, in France, and in Germany, 
scarcely any restriction has been observed 
by Masonic writers, except as to what is 
emphatically esoteric; and yet we do not 
believe that the profane world is wiser in 
those countries than in our own in respect 
to the secrets of Freemasonry. In the face 
of these publications, the world without 
has remained as ignorant of the aporrheta 
of our art, as if no work had ever been 
written on the subject; while the world 
within — the Craft themselves — have been 
enlightened and instructed, and their views 
of Masonry (not as a social or charitable 
society, but as a philosophy, a science, a 
religion) have been elevated and enlarged. 

The truth is, that men who are not Masons 
never read authentic Masonic works. They 
have no interest in the topics discussed, 
and could not understand them, from a 
want of the preparatory education which 
the Lodge alone can supply. Therefore, 
were a writer even to trench a little on 
what may be considered as being really the 
arcana of Masonry, there is no danger of 
his thus making an improper revelation to 
improper persons. 

Public Ceremonies. Most of the 
ceremonies of Masonry are strictly private, 
and can be conducted only in the presence 
of the initiated. But some of them, from 
their nature, are necessarily performed in 

Eublic. Such are the burials of deceased 
rethren, the laying of corner-stones of 
public edifices, and the dedications of Ma- 
sonic halls. The installation of the officers 
of a Lodge, or Grand Lodge, are also some- 
times conducted in public in this country. 
But the ceremonies in this case differ 
slightly from those of a private installation 
in the Lodge room, portions of the cere- 
mony having to be omitted. The reputa- 
tion of the Order requires that these cere- 
monies should be conducted with the ut- 



618 



PUERILITY 



PUERILITY 



most propriety, and the Manuals and Moni- 
tors furnish the fullest details of the order 
of exercises. Preston, in his Illustrations, 
was the first writer who gave a printed ac- 
count of the mode of conducting these pub- 
lic ceremonies, and to him we are most 
probably indebted for their ritual. Ander- 
son, however, gave in the first edition of 
the Constitutions the prescribed form for 
constituting new Lodges, and installing 
their officers, which is the model upon 
which Preston, and other writers, have 
subsequently framed their more enlarged 
formulae. 

Puerility of Freemasonry. " The 
absurdities and puerilities of Freemasonry 
are fit only for children, and are unworthy 
of the time or attention of wise men." 
Such is the language of its adversaries, and 
the apothegm is delivered with all that self- 
sufficiency which shows that the speaker is 
well satisfied with his own wisdom, and is 
very ready to place himself in the category 
of those wise men whose opinion he invokes. 
This charge of a puerility of design and 
object of Freemasonry is worth examina- 
tion. 

Is it then possible, that those scholars of 
unquestioned strength of intellect and depth 
of science, who have devoted themselves to 
the study of Masonry, and who have in 
thousands of volumes given the result of 
their researches, have been altogether mis- 
taken in the direction of their labors, and 
have been seeking to develop, not the prin- 
ciples of a philosophy, but the mechanism 
of a toy ? Or is the assertion that such is 
the fact a mere sophism, such as ignorance 
is every day uttering, and a conclusion to 
which men are most likely to arrive when 
they talk of that of which they know noth- 
ing, like the critic who reviews a book that 
he has never read, or the sceptic who at- 
tacks a creed that he does not comprehend ? 
Such claims to an inspired infallibility are 
not uncommon among men of unsound 
judgment. Thus, when Gall and Spurz- 
heim first gave to the world their wonder- 
ful discoveries in reference to the organiza- 
tion and the functions of the brain — dis- 
coveries which have since wrought a 
marked revolution in the sciences of anat- 
omy, physiology, and ethics — the Edin- 
burgh reviewers attempted to demolish these 
philosophers and their new system, but suc- 
ceeded only in exposing their own igno- 
rance of the science they were discussing. 
Time, which is continually evolving truth 
out of every intellectual conflict, has long 
since shown that the German philosophers 
were right and that their Scottish critics 
were wrong. How common is it, even at 
this day, to hear men deriding Alchemy as 
a system of folly and imposture, cultivated 



only by madmen and knaves, when the re- 
searches of those who have investigated the 
subject without prejudice, but with patient 
learning, have shown, without any possibil- 
ity of doubt, that these old alchemists, so 
long the objects of derision to the ignorant, 
were religious philosophers, and that their 
science had really nothing to do with the 
discovery of an elixir of life or the trans- 
mutation of the baser metals into gold, but 
that they, like the Freemasons, with whom 
they have a strong affinity, concealed under 
profound symbols, intelligible only to them- 
selves, the search after Divine Truth and 
the doctrine of immortal life. Truth was 
the gold which they eliminated from all 
mundane things, and the immortality of the 
soul was the elixir of everlasting life which 
perpetually renewed youth, and took away 
the power of death. 

So it is with Freemasonry. Those who 
abuse it know nothing of its inner spirit, 
of its profound philosophy, of the pure re- 
ligious life that it inculcates. 

To one who is at all acquainted with its 
organization, Freemasonry presents itself 
under two different aspects. 

First, as a secret society distinguished by 
a peculiar ritual : 

And secondly, as a society having a phi- 
losophy on which it is founded, and which 
it proposes to teach to its disciples. 

These by way of distinction may be called 
the ritualistic and the philosophical elements 
of Freemasonry. 

The ritualistic element of Freemasonry is 
that which relates to the due performance 
of the rites and ceremonies of the Order. 
Like the rubrics of the church, which indi- 
cate when the priest and congregation shall 
kneel and when they shall stand, it refers 
to questions such as these: What words 
shall be used in such a place, and what 
ceremony shall be observed on such an oc- 
casion? It belongs entirely to the inner 
organization of the Institution, or to the 
manner in which its services shall be con- 
ducted, and is interesting or important only 
to its own members. The language of its 
ritual or the form of its ceremonies has 
nothing more to do with the philosophic 
designs of Freemasonry than the rubrics of 
a church have to do with the religious 
creed professed by that church. It might 
at any time be changed in its most material 
points, without in the slightest degree af- 
fecting the essential character of the Insti- 
tution. 

Of course, this ritualistic element is in 
one sense important to the members of the 
society, because, by a due observance of the 
ritual, a general uniformity is preserved. 
But beyond this, the Masonic ritual makes 
no claim to the consideration of scholars* 



PUERILITY 



PUERILITY 



619 



and never has been made, and, indeed, 
from the very nature of its secret character, 
never can be made, a topic of discussion 
with those who are outside of the Frater- 
nity. 

But the other, the philosophical element 
of Freemasonry, is one of much importance. 
For it, and through it, I do make the 
plea that the Institution is entitled to the 
respect, and even veneration, of all good 
men, and is well worth the careful consid- 
eration of scholars. 

A great many theories have been ad- 
vanced by Masonic writers as to the real 
origin of the Institution, as to the time 
when and the place where it first took its 
birth. It has been traced to the mysteries 
of the ancient Pagan world, to the Temple 
of King Solomon, to the Roman Colleges of 
Artificers, to the Crusades for the recovery 
of the Holy Land, to the Gilds of the Mid- 
dle Ages, to the Stonemasons of Strasburg 
and Cologne, and even to the revolutionary 
struggle in England in the time of the 
commonwealth, and to the secret efforts of 
the adherents of the house of Stuart to re- 
cover the throne. But whatever theory 
may be selected, and wheresoever and 
whensoever it may be supposed to have 
received its birth, one thing is certain, 
namely, that for generations past, and yet 
within the records of history, it has, unlike 
other mundane things, presented to the 
world an unchanged organization. Take, 
for instance, the theory which traces it 
back to one of the most recent periods, 
that, namely, which places the organiza- 
tion of the Order of Freemasons at the 
building of the Cathedral of Strasburg, in 
the year 1275. During all the time that 
has since elapsed, full six hundred years, how 
has Freemasonry presented itself? Why, 
as a brotherhood organized and controlled 
by a secret discipline, engaged in impor- 
tant architectural labors, and combining 
with its operative tasks speculations of 
great religious i mport. If we see any change, 
it is simply this, that when the necessity 
no longer existed, the operative element 
was laid aside, and the speculative only 
was retained, but with a scrupulous pre- 
servation (as if it were for purposes of iden- 
tification) of the technical language, the . 
rules and regulations, the working-tools, 
and the discipline of the operative art. ' The 
material only on which they wrought was 
changed. The disciples and followers of 
Erwin of Steinbach, the Master Builder of 
Strasburg, were engaged, under the influ- 
ence of a profoundly religious sentiment, 
in the construction of a material edifice to 
the glory of God. The more modern work- 
ers in Freemasonry are under the same re- 
ligious influence, engaged in the construc- 



tion of a spiritual temple. Does not this 
long continuance of a brotherhood em- 
ployed in the same pursuit, or changing 
it only from a material to a spiritual char- 
acter, but retaining its identity of organiza- 
tion, demand for itself some respect, and, 
if for nothing else, at least for its antiquity, 
some share of veneration ? 

But this is not all. This society or 
brotherhood, or confraternity as it might 
more appropriately be called, is distin- 
guished from all other associations by the 
possession of certain symbols, myths, and, 
above all else, a Golden Legend, all of 
which are directed to the purification of 
the heart, to the elevation of the mind, to 
the development of the great doctrine of 
immortality. 

Now the question where and when these 
symbols, myths, and legends arose is one 
that is well worth the investigation of 
scholars, because it is intimately connected 
with the history of the human intellect. 
Did the Stonemasons and building cor- 
porations of the Middle Ages invent them? 
Certainly not, for they are found in organ- 
izations that existed ages previously. The 
Greeks at Eleusis taught the same dogma 
of immortal life in the same symbolic 
mode, and their legend, if it differed from 
the Masonic in its accidents, was precisely 
identical in its substance. For Hiram 
there was Dionysus, for the acacia the 
myrtle, but there were the same mourning, 
the same discovery, the same rejoicing, be- 
cause what had been lost was found, and 
then the same ineffable light, and the same 
sacred teaching of the name of God and 
the soul's immortality. And so an ancient 
orator, who had passed through one of 
these old Greek Lodges, — for such, without 
much violence of language, they may well 
be called, — declared that those who have en- 
dured the initiation into the mysteries en- 
tertain better hopes both of the end of life 
and of the eternal future. Is not this the 
very object and design of the legend of the 
Master's degree ? And this same peculiar 
form of symbolic initiation is to be found 
among the old Egyptians and in the island 
of Samothracia, thousands of years before 
the light of Christianity dawned upon the 
world to give the seal of its Master and 
Founder to the divine truth of the resur- 
rection. 

This will not, it is true, prove the de- 
. scent of Freemasonry, as now organized, 
from the religious mysteries of antiquity; 
although this is one of the theories of its 
origin entertained and defended by scholars 
of no mean pretension. But it will prove 
an identity of design in the moral and in- 
tellectual organization of all these institu- 
tions, and it will give the Masonic student 



620 



PUERILITY 



PURCHASE 



subjects for profound study when he asks 
the interesting questions — Whence came 
these symbols, myths, and legends ? Who 
invented them? How and why have they 
been preserved? Looking back into the 
remotest days of recorded history, we find a 
priesthood in an island of Greece and an- 
other on the banks of the Nile, teaching 
the existence in a future life by symbols 
and legends, which convey the lesson in a 
peculiar mode. And now, after thousands 
of years have elapsed, we find the same 
symbolic and legendary method of instruc- 
tion, for the same purpose, preserved in 
the depository of what is comparatively a 
modern institution. And between these 
two extremes of the long past and the 
present now, we find the intervening period 
occupied by similar associations, succeeding 
each other from time to time, and spreading 
over different countries, but all engaged in 
the same symbolic instruction, with sub- 
stantially the same symbols and the same 
mythical history. 

Does not all this present a problem in 
moral and intellectual philosophy, and in 
the archaeology of ethics, which is well 
worthy of an attempted solution? How 
unutterably puerile seem the objections and 
the objurgations of a few contracted minds, 
guided only by prejudice, when we con- 
sider the vast questions of deep interest 
that are connected with Freemasonry as a 
part of those great brotherhoods that have 
filled the world for so many ages, so far 
back, indeed, that some philosophic his- 
torians have supposed that they must 
have derived their knowledge of the doc- 
trines which they taught in their mystic 
assemblies from direct revelation through 
an ancient priesthood that gives no other 
evidence of its former existence but the re- 
sults which it produced. 

Man needs something more than the 
gratification of his animal wants. The 
mind requires food as well as the body, 
and nothing can better give that mental 
nutriment than the investigation of sub- 
jects which relate to the progress of the 
intellect and the growth of the religious 
sentiment. 

Again, man was not made for himself 
alone. The old Stoic lived only for and 
within himself. But modern philosophy 
and modern religion teach no such selfish 
doctrine. Man is but part of the great 
brotherhood of man, and each one must be 
ready to exclaim with the old poet, " Homo 
sum; humani nihil a me alienum puto," 
I am a man, and I deem nothing relating to 
mankind to be foreign to my feelings. Men 
study ancient history simply that they may 
learn what their brother men have done in 
former times, and they read the philoso- 



phers and poets of Greece and Rome that 
they may know what were the speculations 
of those old thinkers, and they strive to meas- 
ure the intellect of man as it was then and 
as it is now, because the study of the 
growth of intellectual philosophy and the 
investigation of the mental and moral 
powers come home to us all as subjects of 
common interest. 

Looking, then, upon Freemasonry as one 
of those associations which furnish the evi- 
dence and the example of the progress of 
man in intellectual, moral, and religious 
development, it may be well claimed for it 
that its design, its history, and its philoso- 
phy, so far from being puerile, are well en- 
titled to the respect of the world, and are 
worth the careful research of scholars. 

Puissant. A title given to the presid- 
ing officer in several of the high degrees. 

Puissant Irish Master. The 
eighth degree of Ramsay's Irish Colleges. 

Pulsanti Operietur. Latin. To 
him who knocks it shall be opened. An 
inscription sometimes placed over the 
front door of Masonic temples or Lodge 
rooms. 

Punishments, Masonic. Punish- 
ment in Masonry is inflicted that the char- 
acter of the Institution may remain unsul- 
lied, and that the unpunished crimes of its 
members may not injuriously reflect upon 
the reputation of the whole society. The 
nature of the punishment to be inflicted is 
restricted by the peculiar character of the 
Institution, which is averse to some forms 
of penalty, and by the laws of the land, 
which do not give to private corporations 
the right to impose certain species of pun- 
ishment. 

The infliction of fines or pecuniary pen- 
alties has, in modern times at least, been 
considered as contrary to the genius of Ma- 
sonry, because the sanctions of Masonic 
law are of a higher nature than any that 
could be furnished by a pecuniary penalty. 

Imprisonment and corporal punishment 
are equally adverse to the spirit of the In- 
stitution, and are also prohibited by the 
laws of the land, which reserve the inflic- 
tion of such penalties for their own tribu- 
nals. 

Masonic punishments are therefore re- 
stricted to an expression of disapprobation 
or the deprivation of Masonic rights, and are 
1. Censure; 2. Reprimand; 3. Exclusion; 

4. Suspension, Definite or Indefinite ; and 

5. Expulsion — all of which see under their 
respective titles. 

Purchase. In the Cooke MS. (line 
630) it is said that the son of Athelstan 
"purchased a free patent of the kyng that 
they [the Masons] shulde make a sembly." 
This does not mean that he bought the pat' 



PURE 



PYRON 



621 



ent, but that he obtained or procured it. 
Such was the use of purchase in old Eng- 
lish. The booty of a thief was called his 
purchase, because he had acquired it. 
Colloquially, the word is still used to desig- 
nate the getting a hold on anything. 

Pure Freemasonry. See Primitive 
Freemasonry. 

Purification. As the aspirant in 
the Ancient Mysteries was not permitted to 
pass through any of the forms of initiation, 
or to enter the sacred vestibule of the tem- 
ple, until, by water or fire, he had been 
symbolically purified from the corruptions 
of the world which he was about to leave 
behind, so in Masonry there is in the 
first degree a symbolical purification by the 
presentation to the candidate of the com- 
mon gavel, an implement whose emblema- 
tic use teaches a purification of the heart. 
See Lustration. 

Purity. In the Ancient Mysteries 
purity of heart and life was an essential 
prerequisite to initiation, because by initia- 
tion the aspirant was brought to a knowl- 
edge of God, to know whom was not per- 
mitted to the impure. For, says Origen, 
( Cont. Gel., vi.,) " a defiled heart cannot see 
God, but he must be pure who desires to 
obtain a proper view of a pure Being." 
And in the same spirit the Divine Master 
says : " Blessed are the pure in heart, for 
they shall see God." But " to see God" is 
a Hebraism, signifying to possess him, to be 
spiritually in communion with him, to 
know his true character. Now to acquire 
this knowledge of God, symbolized by the 
knowledge of his Name, is the great object 
of Masonic, as it was of all ancient initia- 
tion ; and hence the candidate in Masonry 
is required to be pure, for " he only can 
stand in the holy place who hath clean 
hands and a pure heart." See White. 

Purity, Brothers of. An associa- 
tion of Arabic philosophers, founded at 
Bosra, in Syria, in the tenth century. Many 
of their writings, which were much studied 
by the Jews of Spain in the twelfth cen- 
tury, were mystical. Steinschneider (Jew. 
Lit, 174, 295,) calls them " the Freemasons 
of Bosra," and says that they were " a cele- 
brated society of a kind of Freemasons." 

Purple. Purple is the appropriate 
color of those degrees which, in the Ameri- 
can Kite, have been interpolated between 
the Royal Arch and Ancient Craft Ma- 
sonry, namely, the Mark, Past, and Most 
Excellent Masters. It is in Masonry a 
symbol of fraternal union, because, being 
compounded of blue, the eolor of the An- 
cient Craft, and red, which is that of the 
Royal Arch, it is intended to signify the 
close connection and harmony which 
should ever exist between those two por- 



tions of the Masonic system. It may be 
observed that this allusion to the union and 
harmony between blue and red Masonry is 
singularly carried out in the Hebrew word 
which signifies purple. This word, which 
is JDJ1X, argaman, is derived from CDJH, 
ragam or regem, one of whose significations 
is "a friend." But Portal (Coul. Symb., 
230,) says that purple, in the profane lan- 
guage of colors, signifies constancy in spirit- 
ual combats, because blue denotes fidelity, 
and red, war. 

In the religious services of the Jews we 
find purple employed on various occasions. 
It was one of the colors of the curtains of 
the tabernacle, where, Josephus says, it was 
symbolic of the element of water, of the 
veils, and of the curtain over the great en- 
trance ; it was also used in the construction 
of the ephod and girdle of the high priest, 
and the cloths for divine service. 

Among the Gentile nations of antiquity 
purple was considered rather as a color of 
dignity than of veneration, and was deemed 
an emblem of exalted office. Hence Homer 
mentions it as peculiarly appropriated to 
royalty, and Virgil speaks of purpura re- 
gum, or "the purple of kings." Pliny says 
it was the color of the vestments worn by 
the early kings of Rome ; and it has ever 
since, even to the present time, been con- 
sidered as the becoming insignia of regal 
or supreme authority. 

In American Masonry, the purple color 
seems to be confined to the intermediate 
degrees between the Master and the Royal 
Arch, except that it is sometimes employed 
in the vestments of officers representing 
either kings or men of eminent authority, 
— such, for instance, as the Scribe in a 
Chapter of Royal Arch Masons. 

In the Grand Lodge of England, Grand 
Officers and Provincial Grand Officers wear 
purple collars and aprons. As the symbolic 
color of the Past Master's degree, to which 
all Grand Officers should have attained, it 
is also considered in this country as the 
appropriate color for the collars of officers 
of a Grand Lodge. 

Purple Brethren. In English Ma- 
sonry, the Grand Officers of the Grand 
Lodge and the Past Grand and Deputy 
Grand Masters and Past and Present Pro- 
vincial Grand Masters are called "purple 
brethren," because of the color of their 
decorations, and at meetings of the Grand 
Lodge are privileged to sit on the dais. 

Purple Lodges. Grand and Pro- 
vincial Grand Lodges are thus designated 
by Dr. Oliver in his Institutes of Masonic 
Jurisprudence. The term is not used in this 
country. 

Pyron, Jean Baptiste Pierre 
Julien. A distinguished French Mason 



622 



PYTHAGORAS 



PYTHAGORAS 



of the latter part of the last and beginning 
of the present century, who died at Paris 
in September, 1821. He was the author 
of many Masonic discourses, but his most 
important work was a profound and ex- 
haustive History of the Organization of the 
Ancient and Accepted Rite in France, pub- 
lished in 1814. He was one of the founders 
of the Grand Orient, and having received 
the thirty-third degree from the Count de 
Grasse Tilly, he afterwards assisted in the 
organization of the Supreme Council of 
Italy, at Milan, and the Supreme Council 
of France. In 1805, his name was struck 
from the register of the Grand Orient in 
consequence of his opposition to that body, 
but he remained the Secretary- General of 
the Supreme Council until his death. Ra- 
gon calls him an intriguer and bold inno- 
vator, but Thory speaks more highly of his 
Masonic character. He was undoubtedly 
a man of talent, learning, and Masonic re- 
search. He made a manuscript collection 
of many curious degrees, which Thory has 
liberally used in his Nomenclature of Rites 
and Degrees. 

Pythagoras. One of the most cele- 
brated of the Grecian philosophers, and the 
founder of what has been called the Italic 
school, was born at Samos about 586 years 
B. c. Educated as an athlete, he subse- 
quently abandoned that profession and de- 
voted himself to the study of philosophy. 
He travelled through Egypt, Chaldea, and 
Asia Minor, and is said to have submitted 
to the initiations in those countries for the 
purpose of acquiring knowledge. On his 
return to Europe, he established his cele- 
brated school at Crotona, much resembling 
that subsequently adopted by the Freema- 
sons. His school soon acquired such a repu- 
tation that disciples nocked to him from all 
parts of Greece and Italy. Pythagoras taught 
as the principal dogma of his philosophy the 
system of metempsychosis, or the transmi- 
gration of souls. He taught the mystical 
power of numbers, and much of the symbol- 
ism on that subject which we now possess 
is derived from what has been left to us by 
his disciples ; for of his own writings there 
is nothing extant. He was also a geome- 
trician, and is regarded as having been the 
inventor of several problems, the most im- 
portant of which is that now known as the 
forty-seventh problem of Euclid. He was 
also a proficient in music, and is said to 
have demonstrated the mathematical rela- 
tions of musical intervals, and to have in- 
vented a number of musical instruments. 
Disdaining the vanity and dogmatism of 
the ancient sages, he contented himself with 
proclaiming that he was simply a seeker 
after knowledge, not its possessor, and to 
him is attributed the introduction of the 



word philosopher, or lover of wisdom, as the 
only title which he would assume. After 
the lawless destruction of his school at Cro- 
tona, he fled to the Locrians, who refused to 
receive him, when he repaired to Metapon- 
tum, and sought an asylum from his enemies 
in the temple of the Muses, where tradition 
says that he died of starvation 506 years 
B. c, when eighty years old. 

Pythagoras, School of. The 
schools established by Pythagoras at Cro- 
tona, and other cities, have been considered 
by many writers as the models after which 
Masonic Lodges were subsequently con- 
structed. They undoubtedly served the 
Christian ascetics of the first century as a 
pattern for their monastic institutions, with 
which institutions the Freemasonry of the 
Middle Ages, in its operative character, was 
intimately connected. A brief description 
of the school of Crotona will not therefore 
be inappropriate. The disciples of this 
school wore the simplest kind of clothing, 
and having on their entrance surrendered 
all their possessions to the common fund, 
they submitted for three years to voluntary 
poverty, during which time they were also 
compelled to a rigorous silence. The doctrines 
of Pythagoras were always delivered as in- 
fallible propositions which admitted of no 
argument, and hence the expression ambg 
£$7], he said it, was considered as a sufficient 
answer to any one who demanded a reason. 
The scholars were divided into Exoterics 
and Esoterics. This distinction was bor- 
rowed by Pythagoras from the Egyptian 
priests, who practised a similar mode of 
instruction. The exoteric scholars were 
those who attended the public assemblies, 
where general ethical instructions were de- 
livered by the sage. But only the esoterics 
constituted the true school, and these alone 
Pythagoras called, says Jamblichus, his 
companions and friends. Before admission 
to the privileges of this school, the previous 
life and character of the candidate were 
rigidly scrutinized, and in the preparatory 
initiation secrecy was enjoined by an oath, 
and he was made to submit to the severest 
trials of his fortitude and self-command. 
He who after his admission was alarmed 
at the obstacles he had to encounter, was 
permitted to return to the world, and the 
disciples, considering him as dead, per- 
formed his funeral obsequies, and erected a 
monument to his memory. 

The mode of living in the school of Cro- 
tona was like that of the modern commu- 
nists. The brethren, about six hundred in 
number, with their wives and children, re- 
sided in one large building. Every morn- 
ing the business and duties of the day were 
arranged, and at night an account was ren- 
dered of the day's transactions. They 



PYTHAGORAS 



QUALIFICATIONS 623 



arose before day to pay their devotions to 
the sun, and recited verses from Homer, 
Hesiod, or some other poet. Several hours 
were spent in study, after which there was 
an interval before dinner, which was occu- 

?ied in walking and in gymnastic exercises, 
'he meals consisted principally of bread, 
honey, and water, for though the table was 
often covered with delicacies, no one was 
permitted to partake of them. It was in 
this secret school that Pythagoras gave his 
instructions on his interior doctrine, and 
explained the hidden meaning of his sym- 
bols. There were three degrees : the first, 
or Mathematici, being engaged in the study 
of the exact sciences ; and the second, or 
Theoretici, in the knowledge of God, and 
the future state of man ; but the third, or 
highest degree, was communicated only to 
a few whose intellects were capable of 
grasping the rail fruition of the Pythago- 
rean philosophy. This school, after exist- 
ing for thirty years, was finally dissolved 
through the machinations of Kylo, a 
wealthy inhabitant of Crotona, who, having 
been refused admission, in revenge excited 
the citizens against it, when a lawless mob 
attacked the scholars while assembled in 
the house of Milo, set fire to the building 
and dispersed the disciples, forty of them 
being burned to death. The school was 
never resumed, but after the death of the 
philosopher summaries of his doctrines 
were made by some of his disciples. Still 
many of his symbols and his esoteric teach- 
ings have to this day remained uninter- 
preted and unexplained. 
After this account of the Pythagorean 



school, the Mason will find no difficulty in 
understanding that part of the so-called 
Leland Manuscript which is said so much 
to have puzzled the great metaphysician 
John Locke. 

This manuscript — the question of its 
authenticity is not here entered upon — 
has the following paragraphs : 

"How comede ytt [Freemasonry] yn 
Engelonde ? 

" Peter Gower, a Grecian, journey eded 
for kunnynge yn Egypte and in Syria, and 
yn everyche londe whereat the Venetians 
hadde plauntedde Maconrye, and wyn- 
nynge entraunce yn al Lodges of Ma- 
connes, he lerned muche, and retournedde 
and worked yn Grecia Magna wachsynge 
and becommynge a myghtye wysacre and 
gratelyche renowned, and here he framed 
a grate Lodge at Groton, and maked many 
Maconnes, some whereoffe dyd journeye yn 
Fraunce, and maked manye Maconnes 
wherefromme, yn process of tyme, the arte 
passed yn Engelonde." 

Locke confesses that he was at first puz- 
zled with those strange names, Peter Gower, 
Grotaa, and the Venetians; but a little 
thinking taught him that they were only 
corruptions of Pythagoras, Crotona, and the 
Phoenicians. 

It is not singular that the old Masons 
should have called Pythagoras their " an- 
cient friend and brother," and should have 
dedicated to him one of their geometrical 
symbols, the forty-seventh problem of Eu- 
clid; an epithet and a custom that have, 
by the force of habit, been retained, in all 
the modern rituals. 



Q. 



Qualifications of Candidates. 

Every candidate for initiation into the 
mysteries of Freemasonry must be qualified 
by certain essential conditions. These 
qualifications are of two kinds, Internal and 
External. The internal qualifications are 
those which lie within his own bosom, the 
external are those which refer to his out- 
ward and apparent fitness. The external 
qualifications are again divided into Moral, 
Religious, Physical, Mental, and Political. 
I. The Internal Qualifications are: 
1. That the applicant must come of his 
own free will and accord. His application 
must be purely voluntary, to which he has 
not been induced by persuasion of friends. 



2. That he must not be influenced by 
mercenary motives. 

3. That he must be prompted to make 
the application in consequence of a favora- 
ble opinion that he entertains of the In- 
stitution. 

4. That he must be resolved to conform 
with cheerfulness to the established usages 
and customs of the Fraternity. 

II. The External Qualifications are, 
as has already been said, divided into four 
kinds. 

1. The Moral. That candidate only is 
qualified for initiation who faithfully ob- 
serves the precepts of the moral law, and 
leads a virtuous life, so conducting himself 



624 



QUADRIVIUM 



QUARRIES 



as to receive the reward of his own con- 
science as well as the respect and approba- 
tion of the world. 

2. The Religious. Freemasonry is ex- 
ceedingly tolerant in respect to creeds, but 
it does require that every candidate for ini- 
tiation shall believe in the existence of God as 
a superintending and protecting power, and 
in a future life. No inquiry will be made 
into modifications of religious belief, pro- 
vided it includes these two tenets. 

3. The Physical. These refer to sex, 
age, and bodily conformation. The candi- 
date must be a man, not a woman ; of ma- 
ture age, that is, having arrived at his 
majority, and not so old as to have sunk 
into dotage ; and he must be in possession 
of all his limbs, not maimed or dismem- 
bered, but, to use the language of one of 
the old Charges, " have his right limbs as a 
man ought to have." 

4. The Mental. This division excludes 
all men who are not intellectually qualified 
to comprehend the character of the Insti- 
tution, and to partake of its responsibili- 
ties. Hence fools or idiots and madmen 
are excluded. Although the landmarks do 
not make illiteracy a disqualification, and 
although it is undeniable that a large por- 
tion of the Craft in olden time was unedu- 
cated ; yet there seems to be a general opin- 
ion that an incapacity to read and write 
will, in this day, disqualify a candidate. 

5. The Political. These relate to the 
condition of the candidate in society. The 
old rule required that none but those who 
were free born could be initiated, which, 
of course, excluded slaves and those born 
in servitude; and although the Grand 
Lodge of England substituted free man for 
free born, it is undeniable that that action 
was a violation of a landmark ; and the old 
rule still exists, at least in this country. 

Quadrivium. In classical Latin the 
word quadrivium meant a place where four 
roads met, and trivium, a place where three 
roads met. The scholastics of the Middle 
Ages, looking to the metaphorical meaning 
of the phrase, the paths of learning, di- 
vided what were called the seven liberal 
arts and sciences, but which comprised the 
whole cycle of instruction in those days, 
into two classes, calling grammar, rhetoric, 
and logic the trivium, and arithmetic, ge- 
ometry, music, and astronomy the quadri- 
vium. These two roads to the temple of 
wisdom, including seven distinct sciences, 
were, in the Middle Ages, supposed to in- 
clude universal knowledge. See Liberal 
Arts and Sciences. 

Quakers. The question of the admis- 
sibility of a Quaker's affirmation in Masonry 
is discussed under the word Affirmation, 
which see. 



Quarrels. Contention or quarrelling 
in the Lodge, as well as without, is dis* 
countenanced by the spirit of all the Old 
Constitutions of Masonry. In the Charges 
compiled from them, approved by the 
Grand Lodge of England in 1722, and pub- 
lished by Dr. Anderson, it is said, "No 
private piques or quarrels must be brought 
within the door of the Lodge, far less any 
quarrels about religion, or nations, or State 
policy." (vi. 2.) 

Quarries. It is an error to speak, as 
Oliver does, misguided by some Masonic 
traditions, of the quarries of Tyre in con- 
nection with the Temple of Solomon. 
Modern researches have shown without 
question that the stones used in the con- 
struction of the Temple were taken out of 
quarries in the immediate vicinity ; and the 
best traditions, as well as Scripture, claim 
only that the wood from the forests of 
Lebanon was supplied by King Hiram. 
The great quarries of Jerusalem are situ- 
ated in the north-east portion of the city, 
near the Damascus gate. The entrance to 
them was first discovered by Barclay. A 
writer, quoted by Barclay, thus describes 
them, {City of the Great King, p. 466:) 
" Here were blocks of stones but half quar- 
ried, and still attached by one side to the 
rock. The work of quarrying was appa- 
rently effected by an instrument resembling 
a pickaxe, with a broad chisel-shaped end, 
as the spaces between the blocks were not 
more than four inches wide, in which it 
would be impossible for a man to work 
with a chisel and mallet. The spaces were, 
many of them, four feet deep and ten feet in 
height, and the distance between them was 
about four feet. After being cut away at 
each side and at the bottom, a lever was in- 
serted, and the combined force of three or 
four men could easily pry the block away 
from the rock behind. The stone was ex- 
tremely soft and friable, nearly white, and 
very easily worked, but, like the stone of 
Malta and Paris, hardening by exposure. 
The marks of the cutting instrument were 
as plain and well-defined as if the workman 
had just ceased from his labor. The heaps 
of chippings which were found in these 
quarries showed that the stone had been 
dressed there, and confirm the Bible state- 
ment that the stone of which the Tem- 
ple was built was made ready before it 
was brought thither." Barclay remarks, 
{lb., p. 118,) that "those extra cyclopean 
stones in the south-east and south-west 
corners of the Temple wall were doubtless 
taken from this great quarry, and carried 
to their present position down the gently 
inclined plain on rollers — a conjecture 
which at once solves the mystery that has 
greatly puzzled travellers in relation to the 



QUARTERLY 



QUORUM 



625 



difficulty of transporting and handling such 
immense masses of rock, and enables us to 
understand why they were called 'stones 
of rolling' by Ezra." Mr. Prime also 
visited these quarries, and in his Tent Life 
in the Holy Land, (p. 114,) speaks of them 
thus : " One thing to me is very manifest : 
there has been solid stone taken from the 
excavation sufficient to build the walls of 
Jerusalem and the Temple of Solomon. 
The size of many of the stones taken from 
here appears to be very great. I know of 
no place to which the stone can have been 
carried but to these works, and I know no 
other quarries in the neighborhood from 
which the great stone of the walls would 
seem to have come. These two connected 
ideas compelled me strongly toward the be- 
lief that this was the ancient quarry whence 
the city was built ; and when the magnitude 
of the excavation between the two oppos- 
ing hills and of this cavern is considered, 
. it is, to say the least of it, a difficult ques- 
tion to answer, what has become of the 
stone once here, on any other theory than 
that I have suggested." And he adds: 
" Who can say that the cavern which we 
explored was not the place where the ham- 
mers rang on the stone which were forbid- 
den to sound in the silent growth of the 
great Temple of Solomon? " 

The researches of subsequent travellers, 
and especially the labors of the " Palestine 
Exploration Fund," have substantiated 
these statements, and confirmed the fact that 
the quarries where the workmen labored at 
the building of the Solomonic Temple were 
not in the dominions of the King of Tyre, but 
in the immediate vicinity of the Temple. 
In 1868, Rob. Morris held what he calls a 
"Moot Lodge" in these quarries, which 
event he describes in his Freemasonry in 
the Holy Land, a work of great interest to 
Masonic scholars. 

Quarterly Communication. The 
Old Records of the Institution state that the 
Fraternity met annually in their General 
Assembly. The Halliwell Manuscript, 
commonly known as the York Constitu- 
tions, says it is true that the Assembly may 
be held triennially, "Eche year or third 
year it should be hold;" but wherever 
spoken of in subsequent records, it is al- 
ways as an Annual Meeting. It is not until 
1717 that we find anything said of quar- 
terly communications ; and the first allu- 
sion to these subordinate meetings in any 
printed work to which we now have access 
is in 1738, in the edition of the Constitu- 
tions published in that year. The expres- 
sion there used is that the quarterly com- 
munications were "forthwith revived." 
This of course implies that they had pre- 
4 D 40 



viously existed ; but as no mention is made 
of them in the Regulations of 1663, which, 
on the contrary, speak expressly only of an 
" Annual General Assembly," I feel author- 
ized to infer that quarterly communications 
must have been first introduced into the 
Masonic system after the middle of the sev- 
enteenth century. They have not the au- 
thority of antiquity, and have been very 
wisely discarded by nearly all the Grand 
Lodges in this country. They are still re- 
tained by the Grand Lodges of England and 
Scotland, but in the United States only by 
those of Massachusetts and Pennsylvania. 

Quaternion. From the Latin quater, 
the number Four, which see. Oliver calls 
it the quaternary, but quaternion is the bet- 
ter usage. 

Quebec. The Grand Lodge of Quebec 
was established in 1869, by a withdrawal of 
most of the Lodges of the Province from 
the Grand Lodge of Canada, on the Ameri- 
can principle of Masonic law, that the 
jurisdiction of a Grand Lodge was cotermi- 
nous with the geographical limits of the 
political State. The Grand Lodge of Can- 
ada has opposed the act as infringing on its 
territorial rights ; but the validity and legal- 
ity of the Constitution of the Grand Lodge 
of Quebec have been recognized by nearly 
all the Grand Lodges of America. 

Questions of Henry VI. Ques- 
tions said to have been proposed by King 
Henry VI. of England to the Masons of 
the kingdom, which, with their answers, 
are contained in the manuscript known as 
the Leland Manuscript, which see. 

Quorum. The parliamentary law pro- 
vides that a deliberative body shall not pro- 
ceed to business until a quorum of its mem- 
bers is present. And this law is applicable 
to Masonry, except that, in constituting a 
quorum for opening and working a Lodge, 
it is not necessary that the quorum shall be 
made up of actual members of the Lodge ; 
for the proper officers of the Lodge being 
present, the quorum may be completed by 
any brethren of the Craft. As to the num- 
ber of brethren necessary to make a quo- 
rum for the transaction of business, the Old 
Constitutions and Regulations are silent, 
and the authorities consequently differ. In 
reply to an inquiry directed to him in 1857, 
the editor of the London Freemasons' Maga- 
zine affirmed that five Masons are sufficient 
to open a Lodge and carry on business other 
than initiation; for which latter purpose 
seven are necessary. This opinion appears 
be the general English one, and is acqui- 
esced in by Dr. Oliver ; but there is no au- 
thority of law for it. And when, in the 
year 1818, the suggestion was made that 
some regulation was necessary relative tc 



626 



QUORUM 



RAGON 



the number of brethren requisite to consti- 
tute a legal Lodge, with competent powers 
to perform the rite of initiation, and trans- 
act all other business, the Board of General 
Purposes of the Grand Lodge of England, 
to whom the suggestion had been referred, 
replied, with something like Dogberrian 
astuteness, " that it is a matter of so much 
delicacy and difficulty, that it is thought 
advisable not to depart from the silence on 
the subject which had been observed in all 
the Books of Constitutions." 

In the absence, then, of all written laws 
upon the subject, and without any constitu- 
tional provision to guide us, we are com- 
pelled to recur to the ritual for authority. 
There the answer to the question in each 
degree, "How many compose a Lodge?" 
will supply us with the rule by which we 
are to establish the quorum in that degree. 
For whatever number composes a Lodge, 
that is the number which will authorize 



the Lodge to proceed to business. The 
ritual has thus established the number 
which constitutes a " perfect Lodge," and 
without which number a Lodge could not 
be legally opened, and therefore, neces- 
sarily, could not proceed to work or busi- 
ness ; for there is no distinction, in respect 
to a quorum, between a Lodge when at 
work or when engaged in business. 

According to the ritualistic rule referred 
to, seven constitute a quorum, for work or 
business, in an Entered Apprentice's Lodge, 
five in a Fellow Craft's, and three in a Mas- 
ter Mason's. Without this requisite num- 
ber no Lodge can be opened in either of 
these degrees. In a Chapter of Royal Arch 
Masons nine Companions constitute a 
quorum, and in a Commandery of Knights 
Templars eleven Knights ; although, under 
certain circumstances well known to the 
Order, three Knights are competent to 
transact business. 



R. 



Rabbanaim. jJ*KiD"3*l> Rabbini- 
cal Hebrew, and signifying " the chief of 
the architects." A significant word in the 
high degrees. 

Rabbinism. The system of philos- 
ophy taught by the Jewish Rabbis subse- 
quent to the dispersion, and which is en- 
gaged in mystical explanations of the oral 
law. With the reveries of the Jewish 
teachers was mingled the Egyptian, the 
Arabic, and the Grecian doctrines. From 
the Egyptians, especially, Rabbinism de- 
rived its allegorical and symbolic mode of 
instruction. Out of it sprung the Thera- 
peutists and the Essenians ; and it gave rise 
to the composition of the Talmud, many 
of whose legends have been incorporated 
into the mythical philosophy of Speculative 
Masonry. And this it is that makes Rab- 
binism an interesting subject of research to 
the Masonic student. 

Rabboni. *3"Q*T Literally, myMaster, 
equivalent to the pure Hebrew, Adoni. As 
a significant word in the higher degrees, it 
has been translated " a most excellent Master" 
and its usage by the later Jews will justify 
that interpretation. Buxtorf [Lex. Talmud. ) 
tells us that about the time of Christ this 
title arose in the school of Hillel, and was 
given to only seven of their wise men who 
were pre-eminent for their learning. Jahn 
{Arch. Bib., \ 106,) says that Gamaliel, the 



preceptor of St. Paul, was one of these. They 
styled themselves the children of wisdom, 
which is an expression very nearly corres- 
ponding to the Greek fyCkoaotyoi. The (vord 
occurs once, as applied to Christ, in the New 
Testament, (Johnxx. 16.) " Jesus said unto 
her, Mary. She turned herself, and saith 
unto him, Rabboni, which is to say, Master. " 
The Masonic myth in the " Most Excellent 
Master's degree," that it was the title ad- 
dressed by the Queen of Sheba to King 
Solomon on beholding the magnificence 
and splendor of the Temple, wants the 
element of plausibility, inasmuch as the 
word was not in use in the time of Solomon. 
Ragon, J, M. One of the most dis- 
tinguished Masonic writers of France. His 
contemporaries did not hesitate to call him 
" the most learned Mason of the nineteenth 
century." He was born in the last quarter 
of the eighteenth century, most probably 
at Bruges, in Belgium, where in 1803 he 
was initiated in the Loge Reunion des 
Amis du Nord, and subsequently assisted 
in the foundation of the Lodge and Chapter 
of Vrais Amis in the same city. On his 
removal to Paris he continued his devotion 
to Freemasonry, and was the founder in 
1805 of the celebrated Lodge of Les Trino- 
sophes. In that Lodge he delivered, in 
1818, a course of lectures on ancient and 
modern initiations, which twenty years 



RAGOTZKY 



RAMSAY 



627 



afterwards were repeated at the request of 
the Lodge, and published in 1841, under 
the title of Cours Philosophique et Inter- 
pratif des Initiations Anciennes et Modernes. 
This work was printed with the express per- 
mission of the Grand Orient of France, but 
three years after that body denounced its 
second edition for containing some ad- 
ditional matter. Rebold charges this act to 
the petty passions of the day, and twenty- 
five years after the Grand Orient made 
ample reparation in the honor that it paid 
to the memory of Ragon. In 1818 and 
1819, he was editor in chief of the period- 
ical published during those years under the 
title of Hermes, ou Archives Maconniques. 
In 1853, he published Orthodoxie Macon- 
nique, a work abounding in historical infor- 
mation, although some of his statements 
are inaccurate. In 1861, he published the 
Tuileur General de la Franc- Maconnerie, ou 
Manuel de Vlnitie; a book not merely con- 
fined to the details of degrees, but which 
is enriched with many valuable and inter- 
esting notes. Ragon died at Paris about 
the year 1866. In the preface to his Ortho- 
doxie, he had announced his intention to 
crown his Masonic labors by writing a 
work to be entitled Les Fastes Initiatiques, 
in which he proposed to give an exhaustive 
view of the Ancient Mysteries, of the Ro- 
man Colleges of Architects and their suc- 
cessors, the building corporations of the 
Middle Ages, and of the institution of 
Modern or Philosophic Masonry at the be- 
ginning of the eighteenth century. This 
was to constitute the first volume. The 
three following volumes were to embrace a 
history of the Order and of all its Rites in 
every country. The fifth volume was to be 
appropriated to the investigation of other 
secret associations, more or less connected 
with Freemasonry; and the sixth and last 
volume was to contain a General Tiler or 
manual of all the known rites and degrees. 
Such a work would have been an inesti- 
mable boon to the Masonic student, but 
Ragon unfortunately began it too late in 
life. He did not live to complete it, and 
in 1868 the unfinished manuscript was pur- 
chased, by the Grand Orient of France, 
from his heirs for a thousand francs. It 
was destined to be quietly deposited in the 
archives of that body, because, as it was 
confessed, no Mason could be found in 
France who had ability enough to supply 
its lacuna? and prepare it for the press. 

Ragon's theory of the origin of Masonry 
was that its primitive idea is to be found 
in the initiations of the Ancient Mysteries, 
but that for its present form it is indebted 
to Elias Ashmole, who fabricated it in the 
seventeenth century. 

Ragotzky, Carl August. A Ger- 



man who was distinguished for his labors 
in Masonry, and for the production of seve- 
ral works of high character, the principal 
of which were Der Freidenker in der Mau- 
rerei oder Freimuthige Briefe uber wichtige 
Gegenstdnde in der Frei- Maurerei, i. e., 
The Freethinker in Masonry, or Candid 
Letters on important subjects in Free- 
masonry, published at Berlin, in 1793, in 
an octavo volume of three hundred and 
eleven pages, of which a second edition ap- 
peared in 1811 ; and a smaller work en- 
titled Ueber Maurerische Freiheit,fur eingei- 
veihte und uncingeweihte, i. e., An Essay on 
Masonic Liberty, for initiated and unini- 
tiated readers, published in 1792. He died 
Jan. 5, 1823. 

Rains. It was a custom among the 
English Masons of the middle of the last 
century, when conversing together on Ma- 
sonry, to announce the appearance of a 
profane by the warning expression " it 
rains." The custom was adopted by the 
German and French Masons, with the 
equivalent expression, es regnet and ilpluie. 
Baron Tschoudy, who condemns the usage, 
says that the latter refined upon it by de- 
signating the approach of a female by il 
neige, it snows. Dr. Oliver says (.Rev. Sq., 
97,) that the phrase " it rains," to indicate 
that a cowan is present and the proceed- 
ings must be suspended, is derived from the 
ancient punishment of an eavesdropper, 
which was to place him under the eaves of a 
house in rainy weather, and to retain him 
there till the droppings of water ran in at 
the collar of his coat and out at his shoes. 

Raised. When a candidate has re- 
ceived the third degree, he is said to have 
been "raised" to the sublime degree of a 
Master Mason. The expression refers, 
materially, to a portion of the ceremony of 
initiation, but symbolically, to the resurrec- 
tion, which it is the object of the degree to 
exemplify. 

Ramsay, Andrew Michael. 
Commonly called the Chevalier Ramsay. 
He was born at Ayr, in Scotland, June 9, 
1668. His father was a baker, but being a 
possessor of considerable property was en- 
abled to give his son a liberal education. 
He was accordingly sent to school in his 
native burgh, and afterwards to the Uni- 
versity of Edinburgh, where he was distin- 
guished for his abilities and diligence. In 
1709 he was intrusted with the education 
of the two sons of the Earl of Wemyss. 
Subsequently, becoming unsettled in his 
religious opinions, he resigned that em- 
ployment and went to Holland, residing for 
some time at Leyden. There he became 
acquainted with Pierre Poiret, one of the 
most celebrated teachers of the mystic 
theology which then prevailed on the con- 



628 



RAMSAY 



RAMSAY 



tinent. From him Ramsay learned the 
principal tenets of that system ; and it is 
not unreasonable to suppose that he was 
thus indoctrinated with that love of mysti- 
cal speculation which he subsequently de- 
veloped as the inventor of Masonic degrees, 
and as the founder of a Masonic Rite. In 
1710 he visited the celebrated Fenelon, 
Archbishop of Cambray, of whose mystical 
tendencies he had heard, and met with a 
cordial reception. The archbishop invited 
Ramsay to become his guest, and in six 
months he was converted to the Catholic 
faith. Fenelon procured for him the pre- 
ceptorship of the Due de Chateau-Thierry 
and the Prince de Turenne. As a reward 
for his services in that capacity, he was 
made a knight of the Order of St. Lazarus, 
whence he received the title of " Chevalier " 
by which he was usually known. He was 
subsequently selected by James III., the 
Pretender, as the tutor of his two sons, 
Charles Edward and Henry, the former of 
whom became afterwards the Young Pre- 
tender, and the latter the Cardinal York. 
For this purpose he repaired, in 1724, to 
Rome. But the political and religious in- 
trigues of that court became distasteful to 
him, and in a short time he obtained per- 
mission to return to France. In 1728 he 
visited England, and became an inmate of 
the family of the Duke of Argyle. Cham- 
bers says {Biog. Diet.) that while there he 
wrote his Principles of Natural and Revealed 
Religion, and his Travels of Cyrus. This 
statement is evidently incorrect. The for- 
mer did not appear until after his death, 
and was probably one of the last produc- 
tions of his pen. The latter had already 
been published at Paris in 1727. But he 
had already acquired so great a literary 
reputation, that the University of Oxford 
conferred on him the degree of Doctor of 
Laws. He then returned to France, and 
resided for many years at Pointoise, a seat 
of the Prince of Turenne, where he wrote 
his Life of Fenelon, and a History of the 
Viscount Turenne. During the remainder 
of his life he resided as Inteudant in the 
Prince's family, and died May 6, 1743, in 
the fifty-seventh year of his age. 

No one played a more important part in 
the history of Freemasonry in the eigh- 
teenth century than the Chevalier Ramsay, 
and the influence of his opinions and teach- 
ings is still felt in the high degrees which 
have been adopted by the various Rites 
into which Masonry is now divided. 

Ramsay, although born of humble pa- 
rentage, was by subsequent association an 
aristocrat in disposition. Hence, in pro- 
posing his theory of the origin of Freema- 
sonry, he repudiated its connection with an 
operative art, and sought to find its birth- 



place in Palestine, among those kings and 
knights who had gone forth to battle as 
Crusaders for the conquest of Jerusalem. 
In 1740, Ramsay, as Grand Orator, pro- 
nounced a discourse before the Grand 
Lodge of France, in which he set forth his 
theory in explicit terms. That the reader 
may be put in possession of that theory in 
Ramsay's own words, I have translated 
from the discourse the following passage : 

" During the time of the holy wars in 
Palestine, several principal lords and citi- 
zens associated themselves together, and 
entered into a vow to re-establish the tem- 
ples of the Christians in the Holy Land ; and 
engaged themselves by an oath to employ 
their talents and their fortunes in restoring 
architecture to its primitive institution. 
They adopted several ancient signs and 
symbolic words drawn from religion, by 
which they might distinguish themselves 
from the infidels and recognize each other 
in the midst of the Saracens. They com- 
municated these signs and words only to 
those who had solemnly sworn, often at 
the foot of the altar, never to reveal them. 
This was not an oath of execration, but a 
bond uniting men of all nations into the 
same confraternity. Some time after our 
Order was united with the Knights of St. 
John of Jerusalem. Hence our Lodges 
are in all countries called Lodges of St. 
John. This union was made in imitation 
of the Israelites when they rebuilt the sec- 
ond Temple, during which time with one 
hand they managed the trowel and mor- 
tar, and in the other held the sword and 
buckler. 

" Our Order must not, therefore, be re- 
garded as a renewal of the Bacchanals and 
a source of senseless dissipation, of un- 
bridled libertinism and of scandalous in- 
temperance, but as a moral Order, insti- 
tuted by our ancestors in the Holy Land 
to recall the recollection of the most sub- 
lime truths in the midst of the innocent 
pleasures of society. 

"The kings, princes, and nobles, when 
they returned from Palestine into their 
native dominions, established Lodges there. 
At the time of the last Crusade several 
Lodges had already been erected in Ger- 
many, Italy, Spain, France, and, from the 
last, in Scotland, on account of the intimate 
alliance which then existed between those 
two nations. 

" James, Lord Steward of Scotland, was 
the Grand Master of a Lodge established 
at Kilwinning, in the west of Scotland, in 
the year 1236, a short time after the death 
of Alexander III., king of Scotland, and 
a year before John Baliol ascended the 
throne. This Scottish lord received the 
Earls of Gloucester and Ulster, English 



RAMSAY 



RAMSAY 



629 



and Irish noblemen, as Masons in his 
Lodge. 

" By degrees our Lodges, our festivals, 
and our solemnities were neglected in most 
of the countries where they had been estab- 
lished. Hence the silence of the historians 
of all nations, except Great Britain, on the 
subject of the Order. It was preserved, 
however, in all its splendor by the Scotch, 
to whom for several centuries the kings of 
France had intrusted the guardianship of 
their sacred persons. 

" After the lamentable reverses of the 
Crusades, the destruction of the Christian 
armies, and the triumph of Bendocdar, 
Sultan of Egypt, in 1263, during the eighth 
and ninth Crusades, the great Prince Ed- 
ward, son of Henry III., King of England, 
seeing that there would be no security for 
the brethren in the Holy Land when the 
Christian troops should retire, led them 
away, and thus this colony of the Frater- 
nity was established in England. As this 
prince was endowed with all the qualities 
of mind and heart which constitute the 
hero, he loved the fine arts, and declared 
himself the protector of our Order. He 
granted it several privileges and franchises, 
and ever since the members of the con- 
fraternity have assumed the name of Free- 
masons. From this time Great Britain 
became the seat of our sciences, the con- 
servatrix of our laws, and the depository 
of our secrets. The religious dissensions 
which so fatally pervaded and rent all Eu- 
rope during the sixteenth century, caused 
our Order to degenerate from the grandeur 
and nobility of its origin. Several of our 
rites and usages, which were opposed to the 
prejudices of the times, were changed, dis- 
guised, or retrenched, Thus it is that sev- 
eral of our brethren have, like the ancient 
Jews, forgotten the spirit of our laws, and 
preserved only the letter and the outer cov- 
ering. But from the British isles the an- 
cient science is now beginning to pass again 
into France." 

Such was the peculiar theory of Ramsay, 
which, long before the delivery of this dis- 
course, he had developed in his Rite of six 
degrees. Rejecting all reference to the 
Travelling Architects from Como, to the 
Stonemasons of Germany, and the Opera- 
tive Freemasons of England, he had 
sought a noble and chivalric origin for 
Freemasonry, which with him was not a 
confraternity founded on a system of archi- 
tecture, but solely on the military prowess 
and religious enthusiasm of knighthood. 
The theory was as clearly the result of his 
own inventive genius as was his fable of 
the travels of Cyrus. He offered no docu- 
mentary or historical authority to support 
his assertions, but gave them as if they were 



already admitted facts. The theory was, 
however, readily accepted by the rich, the 
fashionable, and the noble, because it ele- 
vated the origin and the social position of 
the Order, and to it we are to attribute the 
sudden rise of so many high degrees, which 
speedily overshadowed the humbler pre- 
tensions of primitive Craft Masonry. The 
Kadosh, one of the most important and 
most extensively diffused of all the high 
degrees, owes its invention or its composi- 
tion to Ramsay. 

But this was not the only influence that 
he exerted on the Masonic system. Ar- 
dently attached to the exiled house of 
Stuart, of two of whose princes he had been 
the tutor, he eagerly met the advances of 
those who had already begun to give a 
political importance to the Order and to 
enlist it in the Pretender's cause, making it 
an instrument for effecting his restoration 
to the throne of England. (See Stuart Ma- 
sonry.) Ramsay incorporated these views 
into his system, and hence, in many of the 
high degrees which remain at this day, al- 
though all that political feeling has long 
been dead, we still find traces of a Stuart 
Masonry. 

To Ramsay is also attributed the inven- 
tion of that system now known as the Royal 
Arch. This, too, exerted its influence, for 
from the degree of Ramsay both Dermott 
and Dunckerley derived many of their ideas 
used in constructing the two Royal Arch 
systems which were respectively adopted 
by the Ancient and the Modern Masons. 
Oliver, although in his essay on the Origin 
of the English Royal Arch (p. 24) he ad- 
mits the influence of Ramsay's degree, 
speaks in his Historical Landmarks (p. 34, 
note,) in more doubtful language. "It is 
said that Ramsay invented the Royal Arch " 
is the equivocal phrase that he uses. He 
adds that " it cannot have been any of the 
three which are usually so styled, viz., the 
R. A. of Enoch, of Josiah, or of Zerubbabel. 
Whatever it might be, it is now obsolete." 
But this is an error: the Royal Arch of 
Enoch is precisely the degree which was in- 
vented by Ramsay ; and it is not obsolete, 
for it is found in almost all the continental 
Rites under various names. It was adopted 
from Ramsay by the Council of Emperors 
of the East and West, when that body was 
organized in 1754, and subsequently passed 
over to the Ancient and Accepted Scottish 
Rite, where it still remains as the thirteenth 
degree. That it was a Stuart degree is evi- 
dent, among other reasons, from the fact 
that the fourteenth degree, which is its 
complement, and without which it is in- 
complete, originally received the title of 
"Grand Scottish Knight of the Sacred 
Vault of James VI." 



630 



KAMSAY 



RAWLINSON 



When the Chevalier Eamsay went to Eng- 
land in 1728, he carried with him his Ma- 
sonic system, and sought to secure its adop- 
tion by the English Lodges. But in this 
he»was altogether unsuccessful. Yet he left 
a latent influence behind him when he re- 
turned to the continent, which was subse- 
quently felt by those who organized the 
Grand Lodge of Ancients. To that influ- 
ence, presented in the example of his high 
degrees, are we, I think, to attribute the 
disseverance of the Master's Word from 
the third degree, and the consequent inven- 
tion of the Eoyal Arch. Both Dermott and 
Dunckerley, as I have already said, derived 
some fruit from Ramsay's superior intellect. 
All writers concur in giving the most 
favorable opinions of Ramsay's character. 
Chambers asserts that he was generous and 
kind to his relatives, and that on his tem- 
porary return to Great Britain, although he 
did not visit them in Scotland, he sent them 
liberal offers of money, which, however, in- 
censed at his apostasy from the national 
religion, they indignantly refused to accept. 
Clavel (Hist, Pittor., p. 165,) describes him 
as " a man endowed with an ardent imagi- 
nation, and a large amount of learning, wit, 
and urbanity." And Robison (Proofs of a 
Consp., p. 39,) says he was " as eminent for 
his piety as he was for his enthusiasm," and 
speaks of his " eminent learning, his elegant 
talents, and his amiable character." 

His general literary reputation is secured 
by his Life of Fenelon, his Travels of Cyrus, 
and the elaborate work, published after his 
death, entitled The Philosophical Principles 
of Natural and Revealed Religion, Unfolded 
in a Geometrical Order. In Masonry he 
wrote but little save the rituals of the 
degrees which he had invented. He was, 
however, the author of an Apologetic and 
Historical Relation of the Society of Freema- 
sonry, which was published in 1738, and 
had the honor to be burnt the next year 
at Rome by the public executioner, on the 
sentence of the Sacred Congregation of the 
Inquisition. 

As to the effect of Ramsay's labors on 
Freemasonry, I think there can hardly be 
two opinions in candid minds. He came 
to the study of the Masonic science with all 
the advantages of a thoroughly classical 
education. He was indeed by far the most 
learned man who, up to that time, had 
taken any interest in the Order. Thus his 
influence was directed to elevate the tone of 
the Institution, and to show to the world 
that it was worthy of the investigation of 
cultivated minds. With Ancient Craft Ma- 
sonry he scarcely interfered, save to assign 
to it an origin and a history different from 
those which had been commonly received. 
But on that fundamental system, as his 



basis, he erected a superstructure of high 
degrees, in which he sought to develop a 
system of mystical philosophy which has 
added much to the attractions of Masonic 
study. That his high degrees were after- 
wards expanded to a disproportionate ex- 
tent, and often by inferior minds, was not 
his fault. And although, if we look at his 
system in a historical point of view, we 
may feel bound to reject it as the mere re- 
sult of a fertile invention, yet, viewed sym- 
bolically, it becomes of vast importance. 
For in that system he had planted the 
germs of a science of Masonic symbolism 
which had been previously unknown, but 
which has grown, and budded, and blos- 
somed, and given the ripeness of its fruit 
to succeeding generations. The mine of 
symbolism which he first opened has been 
effectively worked by those who have suc- 
ceeded him. 

Ramsay, Rite of. This Rite, long 
since exploded, was attempted to be intro- 
duced in London, in 1728, by the Cheva- 
lier Ramsay, who sought to found it on his 
peculiar system of the Templar origin of 
Freemasonry. It consisted of six degrees, 
as follows : 1. Apprentice ; 2. Fellow Craft ; 
3. Master ; 4. Scottish Master ; 5. Novice ; 
6. Knight of the Temple, or Templar. It 
was rejected by the Grand Lodge of Eng- 
land, but was received in France, where its 
degrees were afterwards incorporated into 
other Rites. See Ramsay. 

Ratisbon. A city of Bavaria, in 
which two Masonic Congresses have been 
held. The first was convoked in 1459, by 
Jost Dotzinger, the master of the works of 
the Strasburg cathedral. It established 
some new laws for the government of the 
Fraternity in Germany, The second was 
called in 1464, by the Grand Lodge of 
Strasburg, principally to define the relative 
rights of, and to settle existing difficulties 
between, the Grand Lodges of Strasburg, 
Cologne, Vienna, and Bern. 

Rawlinson Manuscript. In 1855, 
the Rev. J. S. Sidebotham, of New Col- 
lege, Oxford, published in the Freemasons 1 
Monthly Magazine a series of interesting 
extracts from a manuscript volume which 
he stated was in the Bodleian Library, and 
which he described as seeming "to be a 
kind of Masonic album, or commonplace 
book, belonging to Brother Richard Raw- 
linson, LL.I). and F. R. S., of the follow- 
ing Lodges : Sash and Cocoa-tree, Moor- 
fields, 37 ; St. Paul's Head, Ludgate Street, 
40; Rose Tavern, Cheapside and Oxford 
Arms, Ludgate Street, 94 ; in which he in- 
serted anything that struck him either as 
useful or particularly amusing. It is partly 
in manuscript, partly in print, and com- 
prises some ancient Masonic Charges, Con- 



RECEIVED 



RECOGNITION 



631 



stitutions, forms of summons, a list of all 
the Lodges of his time under the Grand 
Lodge of England, whether in London, the 
country, or abroad ; together with some ex- 
tracts from the Grab Street Journal, the 
General Evening Post, and other journals 
of the day. The date ranges from 1724 to 
1740." 

Among the materials thus collected is 
one which bears the following title: The 
Freemasons' Constitutions, Copied from an 
Old MS. in the possession of Dr. Rawlin- 
son. This copy of the Old Constitutions 
does not differ materially in its contents 
from the other old manuscripts, but its 
more modern spelling and phraseology 
would seem to give it a later date, which 
Hughan thinks is about 1700. In a note 
to the statement that King Athelstan 
" caused a roll or book to be made, which 
declared how this science was first invented, 
afterwards preserved and augmented, with 
the utility and true intent thereof, which 
roll or book he commanded to be read and 
plainly recited when a man was to be made 
a Freemason," Dr. Rawlinson says : " One 
of these rolls I have seen in the possession 
of Mr. Baker, a carpenter in Moorfields." 
The title of the manuscript in the scrap- 
book of Rawlinson is The Freemasons' Con- 
stitution, Copied from an Old MS. in the pos- 
session of Dr. Rawlinson. Recent researches 
in the Bodleian Library have not, however, 
discovered the original manuscript from 
which the copy was made. It has most 
probably been mislaid, for its existence 
cannot be doubted. 

Richard Rawlinson, LL.D., was a cele- 
brated antiquary, who was born in London 
about 1690, and died April 6, 1755. He 
was the author of a Life of Anthony Wood, 
published in 1711, and of The English To- 
pographer, published in 1720. Dr. Raw- 
linson was consecrated a bishop of the 
non-juring communion of the Church of 
England, March 25, 1728. He was an as- 
siduous collector of old manuscripts, inva- 
riably purchasing, sometimes at high prices, 
all that were offered him for sale. In his 
will, dated June 2, 1752, he bequeathed the 
whole collection to the University of Ox- 
ford. The manuscripts were placed in the 
Bodleian Library, and still remain there; 
but unfortunately no adequate catalogue 
of them has ever been made. 

Received and Acknowledged. 
A term applied to the initiation of a candi- 
date into the sixth or Most Excellent Mas- 
ter's degree of the American Rite. See 
Acknowledged. 

Reception. The ceremony of initia- 
tion into a degree of Masonry is called a 
reception. 

Recipient. The French call the 



candidate in any degree of Masonry the 
Recipiendaire, or Recipient. 

Recognition, Modes of. Smith 
says ( Use and Abuse, p. 46,) that at the in- 
stitution of the Order, in each of the de- 
grees, " a particular distinguishing test was 
adopted, which test, together with the ex- 
plication, was accordingly settled and com- 
municated to the Fraternity previous to 
their dispersion, under a necessary and 
solemn injunction to secrecy; and they 
have been most cautiously preserved and 
transmitted down to posterity by faithful 
brethren ever since their emigration." 

Hence, of all the landmarks, the modes 
of recognition are the most legitimate and 
unquestioned. They should admit of no 
variation, for in their universality consist 
their excellence and advantage. And yet 
such variations have unfortunately been 
admitted, the principal of which origi- 
nated about the middle of the last century, 
and were intimately connected with the 
schism which at that time took place in 
the Grand Lodge of England, and which 
divided the Fraternity in that country into 
the two conflicting societies of the " An- 
cients" and the "Moderns;" and although 
by the reconciliation in 1813 uniformity 
was restored in the United Grand Lodge 
which was then formed, that uniformity did 
not extend to the subordinate bodies in 
other countries which had derived their 
existence and their different modes of 
recognition from the two separated Grand 
Lodges; and this was, of course, equally 
applicable to the high degrees which 
sprang out of them. Thus, while the 
modes of recognition in the York and 
Scottish Rites are substantially the same, 
those of the French or Modern Rite differ 
in almost everything. In this there is a 
P. W. in the first degree unrecognized by 
the two other Rites, and all afterwards are 
different. 

Again, there are important differences in 
the York and American Rites, although 
there is sufficient similarity to relieve 
American and English Masons from any 
embarrassment in mutual recognition. Al- 
though nearly all the Lodges in the United 
States, before the Revolution of 1776, 
derived their existence from the Grand 
Lodges of England, the American Masons 
do not use the multitude of signs that pre- 
vail in the English system, while they 
have introduced, I think, through the 
teachings of Webb, the D. G, which is 
totally unknown to English Masonry. 
Looking to these differences, the Masonic 
Congress of Paris, held in 1856, recom- 
mended, in the seventh proposition, that 
" Masters of Lodges, in conferring the de- 
gree of Master Mason, should invest the 



632 



RECOGNITION 



RECOMMENDATION 



candidate with the words, signs, and grips 
of the Scottish and Modern Bites." This 
proposition, if it had been adopted, would 
have mitigated, if it did not abolish, the 
evil ; but, unfortunately, it did not receive 
the general concurrence of the Craft. 

As to the antiquity of modes of recogni- 
tion in general, it may be said that, from 
the very nature of things, there was always 
a necessity for the members of every secret 
society to have some means for recognizing 
a brother that should escape the detec- 
tion of the uninitiated. We find evidence 
in several of the classic writings showing 
that such a custom prevailed among the 
initiated in the Pagan mysteries. Livy 
tells us (xxxi. 14) of two Acarnanian 
youths who accidentally entered the tem- 
ple of Ceres during the celebration of the 
mysteries, and, not having been initiated, 
were speedily detected as intruders, and 
put to death by the managers of the tem- 
ple. They must, of course, have owed 
their detection to the fact that they were 
not in possession of those modes of recog- 
nition which were known only to the initi- 
ated. 

That they existed in the Dionysiac rites 
of Bacchus we learn from Plautus, who, in 
his Miles Gloriosus, (Act IV., Sc. ii.,) makes 
Misphidippa say to Pyrgopolonices, " Cedo 
signum si harunc Baccharum es," Give 
the sign, if you are one of these Bacchoz. 

Jamblichus ( Vit. Pyth.) tells the story 
of a disciple of Pythagoras, who, having 
been taken sick, on a long journey, at an 
inn, and having exhausted his funds, gave, 
before he died, to the landlord, who had 
been very kind to him, a paper, on which 
he had written the account of his distress, 
and signed it with a symbol of Pythagoras. 
This the landlord affixed to the gate of a 
neighboring temple. Months afterwards 
another Pythagorean, passing that way, 
recognized the secret symbol, and, inquir- 
ing into the tale, reimbursed the landlord 
for all his trouble and expenses. 

Apuleius, who was initiated into the 
Osirian and Islac mysteries, says, in his 
Defensio, "if any one is present who has 
been initiated into the same secret rites as 
myself, if he will give me the sign, he 
shall then be at liberty to hear what it is 
that I keep with such care." But in an- 
other place he is less cautious, and even 
gives an inkling of what was one of the 
signs of the Osirian initiation. For in his 
Golden Ass (lib. xi.) he says that in a dream 
he beheld one of the disciples of Osiris, 
"who walked gently, with a hesitating 
step, the ankle of his left foot being 
slightly bent, in order, no doubt, that he 
might afford me some sign by which I 
could recognize him." The Osirian initi- 



ates had then, it seems, like the Freema- 
sons, mystical steps. 

That the Gnostics had modes of recogni- 
tion we learn from St. Epiphanius, himself 
at one time in early life a Gnostic, who 
says in his Panarium, written against the 
Gnostics and other heretics, that " on the 
arrival of any stranger belonging to the 
same belief, they have a sign given by one 
to another. In holding out the hand, 
under pretence of saluting each other, they 
feel and tickle it in a peculiar manner 
underneath the palm, and so discover if 
the new-comer belongs to the same sect. 
Thereupon, however poor they may be, 
they serve up to him a sumptuous feast, 
with abundance of meats and wine." 

I do not refer to the fanciful theories of 
Dr. Oliver, — the first one most probably a 
joke, and therefore out of place in his Sym< 
bolical Dictionary, — founded on passages 
of Homer and Quintus Curtius, that Achil- 
les and Alexander of Macedon recognized 
the one Priam and the other the High 
Priest by a sign. But there are abundant 
evidences of an authentic nature that a sys- 
tem of recognition by signs, and words, 
and grips has existed in the earliest times, 
and, therefore, that they were not invented 
by the Masons, who borrowed them, as 
they did much more of their mystical sys- 
tem, from antiquity. 

Recommendation. The petition 
of a candidate for initiation must be recom- 
mended by at least two members of the 
Lodge. Preston requires the signature to 
be witnessed by one person, (he does not 
say whether he must be a member of the 
Lodge or not,) and that the candidate must 
be proposed in open Lodge by a member. 
Webb says that " the candidate must be 
proposed in form, by a member of the 
Lodge, and the proposition seconded by 
another member." Cross says that the 
recommendation " is to be signed by two 
members of the Lodge," and he dispenses 
with the formal proposition. These grad- 
ual changes, none of them, however, sub- 
stantially affecting the principle, have at 
last resulted in the present simpler usage, 
which is, for two members of the Lodge to 
affix their names to the petition, as recom- 
menders of the applicant. 

The petition for a Dispensation for a new 
Lodge, as preliminary to the application for 
a Warrant of Constitution, must be recom- 
mended by the nearest Lodge. Preston 
says that it must be recommended "by the 
Masters of three regular Lodges adjacent to 
the place where the new Lodge is to be 
held." This is also the language of the 
Constitution of the Grand Lodge of Ire- 
land. The Grand Lodge of Scotland re- 
quires the recommendation to be signed 



RECONCILIATION 



RECORDS 



633 



"by the Masters and officers of two of the 
nearest Lodges." The modern Constitu- 
tion of the Grand Lodge of England re- 
quires a recommendation " by the officers 
of some regular Lodge," without saying 
anything of its vicinity to the new Lodge. 
The rule now universally adopted is, that 
it must be recommended by the nearest 
Lodge. 

Reconciliation, Lodge of. When 
the two contending Grand Lodges of Eng- 
land, known as the "Ancients" and the 
" Moderns," resolved, in 1813, under the 
respective Grand Masterships of the Dukes 
of Kent and Sussex, to put an end to all 
differences, and to form a United Grand 
Lodge, it was provided, in the fifth article 
of union, that each of the two Grand 
Masters should appoint nine Master Ma- 
sons to meet at some convenient place ; and 
each party having opened a just and per- 
ect .Lodge in a separate apartment, they 
should give and receive mutually and re- 
ciprocally the obligations of both Fraterni- 
ties; and being thus duly and equally en- 
lightened in both forms, they should be 
empowered and directed to hold a Lodge, 
under the Warrant or Dispensation to be 
intrusted to them, and to be entitled " The 
Lodge of Reconciliation." The duty of 
this Lodge was to visit the several Lodges 
under both Grand Lodges, and to instruct 
the officers and members of the same in 
the forms of initiation, obligation, etc., in 
both, so that uniformity of working might 
be established. The Lodge of Reconciliation 
was constituted on the 27th December, 
1813, the day on which the union was per- 
fected. This Lodge was only a temporary 
one, and the duties for which it had been 
organized having been performed, it ceased 
to exist by its own limitation. 

Reconsideration, Motion for. 
A motion for reconsideration can only be 
made in a Grand Lodge, Grand Chapter, or 
other Grand Body, on the same day or the 
day after the adoption of the motion which 
it is proposed to reconsider. In a Lodge 
or other subordinate body, it can only be 
made at the same meeting. It cannot be 
moved by one who has voted in the minor- 
ity. It cannot be made when the matter 
to be reconsidered has passed out of the 
control of the body, as when the original 
motion was for an appropriation which 
has been expended since the motion for it 
was passed. A motion for reconsideration 
is not debatable if the question proposed 
to be reconsidered is not. It cannot always 
be adopted by a simple majority vote. It 
may be postponed or laid upon the table. 
If postponed to a time definite, and when 
that time arrives is not acted upon, it can- 
not be renewed. If laid upon the table, it 
4E 



cannot be taken up out of its order, and no 
second motion for reconsideration can be 
offered while it lies upon the table, hence 
to lay a motion for reconsideration on the 
table is considered as equivalent to reject- 
ing it. When a motion for reconsideration 
is adopted, the original motion comes up 
immediately for consideration, as if it had 
been for the first time brought before the 
body, in the form which it presented when 
it was adopted. 

Reconsideration of the Ballot. 
When the petition of a candidate for ini- 
tiation has been rejected, it is not permis- 
sible for any member to move for a recon- 
sideration of the ballot. The following 
four principles set forth in a summary way 
the doctrine of Masonic parliamentary law 
on this subject : 

1. It is never in order for a member to 
move for the reconsideration of a ballot on 
the petition of a candidate, nor for a pre- 
siding officer to entertain such a motion. 2. 
The Master or presiding officer alone can, 
for reasons satisfactory to himself, order 
such a reconsideration. 3. The presiding 
officer cannot order a reconsideration on 
any subsequent night, nor on the same 
night, after any member who was present 
and voted has departed. 4. The Grand 
Master cannot grant a Dispensation for a 
reconsideration, nor in any other way in- 
terfere with the ballot. The same restric- 
tion applies to the Grand Lodge. 

Recorder. In some of the high de- 
grees, as in a Council of Select Masters and 
a Commandery of Knights Templars, the 
title of Recorder is given to the Secretary. 
The recording officer of the Grand Encamp- 
ment of Knights Templars of the United 
States, of State Grand Commanderies, and 
of Grand Councils of Royal and Select Mas- 
ters, is styled a Grand Recorder. 

Records, Old. The early history of 
Masonry, as written by Anderson, Preston, 
Smith, Calcott, and writers of that genera- 
tion, was little more than a collection of 
fables, so absurd as to excite the smile of 
every reader, or bare statements of inci- 
dents, without any authority to substantiate 
their genuineness. 

The recent writers on the same subject 
have treated it in a very different manner, 
and one that gives to the investigation of 
the early annals of Freemasonry a respecta- 
ble position in the circle of historic studies. 
Much of the increased value that is given 
in the present day to Masonic history is 
derivable from the fact that, ceasing to re- 
peat the gratuitous statements of the older 
writers, some of whom have not hesitated 
to make Adam a 'Grand Master, and Eden 
the site of a Lodge, our students of this day 
are drawing their conclusions from, and es- 



634 



RECORDS 



RED 



tablishing their theories on, the old records, 
which Masonic archaeology is in this gen- 
eration bringing to light. Hence, one of 
these students (Bro. Woodford, of England,) 
has said that, when we begin to investigate 
the real facts of Masonic history, " not only 
have we to discard at once much that we 
have held tenaciously and taught habit- 
ually, simply resting on the reiterated as- 
sertions of others, but we shall also find 
that we have to get rid of what, I fear, we 
must call ' accumulated rubbish,' before we 
can see clearly how the great edifice of Ma- 
sonic history, raised at last on sure and 
good foundations, stands out clearer to the 
sight, and even more honorable to the 
builders, from those needful, if preparatory, 
labors." 

Anderson tells us that in the year 1719, 
at some of the private Lodges, "several 
very valuable manuscripts concerning the 
Fraternity, their Lodges, Kegulations, 
Charges, Secrets, and Usages, were too 
hastily burnt by some scrupulous brothers, 
that those papers might not fall into strange 
hands." 

In the last quarter of a century the ar- 
chaeologists of Masonry have labored very 
diligently and successfully to disinter from 
the old Lodges, libraries, and museums 
many of these ancient manuscripts, and 
much light has thus been thrown upon the 
early history of Freemasonry. 

The following is a list of the most im- 
portant of these old records which the 
industry of Masonic antiquaries has brought 
to light. They are generally called " Manu- 
scripts," because their originals, for the 
most part, exist in manuscript rolls, or 
there is competent evidence that the origi- 
nal manuscripts, although now lost, once 
existed. There are, however, a few in- 
stances in which this evidence is wanting, 
and the authenticity of the manuscript rests 
only on probability. Each of them is noted 
in this work under its respective title. 

1. Halliwell Manuscript. Add. 

2. Book of the Fraternity of Stonema- 
sons. 

3. Paris Regulations. 

4. Strasburg Constitutions. 

5. Cooke's Manuscript. 

6. Landsdowne Manuscript. 

7. Schaw Manuscript. 

8. St. Clair Charters.^ 

9. Eglinton Manuscript. 

10. York Manuscripts, (six in number.) 

11. Grand Lodge Manuscript. 

12. Sloane Manuscripts, (two in number.) 

13. Aitcheson-Haven Manuscript. 

14. Kilwinning Manuscript. 

15. Harleian Manuscript. 

16. Hope Manuscript. 

17. Alnwick Manuscript. 



18. Papworth Manuscript. 

19. Roberts' Manuscript. 

20. Edward III. Manuscript 

21. St. Albans' Regulations. 

22. Anderson Manuscript. 

23. Stone Manuscripts. 

24. Constitutions of Strasburg. 

25. Constitutions of Torgan. 

26. Dowland Manuscript. 

27. Wilson Manuscript. 

28. Spencer Manuscript. 

29. Cole Manuscript. 

30. Plott Manuscript. 

31. Inigo Jones Manuscript. Add. 

32. Rawlinson Manuscript. 

33. Woodford Manuscript. 

34. Krause Manuscript. 

35. Antiquity Manuscript. 

36. Leland Manuscript, sometimes called 
the Locke Manuscript. 

37. Charter of Cologne. 

There may be some other manuscript 
records, especially in France and Germany, 
not here noticed, but the list above contains 
the most important of those now known to 
the Fraternity. Many of them have never 
yet been published, and the collection 
forms a mass of material absolutely neces- 
sary for the proper investigation of Masonic 
history. Every Mason who desires to 
know the true condition of the Fraternity 
during the last three or four centuries, and 
who would learn the connection between 
the Stonemasons of the Middle Ages and 
the Free and Accepted Masons of the pres- 
ent day, so as perfectly to understand the 
process by which the Institution became 
changed from an operative art to a specu- 
lative science, should attentively read and 
thoroughly digest these ancient records of 
the Brotherhood. 

Rectification. The German Masons 
use this word to designate that process 
of removing an irregularity of initiation 
which, in English Masonry, is called heal- 
ing, which see. 

Rectified Rite. (Bite Rectifie.) See 
Martinism. 

Rectified Rose Croix, Rite of. 
See Rose Croix, Rectified. 

Recusant. A term applied in Eng- 
lish history to one who refused to acknowl- 
edge the supremacy of the king as head of 
the church. In Masonic law, the word is 
sometimes used to designate a Lodge or 
a Mason that refuses to obey an edict of the 
Grand Lodge. The arrest of the Charter, 
or the suspension or expulsion of the of- 
fender, would be the necessary punishment 
of such an offence. 

Red. Red, scarlet, or crimson, for it is 
indifferently called by each of these names, 
is the appropriate color of the Royal Arch 
degree, and is said symbolically to repre- 



RED 



RED 



635 



sent the ardor and zeal which should actu- 
ate all who are in possession of that sub- 
lime portion of Masonry. Portal ( Couleurs 
Symb., p. 116,) refers the color red to fire, 
which was the symbol of the regeneration 
and purification of souls. Hence there 
seems to be a congruity in adopting it as 
the color of the Royal Arch, which refers 
historically to the regeneration or rebuild- 
ing of the Temple, and symbolically to the 
regeneration of life. 

In the religious services of the Hebrews, 
red, or scarlet, was used as one of the colors 
of the veils of the tabernacle, in which, ac- 
cording to Josephus, it was an emblem of 
the element of fire; it was also used in the 
ephod of the high priest, in the girdle, and 
in the breastplate. Red was, among the 
Jews, a color of dignity, appropriated to the 
most opulent or honorable, and hence the 
prophet Jeremiah, in describing the rich 
men of his country, speaks of them as those 
who " were brought up in scarlet." 

In the Middle Ages, those knights who 
engaged in the wars of the Crusades, and 
especially the Templars, wore a red cross, 
as a symbol of their willingness to undergo 
martyrdom for the sake of religion ; and the 
priests of the Roman Church still wear red 
vestments when they officiate on the festi- 
vals of those saints who were martyred. 

Red is in the higher degrees of Masonry 
as predominating a color as blue is in the 
lower. Its symbolic significations differ, 
but they may generally be considered as 
alluding either to the virtue of fervency 
when the symbolism is moral, or to the 
shedding of blood when it is historical. 
Thus in the degree of Provost and Judge, 
it is historically emblematic of the violent 
death of one of the founders of the Institu- 
tion; while in the degree of Perfection it is 
said to be a moral symbol of zeal for the 
glory of God, and for our own advancement 
towards perfection in Masonry and virtue. 

In the degree of Rose Croix, red is the 
predominating color, and symbolizes the 
ardent zeal which should inspire all who 
are in search of that which is lost. 

Where red is , not used historically, and 
adopted as a memento of certain tragical 
circumstances in the history of Masonry, 
it is always, under some modification, a 
symbol of zeal and fervency. 

These three colors, blue, purple, and red, 
were called in the former English lectures 
" the old colors of Masonry," and were said 
to have been selected "because they are 
royal, and such as the ancient kings and 
princes used to wear; and sacred history 
informs us that the veil of the Temple was 
composed of these colors." 

Red Cross Knight. When, in the 
tenth century, Pope Urban II., won by the 



enthusiasm of Peter the Hermit, addressed 
the people who had assembled at the city 
of Clermont during the sitting of the 
Council, and exhorted them to join in the 
expedition to conquer the Holy Land, he 
said, in reply to their cry that God wills it, 
Dieux el volt, " it is indeed the will of God ; 
let this memorable word, the inspiration, 
surely, of our Holy Spirit, be forever adopt- 
ed as your cry of battle, to animate the de- 
votion and courage of the champions of 
Christ. His cross is the symbol of your 
salvation ; wear it, a red, a bloody cross, as 
an external mark on your breasts or shoul- 
ders, as a pledge of your sacred and irrevo- 
cable engagement." The proposal was 
eagerly accepted, and the Bishop of Puy 
was the first who solicited the Pope to affix 
the cross in red cloth on his shoulder. The 
example was at once followed, and thence- 
forth the red cross on the breast was recog- 
nized as the sign of him who was engaged 
in the Holy Wars, and Crusader and Red 
Cross Knight became convertible terms. 
Spenser, in the Fairie Queen, (Cant. I.,) thus 
describes one of these knights : 

" And on his breast a bloody cross he bore, 

The dear remembrance of his dying Lord, 
For whose sweet sake that glorious badge he 
wore, 
And dead, as living, ever him ador'd : 
Upon his shield the like was also scor'd." 

The application of this title, as is some- 
times done in the ritual of the degree, to a 
Masonic degree of Knight of the Red Cross, 
is altogether wrong. A Red Cross Knight 
and a Knight of the Red Cross are two en- 
tirely different things. 

Red Cross, Knight of the. See 
Knight of the Red Cross. 

Red Cross Legend. The embassy 
of Zerubbabel to the court of Darius con- 
stitutes what has been called the Legend of 
the Red Cross degree. See Embassy. 

Red Cross of Babylon. See Baby- 
lonish Pass. 

Red Cross of Rome and Con- 
stantine. A degree founded on the cir- 
cumstance of the vision of a cross, with the 
inscription EN Tfi NIKA, which appeared 
in the heavens to the Emperor Constantine. 
It formed originally a part of the Rosaic 
Rite, and is now practised in England, 
Ireland, Scotland, and some of the English 
colonies, as a distinct Order ; the meetings 
being called " Conclaves," and the presiding 
officer of the Grand Imperial Council of 
the whole Order, " Grand Sovereign." Its 
existence in England as a Masonic degree 
has been traced, according to Bro. R. W. 
Little, (Freemas. Mag.,) to the year 1780, 
when it was given by Bro. Charles Shirreff. 
It was reorganized in 1804 by Walter Rod- 



636 



RED 



REFRESHMENT 



well Wright, who supplied its present 
ritual. The ritual of the Order contains 
the following legend : 

"After the memorable battle fought at 
Saxa Rubra, on the 28th October, A. d. 
312, the emperor sent for the chiefs of the 
Christian legion, and — we now quote the 
words of an old ritual — ' in presence of his 
other officers constituted them into an 
Order of Knighthood, and appointed them 
to wear the form of the Cross he had seen 
in the heavens upon their shields, with 
the motto In hoc signo vinces round it, sur- 
rounded with clouds ; and peace being soon 
after made, he became the Sovereign Patron 
of the Christian Order of the Red Cross.' 
It is also said that this Cross, together with 
a device called the Labarum, was ordered 
to be embroidered upon all the imperial 
standards. The Christian warriors were 
selected to compose the body-guard of Con- 
stantine, and the command of these privi- 
leged soldiers was confided to Eusebius, 
Bishop of Nicomedia, who was thus con- 
sidered the second officer of the Order." 

Red Cross Sword of Babylon. 
A degree worked in the Royal Arch Chap- 
ters of Scotland, and also in some parts of 
England. It is very similar to the Knight 
of the Red Cross conferred in the United 
States. 

Bed ^Letters. In the Ancient and 
Accepted Scottish Rite, edicts, summonses 
or other documents, written or printed in 
red letters, are supposed to be of more 
binding obligation, and to require more 
implicit obedience, than any others. Hence, 
in the same Rite, to publish the name of 
one who has been expelled in red letters is 
considered an especial mark of disgrace. 
It is derived from the custom of the Mid- 
dle Ages, when, as Muratori shows, (Antiq. 
Ital. Med.,) red letters were used to give 
greater weight to documents ; and he quotes 
an old Charter of 1020, which is said to be 
confirmed " per literas rubeas," or by red 
letters. 

Reflection, Chamber of. See 
Chamber of Reflection. 

Beformed Helvetic Bite. The 
Reformed Rite of Wilhelmsbad was intro- 
duced into Poland, in 1784, by Brother 
Glayre, of Lausanne, the minister of King 
Stanislaus, and who was also the Provin- 
cial Grand Master of this Rite in the 
French part of Switzerland. But, in intro- 
ducing it into Poland, he subjected it to 
several modifications, and called it the Re- 
formed Helvetic Rite. The system was 
adopted by the Grand Orient of Poland. 

Beformed Bite. This Rite was 
established, in 1872, by a Congress of Free- 
masons assembled at Wilhelmsbad, in Ger- 
many, over whose deliberations Ferdinand, 



Duke of Brunswick, presided as Grand Mas- 
ter. It was at this Convention that the 
Reformed Rite was first established, its 
members assuming the title of the " Benefi- 
cent Knights of the Holy City," because 
they derived their system from the French 
Rite of that name. It was called the Re- 
formed Rite, because it professed to be a 
reformation of a Rite which had been es- 
tablished in Germany about a quarter of 
a century before under the name of the 
" Rite of Strict Observance." This latter 
Rite had advanced an hypothesis in rela- 
tion to the connection between Freemasonry 
and the Order of Knights Templars, tracing 
the origin of our Institution to those 
Knights at the Crusades. This hypothesis 
the Convention at Wilhelmsbad rejected 
as unfounded in history or correct tradi- 
tion. By the adoption of this Rite, the 
Congress gave a death-blow to the Rite of 
Strict Observance. 

The Reformed Rite is exceedingly sim- 
ple in its organization, consisting only of 
five degrees, namely : 

1. Entered Apprentice ; 2. Fellow Craft; 
3. Master Mason; 4. Scottish Master; 5. 
Knight of the Holy City. 

The last degree is, however, divided into 
three sections, those of Novice, Professed 
Brother, and Knight, which really gives 
seven degrees to the Rite 

Refreshment. In Masonic language, 
refreshment is opposed in a peculiar sense 
to labor. While a Lodge is in activity it 
must be either at labor or at refreshment. 
If a Lodge is permanently closed until its 
next communication, the intervening pe- 
riod is one of abeyance, its activity for Ma- 
sonic duty having for the time been sus- 
pended ; although its powers and privileges 
as a Lodge still exist, and may be at any 
time resumed. But where it is only tem- 
porarily closed, with the intention of soon 
again resuming labor, the intermediate 
period is called a time of refreshment, and 
the Lodge is said not to be closed, but to 
be called from labor to refreshment. The 
phrase is an old one, and is found in the 
earliest rituals of the last century. Calling 
from labor to refreshment differs from 
closing in this, that the ceremony is a very 
brief one, and that the Junior Warden 
then assumes the control of the Craft, in 
token of which he erects his column on his 
stand or pedestal, while the Senior War- 
den lays his down. This is reversed in 
calling on, in which the ceremony is equally 
brief. 

The word refreshment no longer bears the 
meaning among Masons that it formerly 
did. It signifies not necessarily eating and 
drinking, but simply cessation from labor. 
A Lodge at refreshment may thus be com- 



KEGALIA 



KEGHELLINI 



637 



pared to any other society when in a re- 
cess. During the whole of the last century, 
and a part of the present, a different mean- 
ing was given to the word, arising from a 
now obsolete usage, which Dr. Oliver 
{Mas. Juris., p. 210,) thus describes: 

" The Lodges in ancient times were not 
arranged according to the practice in use 
amongst ourselves at the present day. The 
Worshipful Master, indeed, stood in the 
east, but both the Wardens were placed in 
the west. The south was occupied by the 
senior Entered Apprentice, whose business 
it was to obey the instructions of the Mas- 
ter, and to welcome the visiting brethren, 
after having duly ascertained that they 
were Masons. The junior Entered Ap- 
prentice was placed in the north, to pre- 
vent the intrusion of cowans and eaves- 
droppers ; and a long table, and sometimes 
two, where the Lodge was numerous, were 
extended in parallel lines from the pedes- 
tal to the place where the Wardens sat, on 
which appeared not only the emblems of 
Masonry, but also materials for refresh- 
ment ; — for in those days every section of 
the lecture had its peculiar toast or senti- 
ment; — and at its conclusion the Lodge was 
called from labor to refreshment by certain 
ceremonies, and a toast, technically called 
' the charge/ was drunk in a bumper, with 
the honors, and not unfrequently accom- 
panied by an appropriate song. After 
which the Lodge was called from refresh- 
ment to labor, and another section was de- 
livered with the like result." 

At the present day, the banquets of 
Lodges, when they take place, are always 
held after the Lodge is closed; although 
they are still supposed to be under the 
charge of the Junior Warden. When 
modern Lodges are called to refreshment, 
it is either as a part of the ceremony of 
the third degree, or for a brief period ; some- 
times extending to more than a day, when 
labor, which had not been finished, is to be 
resumed and concluded. 

The mythical history of Masonry tells us 
that high twelve or noon was the hour at 
Solomon's Temple when the Craft were 
permitted to suspend their labor, which 
was resumed an hour after. In reference 
to this myth, a Lodge is at all times sup- 
posed to be called from labor to refresh- 
ment at " high twelve," and to be called on 
again " one hour after high twelve." 

Regalia. Strictly speaking, the word 
regalia, from the Latin, regalia, royal 
things, signifies the ornaments of a king or 
queen, and is applied to the apparatus used 
at a coronation, such as the crown, scep- 
tre, cross, mound, etc. But it has in 
modern times been loosely employed to sig- 
nify almost any kind of ornaments. Hence 



the collar and jewel, and sometimes even 
the apron, are called by many Masons the 
regalia. The word has the early authority 
of Preston. In the second edition of his 
Illustrations, (1775,) when on the subject 
of funerals, he uses the expression, "the 
body, with the regalia placed thereou, and 
two swords crossed." And at the end of 
the service he directs that " the regalia 
and ornaments of the deceased, if an officer 
of a Lodge, are returned to the Master in 
due form, and with the usual ceremonies." 
Regalia cannot here mean the Bible and 
Book of Constitutions, for there is a place 
in another part of the procession appro- 
priated to them. I should have supposed 
that, by regalia, Preston referred to some 
particular decorations of the Lodge, had 
not his subsequent editors, Jones and Oliver, 
both interpolated the word '* other " before 
ornaments, so as to make the sentence 
read " regalia and other ornaments," thus 
clearly indicating that they deemed the 
regalia a part of the ornaments of the de- 
ceased. The word is thus used in one of 
the chapters of the modern Constitutions 
of the Grand Lodge of England. But in 
the text the more correct words " clothing 
and jewels " are employed. There is, how- 
ever, so great an error in the use of the 
word regalia to denote Masonic clothing, 
that it would be better to avoid it. 

Regeneration. In the Ancient Mys- 
teries the doctrine of regeneration was 
taught by symbols : not the theological 
dogma of regeneration peculiar to the 
Christian church, but the philosophical 
dogma as a change from death to life — a 
new birth to immortal existence. Hence 
the last day of the Eleusinian mysteries, 
when the initiation was completed, was 
called, says Court de Gebelin, {M. P., iv. 
322,) the day of regeneration. This is the 
doctrine in the Masonic mysteries, and 
more especially in the symbolism of the 
third degree. We must not say that the 
Mason is regenerated when he is initiated, 
but that he has been indoctrinated into the 
philosophy of the regeneration, or the new 
birth of all things — of light out of dark- 
ness, or life out of death, of eternal life out 
of temporal death. 

Regent. The fourth degree of the 
Lesser Mysteries of the Illuminati. 

Reghellini, M. A learned Masonic 
writer, who was born of Venetian parents 
on the island of Scio, whence he was usually 
styled Reghellini de Scio. The date of 
1750, at which his birth has been placed, is 
certainly an error. Michaud supposes that it 
is twenty or thirty years too soon. The date of 
the publication of his earliest works would 
indicate that he could not have been born 
much before 1780. After receiving a good 



638 



REGIMENTAL 



REGULAR 



education, and becoming especially a profi- 
cient in mathematics and chemistry, he set- 
tled at Brussels, where he appears to have 
spent the remaining years of his life, and 
wrote various works, which indicate exten- 
sive research and a lively and, perhaps, a 
rather ill-directed imagination. In 1834 he 
published a work entitled Examen du Mosa- 
isme et du Christianisme, whose bold opin- 
ions were not considered as very orthodox. 
He had previously become attached to the 
study of Masonic antiquities, and in 1826 
published a work in one volume, entitled 
Esprit du dogme de la Franc- Maconnerie : 
recherches sur son origine et celle de ses differ- 
ent^ rites. He subsequently still further de- 
veloped his ideas on this subject, and pub- 
lished at Paris, in 1833, a much larger 
work, in three volumes, entitled, La Magon- 
nerie, consideree comme le resultat des Reli- 
gions Egyptienne, Juive et Chrktienne. In 
this work he seeks to trace both Freema- 
sonry and the Mosaic religion to the worship 
that was practised on the banks of the Nile 
in the time of the Pharaohs. Whatever 
may be thought of his theory, it must be 
confessed that he has collected a mass of 
learned and interesting facts that must be 
attractive to the Masonic scholar. From 
1822 to 1829 Reghellini devoted his labors 
to editing the Annales Chronologiques, Lit- 
teraires et Historiques de la Magonnerie des 
Pays- B as, a work that contains much valu- 
able information. 

Outside of Masonry, the life of Reghel- 
lini is not well known. It is said that in 
1848 he became complicated with the polit- 
ical troubles which broke out that year in 
Vienna, and, in consequence, experienced 
some trouble. His great age at the time 
precluded the likelihood that the statement 
is true. In his latter days he was reduced 
to great penury, and in August, 1855, was 
compelled to take refuge in the House of 
Mendicity at Brussels, where he shortly 
afterwards died. 

Regimental Lodge. An expres- 
sion used by Dr. Oliver, in his Jurispru- 
dence, to designate a Lodge attached to 
a regiment in the British army. The title 
is not recognized in the English Constitu- 
tions, where such a Lodge is always styled 
a Military Lodge, which see. 

Register. A list of the officers and 
members of a Grand or subordinate 
Lodge. The registers of Grand Lodges 
are generally published in this country an- 
nually attached to their Proceedings. The 
custom of publishing annual registers of 
subordinate Lodges is almost exclusively 
confined to the Masonry of the continent 
of Europe. Sometimes it is called a Regis- 
try. 

Registrar, Grand. 1. An officer of 



the Grand Lodge of England, whose prin- 
cipal duty it is to take charge of the seal, 
and attach it, or cause it to be attached by 
the Grand Secretary, to documents issued 
by the Grand Lodge or Grand Master. 2. 
An officer in a Grand Consistory of the 
Scottish Rite, whose duties are those of 
Grand Secretary. 

Registration. The modern Consti- 
tutions of the Grand Lodge of England re- 
quire that every Lodge must be particu- 
larly careful in registering the names of 
the brethren initiated therein, and also in 
making the returns of its members; as no 
person is entitled to partake of the general 
charity, unless his name be duly registered, 
and he shall have been at least two years a 
contributing member of a Lodge, except 
in the following cases, to which the limita- 
tion of two years is not meant to extend, 
viz., shipwreck, or capture at sea, loss by 
fire, or breaking or dislocating a limb, fully 
attested and proved. To prevent injury to 
individuals, by their being excluded the 
privileges of Masonry through the neglect 
of their Lodges in not registering their 
names, any brother so circumstanced, on 
producing sufficient proof that he has paid 
the full fees to his Lodge, including the 
register fee, shall be capable of enjoying 
the privileges of the Craft. But the offend- 
ing Lodge shall be reported to the Board 
of General Purposes, and rigorously pro- 
ceeded against for detaining moneys which 
are the property of the Grand Lodge. 

An unregistered member in England is 
therefore equivalent, so far as the exercise 
of his rights is concerned, to an unaffiliated 
Mason. In this country the same rule ex- 
ists of registration in the Lodge books and 
an annual return of the same to the Grand 
Lodge, but the penalties for neglect or dis- 
obedience are neither so severe nor so well 
defined. 

Registry. The roll or list of Lodges 
and their members under the obedience of 
a Grand Lodge. Such registries are in 
general published annually by the Grand 
Lodges of the United States at the end of 
their printed Proceedings. 

Regular. A Lodge working under 
the legal authority of a Warrant of Consti- 
tution is said to be regular. The word was 
first used in 1723, in the first edition of 
Anderson's Constitutions. In the eighth 
General Regulation published in that work 
it is said : " If any set or number of Ma- 
sons shall take upon themselves to form a 
Lodge without the Grand Master's War- 
rant, the regular Lodges are not to counte- 
nance them." Ragon says [Orthod. Mag., 
72,) that the word was first heard of in 
French Masonry in 1773, when an edict 
of the Grand Orient thus defined it : " A 



REGULATIONS 



RELIGION 



639 



regular Lodge is a Lodge attached to the 
Grand Orient, and a regular Mason is a 
member of a regular Lodge." 

Regulations. See Old Regulations. 

Rehum. Called by Ezra the chan- 
cellor. He was probably a lieutenant-gov- 
ernor of the province of Judea, who, with 
Shimshai the scribe, wrote to Artaxerxes 
to prevail upon him to stop the building 
of the second Temple. His name is intro- 
duced into some of the high degrees that 
are connected in their ritual with the sec- 
ond Temple. 

Reinhold, Karl Leonliard. A 
German philosopher, who was born at Vi- 
enna in 1758, and died in 1823. He was 
associated with Wieland, whose daughter 
he married, in the editorship of the Deutch- 
schen Mercur. He afterwards became a 
professor of philosophy at Kiel, and pub- 
lished Letters on the Philosophy of Kant. 
He was much interested in the study of 
Freemasonry, and published, under the 
pseudonym of Decius, at Leipsic, in 1788, 
two lectures entitled Die Hebra'isehen 
Mysterien oder die alteste religiose Freimau- 
rerei, i. e., The Hebrew Mysteries, or the 
Oldest religious Freemasonry. The funda- 
mental idea of this work is, that Moses de- 
rived his system from the Egyptian priest- 
hood. Eichhorn attacked his theory in his 
Universal Repository of Biblical Literature. 
Reinhold delivered and published, in 1809, 
An Address on the Design of Freemasonry, 
and another in 1820, on the occasion of the 
reopening of a Lodge at Kiel. This was 
probably his last Masonic labor, as he died 
in 1823, at the age of sixty-five years. In 
1828 a Life of him was published by his 
son, a professor of philosophy at Jena. 

Reinstatement. See Restoration. 

Rejection. One black ball will re- 
ject a candidate for initiation. If a candi- 
date be rejected, he can apply in no other 
Lodge for admission. If admitted at all, it 
must be in the Lodge where he first ap- 
plied. But the time when a new applica- 
tion may be made never having been de- 
termined by the general or common law of 
Masonry, the rule has been left to the spe- 
cial enactment of Grand Lodges, some of 
which have placed it at six months, and 
some at from one to two years. Where the 
Constitution of a Grand Lodge is silent on 
the subject, it is held that a new applica- 
tion has never been specified, so that it is 
held that a rejected candidate may apply 
for a reconsideration of his case at any 
time. The unfavorable report of the com- 
mittee to whom the letter was referred, or 
the withdrawal of the letter by the candi- 
date or his frjends, is considered equivalent 
to a rejection. See Unanimity. 

Rejoicing. The initiation of the An- 



cient Mysteries, like that of the third de- 
gree of Masonry, began in sorrow and ter- 
minated in rejoicing. The sorrow was for 
the death of the hero-god, which was repre- 
sented in the sacred rites, and the rejoicing 
was for his resuscitation to eternal life. 
"Thrice happy," says Sophocles, "are 
those who descend to the shades below 
when they have beheld these rites of initia- 
tion." The lesson there taught was, says 
Pindar, the divine origin of life, and hence 
the rejoicing at the discovery of this eternal 
truth. 

Relief. One of the three principal 
tenets of a Mason's profession, and thus 
defined in the lecture of the first degree. 

To relieve the distressed is a duty incum- 
bent on all men, but particularly on Ma- 
sons, who are linked together by an indis- 
soluble chain of sincere affection. To 
soothe the unhappy, to sympathize with 
their misfortunes, to compassionate their 
miseries, and to restore peace to their 
troubled minds, is the great aim we have 
in view. On this basis we form our friend- 
ships and establish our connections. 

Of the three tenets of a Mason's profes- 
sion, which are Brotherly Love, Relief, and 
Truth, it may be said that Truth is the column 
of wisdom, whose rays penetrate and en- 
lighten the inmost recesses of our Lodge ; 
Brotherly Love, the column of strength, 
which binds us as one family in the indis- 
soluble bond of fraternal affection; and 
Relief, the column of beauty, whose orna- 
ments, more precious than the lilies and 
pomegranates that adorned the pillars of 
the porch, are the widow's tear of joy and 
the orphan's prayer of gratitude. 

Relief, Board of. The liability to 
imposition on the charity of the Order, by 
the applications of impostors, has led to the 
establishment in our larger cities of Boards 
of Relief. These consist of representatives 
of all the Lodges, to whom all applications 
for temporary relief are referred. The 
members of the Board, by frequent consul- 
tations, are better enabled to distinguish the 
worthy from the unworthy, and to detect 
attempts at imposition. A similar organ- 
ization, but under a different name, was 
long ago established by the Grand Lodge 
of England, for the distribution of the fund 
of benevolence. ( See Fund of Benevolence.) 
In New Orleans, Louisiana, the Board of 
Relief, after twenty-five years of successful 
operation, was chartered in July, 1854, by 
the Grand Lodge as " Relief Lodge No. 1," 
to be composed of the Masters and Wardens 
of all the Lodges who were united in the 
objects of the Board. 

Religion of Masonry. There has 
been a needless expenditure of ingenuity 
and talent, by a large number of Masonic 



640 



RELIGION 



RELIGION 



orators and essayists, in the endeavor to 
prove that Masonry is not religion. This 
has undoubtedly arisen from a well in- 
tended but erroneous view that has been 
taken of the connection between religion 
and Masonry, and from a fear that if 
the complete disseverance of the two was 
not made manifest, the opponents of Ma- 
sonry would be enabled successfully to es- 
tablish a theory which they have been fond 
of advancing, that the Masons were dis- 
posed to substitute the teachings of their 
Order for the truths of Christianity. Now 
1 have never for a moment believed that 
any such unwarrantable assumption, as 
that Masonry is intended to be a substitute 
for Christianity, could ever obtain admis- 
sion into any well regulated mind, and, 
therefore, I am not disposed to yield, on 
the subject of the religious character of 
Masonry, quite so much as has been yielded 
by more timid brethren. On the contrary, 
I contend, without any sort of hesitation, 
that Masonry is, in every sense of the word, 
except one, and that its least philosophical, 
an eminently religious institution — that it 
is indebted solely to the religious element 
which it contains for its origin and for its 
continued existence, and that without this 
religious element it would scarcely be 
worthy of cultivation by the wise and good. 
But, that I may be truly understood, it 
will be well first to agree upon the true def- 
inition of religion. There is nothing more 
illogical than to reason upon undefined 
terms. Webster has given four distinct 
definitions of religion : 

1. Religion, in a comprehensive sense, 
includes, he says, a belief in the being and 
perfections of God — in the revelation of 
his will to man — in man's obligation to 
obey his commands — in a state of reward 
and punishment, and in man's accountable- 
ness to God ; and also true godliness or piety 
of life, with the practice of all moral duties. 

2. His second definition is, that religion, 
as distinct from theology, is godliness or 
real piety in practice, consisting in the per- 
formance of all known duties to God and 
our fellow-men, in obedience to divine com- 
mand, or from love to God and his law. 

3. Again, he says that religion, as dis- 
tinct from virtue or morality, consists in 
the performance of the duties we owe di- 
rectly to God, from a principle of obedi- 
ence to his will. 

4. And lastly, he defines religion to be 
any system of faith or worship ; and in this 
sense, he says, religion comprehends the 
belief and worship of Pagans and Moham- 
medans as well as of Christians — any re- 
ligion consisting in the belief of a superior 
power, or powers, governing the world, and 
in the worship of such power or powers. 



And it is in this sense that we speak of the 
Turkish religion, or the Jewish religion, as 
well as of the Christian. 

Now, it is plain that, in either of the first 
three senses in which we may take the word 
religion (and they do not very materially 
differ from each other), Masonry may right- 
fully claim to be called a religious institu- 
tion. Closely and accurately examined, it 
will be found to answer to any one of the 
requirements of either of these three defi- 
nitions. So much does it " include a belief 
in the being and perfections of God," that 
the public profession of such a faith is es- 
sentially necessary to gain admission into 
the Order. No disbeliever in the existence 
of a God can be made a Mason. The " reve- 
lation of his will to man" is technically 
called the " spiritual, moral, and Masonic 
trestle-board " of every Mason, according 
to the rules and designs of which he is to 
erect the spiritual edifice of his eternal life. 
A "state of reward and punishment" is 
necessarily included in the very idea of an 
obligation, which, without the belief in 
such a state, could be of no binding force 
or efficacy. And " true godliness or piety of 
life " is inculcated as the invariable duty 
of every Mason, from the inception of the 
first to the end of the very last degree that 
he takes. So, again, in reference to the 
second and third definitions, all this prac- 
tical piety and performance of the duties 
we owe to God and to our fellow-men arise 
from and are founded on a principle of 
obedience to the divine will. Whence else, 
or from what other will, could they have 
arisen ? It is the voice of the G. A. O. T. 
U. symbolized to us in every ceremony of 
our ritual and from every portion of the 
furniture of our Lodge, that speaks to the 
true Mason, commanding him to fear God 
and to love the brethren. It is idle to say 
that the Mason does good simply in obedi- 
ence to the statutes of the Order. These 
very statutes owe their sanction to the Ma- 
sonic idea of the nature and perfections of 
God, which idea has come down to us 
from the earliest history of the Institution, 
and the promulgation of which idea was 
the very object and design of its origin. 

But it must be confessed that the fourth 
definition does not appear to be strictly ap- 
plicable to Masonry. It has no pretension 
to assume a place among the religions of 
the world as a sectarian " system of faith 
and worship," in the sense in which we dis- 
tinguish Christianity from Judaism, or Ju- 
daism from Mohammedanism. In this 
meaning of the word we do not and can- 
not speak of the Masonic religion, nor say 
of a man that he is not a Christian, but 
a Mason. Here it is that the opponents 
of Freemasonry have assumed mistaken 



KELIGIOUS 



RENOUNCING 



641 



ground, in confounding the idea of a re- 
ligious institution with that of the Christian 
religion as a peculiar form of worship, and 
in supposing, because Masonry teaches re- 
.ligious truth, that it is offered as a substi- 
tute for Christian truth and Christian obli- 
gation. Its warmest and most enlightened 
friends have never advanced nor supported 
such a claim. Freemasonry is not Christi- 
anity, nor a substitute for it. It is not in- 
tended to supersede it nor any other form 
of worship or system of faith. It does not 
meddle with sectarian creeds or doctrines, 
but teaches fundamental religious truth — 
not enough to do away with the necessity 
of the Christian scheme of salvation, but 
more than enough to show, to demonstra- 
tion, that it is, in every philosophical sense 
of the word, a religious institution, and 
one, too, in which the true Christian Mason 
will find, if he earnestly seeks for them, 
abundant types and shadows of his own 
exalted and divinely inspired faith. 

The tendency of all true Masonry is to- 
wards religion. If it make any progress, its 
progress is to that holy end. Look at its 
ancient landmarks, its sublime ceremonies, 
its profound symbols and allegories, — all 
inculcating religious doctrine, commanding 
religious observance, and teaching religious 
truth, and who can deny that it is emi- 
nently a religious institution? 

But, besides, Masonry is, in all its forms, 
thoroughly tinctured with a true devotional 
spirit. We open and close our Lodges with 
prayer ; we invoke the blessing of the Most 
High upon all our labors ; we demand of 
our neophytes a profession of trusting be- 
lief in the existence and the superintending 
care of God; and we teach them to bow 
with humility and reverence at his awful 
name, while his holy law is widely opened 
upon our altars. Freemasonry is thus iden- 
tified with religion; and although a man 
may be eminently religious without being 
a Mason, it is impossible that a Mason can 
be " true and trusty " to his Order unless 
he is a respecter of religion and an ob- 
server of religious principle. 

But the religion of Masonry is not sec- 
tarian. It admits men of every creed within 
its hospitable bosom, rejecting none and 
approving none for his peculiar faith. It 
is not Judaism, though there is nothing in 
it to offend a Jew ; it is not Christianity, 
but there is nothing in it repugnant to the 
faith of a Christian. Its religion is that 
general one of nature and primitive reve- 
lation, — handed down to us from some 
ancient and patriarchal priesthood, — in 
which all men may agree and in which no 
men can differ. It inculcates the practice 
of virtue, but it supplies no scheme of re- 
demption for sin. It points its disciples to 
4F 41 



the path of righteousness, but it does not 
claim to be " the way, the truth, and the 
life." In so far, therefore, it cannot become 
a substitute for Christianity, but its ten- 
dency is thitherward; and, as the hand- 
maid of religion, it may, and often does, 
act as the porch that introduces its votaries 
into the temple of divine truth. 

Masonry, then, is, indeed, a religious 
institution ; and on this ground mainly, if 
not alone, should the religious Mason de- 
fend it. 

Religious Qualifications. See 
Qualifications. 

Removal of Lodges. On Janu- 
ary, 25, 1738, the Grand Lodge of England 
adopted a regulation that no Lodge should 
be removed without the Master's knowl- 
edge ; that no motion for removing it should 
be made in his absence ; and that if he was 
opposed to the removal, it should not be 
removed unless two-thirds of the members 
present voted in the affirmative. But as 
this rule was adopted subsequent to the 
General Eegulations of 1722, it is not ob- 
ligatory as a law of Masonry at present. 
The Grand Lodges of England and of New 
York have substantially the same rule. 
But unless there be a local regulation in 
the Constitution of any particular Grand 
Lodge to that effect, I know of no princi- 
ple of Masonic law set forth in the Ancient 
Landmarks or Regulations which forbids a 
Lodge, upon the mere vote of the majority, 
from removing from one house to another 
in the same town or city ; and unless the 
Grand Lodge of any particular jurisdiction 
has adopted a regulation forbidding the 
removal of a Lodge from one house to an- 
other without its consent, I know of no law 
in Masonry of universal force which would 
prohibit such a removal at the mere option 
of the Lodge. 

This refers, of course, only to the removal 
from one house to another; but as the town 
or village in which the Lodge is situated is 
designated in its Warrant of Constitution, 
no such removal can be made except with 
the consent of the Grand Lodge, or, during 
the recess of that body, by the Dispensation 
of the Grand Master, to be subsequently 
confirmed by the Grand Lodge. 

Renouncing Masons. During the 
anti-Masonic excitement in the United 
States, which began in 1828, and lasted for 
a few years, many Masons left the Order, 
actuated by various motives, (seldom good 
ones,) and attached themselves to the anti- 
Masonic party. It is not singular that these 
deserters, who called themselves "Renounc- 
ing Masons," were the bitterest in their 
hatred and the loudest in their vitupera- 
tions of the Order. But, as may be seen 
in the article Indelibility, a renunciation of 



642 



REPEAL 



REPRIMAND 



the name cannot absolve any one from the 
obligations of a Mason. 

Repeal. As a Lodge cannot enact a 
new by-law without the consent of the 
Grand Lodge, neither can it repeal an old 
one without the same consent ; nor can any- 
thing done at a stated meeting be repealed 
at a subsequent extra or emergent one. 

Report of a Committee. When 
a committee, to which a subject had been 
referred, has completed its investigation 
and come to an opinion, it directs its chair- 
man, or some other member, to prepare an 
expression of its views, to be submitted to 
the Lodge. The paper containing this ex- 
pression of views is called its report, which 
may be framed in three different forms : It 
may contain only an expression of opinion 
on "the subject which had been referred; or 
it may contain, in addition to this, an ex- 
press resolution or series of resolutions, the 
adoption of which by the assembly is re- 
commended ; or, lastly, it may contain one 
or more resolutions, without any prelimi- 
nary expression of opinion. 

The report, when prepared, is read to 
the members of the committee, and, if it 
meets with their final sanction, the chair- 
man, or one of the members, is directed to 
present it to the Lodge. 

The reading of the report is its recep- 
tion, and the next question will be on its 
adoption. If it contains a recommenda- 
tion of resolutions, the adoption of the re- 
port will be equivalent to an adoption of 
the resolutions, but the report may, on the 
question of adoption, be otherwise disposed 
of by being laid on the table, postponed, or 
recommitted. See the subject fully dis- 
cussed in the author's treatise on Parlia- 
mentary Law as applied to the Government of 
Masonic Bodies, ch. xxxi. 

Reportorial Corps. A name re- 
cently given in the United States to that 
useful and intelligent body of Masons who 
write, in their respective Grand Lodges, 
the reports on Foreign Correspondence. 
Through the exertions of Dr. Corson, the 
chairman of the Committee of Foreign Cor- 
respondence of New Jersey, a convention 
of this body was held at Baltimore in 1871, 
during the session of the General Grand 
Chapter, and measures were then taken to 
establish a triennial convention. Such a 
convention would assume no legislative 
powers, but would simply meet for the in- 
tercommunication of ideas and the inter- 
change of fraternal greetings. 

Representative of a Grand 
Lodge. A brother appointed by one 
Grand Lodge to represent its interests in 
another. The representative is generally, 
although not necessarily, a member of the 
Grand Lodge to whom he is accredited, 



and receives his appointment on its nomi- 
nation, but he wears the clothing of the 
Grand Lodge which he represents. He 
is required to attend the meetings of the 
Grand Lodge to which he is accredited, 
and to communicate to his constituents an 
abstract of the proceedings, and other mat- 
ters of Masonic interest. But it is doubt- 
ful whether these duties are generally per- 
formed. The oflice of representative ap- 
pears to be rather one of honor than of 
service. In the French system, a repre- 
sentative is called a "gage d'amitie." 

Representatives of ^Lodges. The 
twelfth landmark prescribes that every 
Mason has a right to be present at the 
General Assembly of the Craft, which was 
annually held. And even as late as 1717, 
on the reorganization of the Grand Lodge 
of England, we are informed by Preston 
that the Grand Master summoned all the 
brethren to meet him and his Wardens in 
the quarterly communications. But soon 
after, it being found, I presume, that a 
continuance of such attendance would ren- 
der the Grand Lodge an unwieldy body ; 
and the rights of the Fraternity having 
been securely guarded by the adoption of 
the thirty-nine Regulations, it was deter- 
mined to limit the appearance of the breth- 
ren of each Lodge, at the quarterly com- 
munications, to its Master and Wardens ; 
so that the Grand Lodge became thence- 
forth a strictly representative body, com- 
posed of the first three officers of the 
subordinate Lodges. The inherent right 
and the positive duty of every Mason to be 
present at the General Assembly or Grand 
Lodge was relinquished, and a representa- 
tion by Masters and Wardens was substi- 
tuted in its place. A few modern Grand 
Lodges have disfranchised the Wardens 
also, and confined the representation to the 
Masters only. But this is evidently an in- 
novation, having no color of authority in 
the Old Regulations. 

Representative System. The 
system of appointing representatives of 
Grand Lodges originated some years ago 
with the Grand Lodge of New York. It at 
first met with much opposition, but has grad- 
ually gained favor, and there are now but 
few Grand Lodges in Europe or America 
that have not adopted it. Although the orig- 
inal plan intended by the founders of the 
system does not appear to have been effect- 
ually carried out in all its details, it has at 
least been successful as a means of more 
closely cementing the bonds of union be- 
tween the bodies mutually represented. 

Reprimand. A reproof formally 
communicated to the offender for some fault 
committed, and the lowest grade, above 
censure, of Masonic punishment. It can be 



REPUTATION 



RESTORATION 



643 



inflicted only on charges made, and by a 
majority vote of the Lodge. It may be 
private or public. Private reprimand is 
generally communicated to the offender 
by a letter from the Master. Public repri- 
mand is given orally in the Lodge and in 
the presence of the brethren. A reprimand 
does not affect the Masonic standing of the 
person reprimanded. 

Reputation. In the technical lan- 
guage of Masonry, a man of good reputation 
is said to be one who is " under the tongue 
of good report ; " and this constitutes one of 
the indispensable qualifications of a candi- 
date for initiation. 

Residence. It is the general usage 
in this country, and may be considered as 
the Masonic law of custom, that the appli- 
cation of a candidate for initiation must be 
made to the Lodge nearest his place of 
residence. There is, however, no express 
law upon this subject either in the ancient 
landmarks or the Old Constitutions, and 
its positive sanction as a law in any juris- 
diction must be found in the local enact- 
ments of the Grand Lodge of that jurisdic- 
tion. Still there can be no doubt that ex- 
pediency and justice to the Order make 
such a regulation necessary, and accordingly 
many Grand Lodges have incorporated 
such a regulation in their Constitutions; 
and of course, whenever this has been done, 
it becomes a positive law in that jurisdic- 
tion. 

It has also been contended by some 
American Masonic jurists that a non-resi- 
dent of a State is not entitled, on a tempo- 
rary visit to that State, to apply for initia- 
tion. There is, however, no landmark nor 
written law in the ancient Constitutions 
which forbids the initiation of non-resi- 
dents. Still, as there can be no question 
that the conferring of the degrees of Ma- 
sonry on a stranger is always inexpedient, 
and frequently productive of injury and in- 
justice, by foisting on the Lodges near the 
candidate's residence unworthy and unac- 
ceptable persons, there has been a very 
general disposition among the Grand 
Lodges of this country to discountenance 
the initiation of non-residents. Many of 
them have adopted a specific regulation to 
this effect, and in all jurisdictions where 
this has been done, the law becomes im- 
perative ; for, as the landmarks are entirely 
silent on the subject, the local regulation is 
left to the discretion of each jurisdiction. 
But no such rule has ever existed among 
European Lodges. 

Resignation of Membership. 
The spirit of the law of Masonry does not 
recognize the right of any member of a 
Lodge to resign his membership, unless it 
be for the purpose of uniting with another 



Lodge. This mode of resignation is called 
a demission. See Demit. 

Resignation of Office. Every of- 
ficer of a Lodge, or rather Masonic organi- 
zation, being required at the time of his in- 
stallation into office to enter into an obliga- 
tion that he will perform the duties of that 
office for a specified time and until his suc- 
cessor is installed, it has been repeatedly 
held by the Masonic jurists of this country 
that an officer once elected and installed 
cannot resign his office ; and this may be 
considered as a well-established law of 
American Masonry. 

Resolution. In parliamentary law, 
a proposition, when first presented, is called 
a motion ; if adopted, it becomes a resolu- 
tion. Many Grand Lodges adopt, from 
time to time, in addition to the provisions 
of their Constitution, certain resolutions on 
important subjects, which, giving them an 
apparently greater weight of authority 
than ordinary enactments, are frequently 
appended to their Constitution, or their 
transaction, under the imposing title of 
" Standing Regulations." But this weight 
of authority is only apparent. These stand- 
ing resolutions having been adopted, like 
all other resolutions, by a mere majority 
vote, are subject, like them, to be repealed 
or rescinded by the same vote. 

Respectable. A title given by the 
French, as Worshipful is by the English, to 
a Lodge. Thus, La Respectable Loge de la 
Candeur is equivalent to "The Worship- 
ful Lodge of Candor." It is generally ab- 
breviated as R.\ L.\ or R.\ ( i.\ 

Response. In the liturgical services 
of the church an answer made by the peo- 
ple speaking alternately with the clergy- 
man. In the ceremonial observances of 
Freemasonry there are many responses, 
the Master and the brethren taking alter- 
nate parts, especially in the funeral service 
as laid down first by Preston, and now very 
generally adopted. In all Masonic prayers 
the proper response, never to be omitted, is, 
" So mote it be." 

Restoration. The restoration, or, as 
it is also called, the reinstatement of a Ma- 
son who had been excluded, suspended, or 
expelled, may be the voluntary act of the 
Lodge, or that of the Grand Lodge on ap- 
peal, when the sentence of the Lodge has 
been reversed on account of illegality in the 
trial, or injustice, or undue severity in the 
sentence. It may also, as in the instance 
of definite suspension, be the result of the 
termination of the period of suspension, 
when the suspended member is, ipso facto, 
restored without any further action of the 
Lodge. 

The restoration from indefinite suspen- 
sion must be equivalent to a reinstatement 



644 



RESURRECTION 



REVEREND 



in membership, because the suspension be- 
ing removed, the offender is at once in- 
vested with the rights and privileges of 
which he had never been divested, but only 
temporarily deprived. 

But restoration from expulsion may be 
either to membership in the Lodge or sim- 
ply to the privileges of the Order. 

It may also be ex gratia, or an act of 
mercy, the past offence being condoned ; or 
ex debito justitice, by a reversal of the sen- 
tence for illegality of trial or injustice in 
the verdict. 

The restoration ex gratia may be either 
by the Lodge or the Grand Lodge on ap- 
peal. If by the Lodge, it may be to mem- 
bership, or only to good standing in the 
Order. But if by the Grand Lodge, the 
restoration can only be to the rights and 
privileges of the Order. The Mason hav- 
ing been justly and legally expelled from 
the Lodge, the Grand Lodge possesses no 
prerogative by which it could enforce a 
Lodge to admit one legally expelled any 
more than it could a profane who had 
never been initiated. 

But if the restoration be ex debito justitice, 
as an act of justice, because the trial or 
verdict had been illegal, then the brother, 
never having been lawfully expelled from 
the Lodge or the Order, but being at the 
very time of his appeal a member of the 
Lodge, unjustly or illegally deprived of his 
rights, the restoration in this case by the 
Grand Lodge must be to membership in the 
Lodge. Any other course, such as to restore 
him to the Order but not to membership, 
would be manifestly unjust. The Grand 
Lodge having reversed the trial and sen- 
tence of the subordinate Lodge, that trial 
and sentence become null and void, and the 
Mason who had been unjustly expelled is 
at once restored to his original status. See 
this subject fully discussed in the author's 
Text Book of Masonic Jurisprudence, Book 
VI., chap. iii. 

Resurrection. The doctrine of a 
resurrection to a future and eternal life 
constitutes an indispensable portion of the 
religious faith of Masonry. It is not au- 
thoritatively inculcated as a point of dog- 
matic creed, but is impressively taught by 
the symbolism of the third degree. This 
dogma has existed among almost all na- 
tions from a very early period. The Egyp- 
tians, in their mysteries, taught a final 
resurrection of the soul. Although the 
Jews, in escaping from their Egyptian 
thraldom, did not carry this doctrine with 
them into the desert, — for it formed no part 
of the Mosaic theology, — yet they subse- 
quently, after the captivity, borrowed it 
from the Zoroastrians. The Brahmans and 
Buddhists of the East, the Etruscans of the 



South, and the Druids and the Scandinavian 
Skalds of the West, nursed the faith of a 
resurrection to future life. The Greeks and 
the Romans subscribed to it; and it was 
one of the great objects of their mysteries 
to teach it. It is, as we all know, an es- 
sential part of the Christian faith, and was 
exemplified, in his own resurrection, by 
Christ to his followers. In Freemasonry, a 
particular degree, the Master's, has been 
appropriated to teach it by an impressive 
symbolism. "Thus," says Hutchinson, 
(p. 101,) "our Order is a positive contra- 
diction to Judaic blindness and infidelity, 
and testifies our faith concerning the resur- 
rection of the body." 

We may deny that there has been a regu- 
lar descent of Freemasonry, as a secret or- 
ganization, from the mystical association of 
the Eleusinians, the Samothracians, or the 
Dionysians. No one, however, who care- 
fully examines the mode in which the 
resurrection or restoration to life was 
taught by a symbol and a ceremony in the 
Ancient Mysteries, and how the same 
dogma is now taught in the Masonic initia- 
tion, can, without absolutely rejecting the 
evident concatenation of circumstances 
which lies patent before him, refuse his as- 
sent to the proposition that the latter was 
derived from the former. The resemblance 
between the Dionysiac legend, for instance, 
and the Hiramic, cannot have been purely 
accidental. The chain that connects them 
is easily found in the fact that the Pagan 
mysteries lasted until the fourth century of 
the Christian era, and, as the fathers of the 
church lamented, exercised an influence 
over the secret societies of the Middle Ages. 

Returns of Lodges. Every sub- 
ordinate Lodge is required to make an- 
nually to the Grand Lodge a statement of 
the names of its members, and the number 
of admissions, demissions, and expulsions 
or rejections that have taken place within 
the year. This statement is called a return. 
A neglect to make the annual return 
causes a forfeiture of the right of repre- 
sentation in the Grand Lodge. The sum 
due by the Lodge is based on the return, 
as a tax is levied for each member and each 
initiation. The Grand Lodge is also, by 
this means, made acquainted with the state 
of its subordinates and the condition of the 
Order in its jurisdiction. 

Reuben. The eldest son of Jacob. 
Among the Royal Arch banners, that of 
Reuben -is purple, and bears a man as the 
device. It is appropriated to the Grand 
Master of the Second Veil. 

Revelations of Masonry. See 
Expositions. • 

Reverend. A title sometimes given 
to the chaplain of a Masonic body. 



KEVERENTIAL 



REVIVAL 



645 



Reverential Sign. The second sign 
in the English Eoyal Arch system, and 
thus explained. We are taught by the 
reverential sign to bend with submission 
and resignation beneath the chastening 
hand of the Almighty, and at the same 
time to engraft his law in our hearts. This 
expressive form, in which the Father pf 
the human race first presented himself be- 
fore the face of the Most High, to receive 
the denunciation and terrible judgment, 
was adopted by our Grand Master Moses, 
who, when the Lord appeared to him in 
the burning bush on Mount Horeb, covered 
his face from the brightness of the divine 
presence. 

Revival. The occurrences which took 
place in the city of London, in the year 
1717, when that important body, which 
has since been known as the Grand Lodge 
of England, was organized, have been al- 
ways known in Masonic history as the 
"Revival of Masonry." Anderson, in the 
first edition of the " Constitutions," pub- 
lished in 1723, speaks of the brethren hav- 
ing revived the drooping Lodges of Lon- 
don ; but he makes no other reference to 
the transaction. In his second edition, 
published in 1738, he is more diffuse, and 
the account there given is the only au- 
thority we possess of the organization made 
in 1717 : Preston and all subsequent writers 
have of course derived their authority 
from Anderson. The transactions are thus 
detailed by Preston, (Must, p. 191,) whose 
account is preferred, as containing in a 
more succinct form all that Anderson has 
more profusely detailed. 

" On the accession of George I., the Ma- 
sons in London and its environs, finding 
themselves deprived of Sir Christopher 
Wren and their annual meetings discon- 
tinued, resolved to cement themselves 
under a new Grand Master, and to revive 
the communications and annual festivals 
of the Society. With this view, the Lodges 
at the Goose and Gridiron, in St. Paul's 
Church -Yard; the Crown, in Parker's Lane, 
near Drury Lane ; the Apple-Tree Tavern, 
in Charles Street, Covent Garden ; and the 
Rummer and Grapes Tavern, in Channel 
Row, Westminster, the only four Lodges 
in being in the South of England at that 
time, with some other old brethren, met 
at the Apple-Tree Tavern, above mentioned, 
in February, 1717 ; and, having voted the 
oldest Master Mason then present into 
the chair, constituted themselves a Grand 
Lodge, pro tempore, in due form. At this 
meeting it was resolved to hold Quarterly 
Communications of the Fraternity, and to 
hold the next annual assembly and feast on 
the 24th of June at trie Goose and Gridiron, 
in St. Paul's Church-Yard, (in compliment 
to the oldest Lodge, which then met there,) 



for the purpose of electing a Grand Master 
among themselves, till they should have the 
honor of a noble brother at their head. Ac- 
cordingly,, on St. John the Baptist's day, 
1717, in the third year of the reign of King 
George I., the assembly and feast were held 
at the said house ; when the oldest Master 
Mason and the Master of a Lodge having 
taken the chair, a list of proper candidates 
for the office of Grand Master was pro- 
duced; and the names being separately 
proposed, the brethren, by a great majority 
of hands, elected Mr. Anthony Sayer 
Grand Master of Masons for the ensuing 
year ; who was forthwith invested by the 
said oiliest Master, installed by the Master 
of the oldest Lodge, and duly congratulated 
by the assembly, who paid him homage, 
The Grand Master then entered on the du- 
ties of his office, appointed his Wardens, and 
commanded the brethren of the four Lodges 
to meet him and his Wardens quarterly in 
communication; enjoiningthem at the same 
time to recommend to all the Fraternity a 
punctual attendance on the next annual 
assembly and feast." 

Recently, this claim, that Masonry was 
not for the first time organized, but only 
revived in 1717, has been attacked by some 
of those modern iconoclasts who refuse 
credence to anything traditional, or even 
to any record which is not supported by 
other contemporary authority. Chief among 
these is Bro. W. P. Buchan, of England, 
who, in his numerous articles in the Lon- 
don Freemason, (1871 and 1872,) has at- 
tacked the antiquity of Freemasonry, and 
refuses to give it an existence anterior to 
the year 1717. His exact theory is that 
" our system of degrees, words, grips, signs, 
etc., was not in existence until about A. d. 
1717." He admits, however, that certain 
of the " elements or groundwork " of the 
degrees existed before that year, but not 
confined to the Masons, being common to 
all the gilds. He thinks that the pres- 
ent system was indebted to the inventive 
genius of Anderson and Desaguliers. And 
he supposes that it was simply " a recon- 
struction of an ancient society, viz., of some 
form of old Pagan philosophy." Hence, he 
contends that it was not a " revival," but 
only a "renaissance," and he explains his 
meaning in the following language : 

" Before the eighteenth century we had 
a renaissance of Pagan architecture ; then, 
to follow suit, in the eighteenth century we 
had a renaissance in a new dress of Pagan 
mysticism ; but for neither are we indebted 
to the Operative Masons, although the 
Operative Masons were made use of in 
both cases." [London Freemason, Septem- 
ber 23, 1871.) 

Buchan's theory has been attacked by 
Bros. William J. Hughan and Chalmers I. 



646 



REVOKE 



RIGHT 



Pattern. That lie is right in his theory, 
that the three degrees of Master, Fellow 
Craft, and Apprentice were unknown to 
the Masons of the seventeenth centnry, and 
that these classes existed only as grada- 
tions of rank, will be very generally ad- 
mitted. But there is unquestionable evi- 
dence that the modes of recognition, the 
method of government, the legends, and 
much of the ceremonial of initiation, were 
in existence among the Operative Masons 
of the Middle Ages, and were transmitted 
to the Speculative Masons of the eigh- 
teenth century. The work of Anderson, 
of Desaguliers, and their contemporaries, 
was to improve and to enlarge, bufr not to 
invent. The Masonic system of the pres- 
ent day has been the result of a slow but 
steady growth. Just as the lectures of 
Anderson, known to us from their publica- 
tion in 1725, were subsequently modified 
and enlarged by the successive labors of 
Clare, of Dunckerley, of Preston, and of 
Hemming, did he and Desaguliers submit 
the simple ceremonial, which they found 
at the reorganization of the Grand Lodge 
in 1717, to a similar modification and en- 
largement. 

Revoke. When a Dispensation is is- 
sued by a Grand Master for the organiza- 
tion of a Lodge, it is granted " to continue 
of force until the Grand Lodge shall grant 
a Warrant, or until the Dispensation is re- 
voked by the Grand Master or the Grand 
Lodge." A Dispensation may therefore 
be revoked at any time by the authority 
which issued it, or by a higher authority. 
Charters are arrested, forfeited, or declared 
null and void; Dispensations are revoked. 

Rhetoric. The art of embellishing 
language with the ornaments of construc- 
tion, so as to enable the speaker to persuade 
or affect his hearers. It supposes and re- 
quires a proper acquaintance with the rest 
of the liberal arts ; for the first step towards 
adorning a discourse is for the speaker to 
become thoroughly acquainted with its sub- 
ject, and hence the ancient rule that the 
orator should be acquainted with all the 
arts and sciences. Its importance as a 
branch of liberal education is recommended 
to the Mason in the Fellow Craft's" degree. 
It is one of the seven liberal arts and sci- 
ences, the second in order, and is described 
in the ancient Constitutions as " retoricke 
that teacheth a man to speake fine and in 
subtill terme." — Harleian MS. 

Rhode Island. Masonry was intro- 
duced into Rhode Island in 1750 by the 
establishment of a Lodge at Newport, the 
Charter for which had been granted by the 
St. John's Grand Lodge of Boston on Dec. 
27, 1749. The same Grand Lodge estab- 
lished a second Lodge at Providence on 



Jan. 18, 1757. On April 6, 1791, these two 
Lodges organized a Grand Lodge at Prov- 
idence, Christopher Champlin being elected 
the first Grand Master. This is the first 
instance known in Masonic history of the 
organization of a Grand Lodge by only two 
subordinates. The act was irregular, and 
the precedent has never subsequently been 
followed. It was not until 1799 that the 
new Grand Lodge granted its first Charter 
for the establishment of a third Lodge at 
Warren. The Grand Chapter was organ- 
ized in March, 1798, and the Grand Coun- 
cil in Oct., 1860. The Grand Commandery 
forms a part of a common body known as 
the Grand Commandery of Massachusetts 
and Rhode Island. It was formed in 1805, 
and the celebrated Thomas Smith Webb 
was its first presiding officer. 

Rhodes. An island in the Mediter- 
ranean Sea, which, although, nominally 
under the government of the Emperor of 
Constantinople, was in 1308 in the pos- 
session of Saracen pirates. In that year, 
Fulke de Villaret, Grand Master of the 
Knights Hospitallers, having landed with 
a large force, drove out the Saracens and 
took possession of the island, which became 
the seat of the Order, who removed to it 
from Cyprus and continued to occupy it 
until it was retaken by the Saracens in 1522, 
when the knights were transferred to the 
island of Malta. Their residence for over 
two hundred years at Rhodes caused them 
sometimes to receive the title of the Knights 
of Rhodes. 

Rhodes, Knight of. See Knight 
of Rhodes. 

Rihbon. The use of a ribbon, with 
the official jewel suspended and attached to 
a button-hole instead of the collar, recently 
adopted by a few American Lodges, is a 
violation of the ancient customs of the 
Order. The collar cut in a triangular shape, 
with the jewel suspended from the apex, 
dates from the earliest time of the revival, 
and is perhaps as old as the apron itself. 
See Collar. 

Ridel, Cornelius Johann Ru- 
dolph. Born at Hamburg, May 25, 1759, 
and died at Weimar, January 16, 1821. He 
was an active and learned Mason, and for 
many years the Master of the Lodge Ama- 
lia at Weimar. In 1817, he published in 
four volumes an elaborate and valuable 
work entitled Versuch eines Alphabetischen 
Verzeichnisses, u. s. w., i. e., "An essay to- 
wards an Alphabetical Catalogue of im- 
portant events, for the knowledge and his- 
tory of Freemasonry, and especially for a 
critical examination of the origin and 
growth of the various rituals and systems 
from 1717 to 1817." 

Right Angle. A right angle is the 



RIGHT 



RIGHT 



647 



meeting of two lines in an angle of ninety 
degrees, or the fourth part of a circle. 
Each of its lines is perpendicular to the 
other ; and as the perpendicular line is 
a symbol of uprightness of conduct, the 
right angle has been adopted by Masons as 
an emblem of virtue. Such was also its 
signification among the Pythagoreans. The 
right angle is represented in the Lodges by 
the square, as the horizontal is by the level, 
and the perpendicular by the plumb. 

Right Eminent. An epithet pre- 
fixed to the title of the Deputy Grand 
Master of the Grand Encampment of 
Knights Templars of the United States, 
and to that of the Grand Commander of a 
State Grand Commandery. 

Right Excellent. The epithet pre- 
fixed to the title of all superior officers 
of a Grand Chapter of Royal Arch Ma- 
sonry below the dignity of a Grand High 
Priest. 

Right Hand. The right hand has 
in all ages been deemed an important sym- 
bol to represent the virtue of fidelity. 
Among the ancients, the right hand and 
fidelity to an obligation were almost deemed 
synonymous terms. Thus, among the Ro- 
mans, the expression " fallere dextram," 
to betray the right hand, also signified to vio- 
late faith ; and "jungere dextras," to join 
right hands, meant to give a mutual pledge. 
Among the Hebrews, yw, iamin, the right 
hand, was derived from TDK, aman, to be 
faithful. ' 

The practice of the ancients was con- 
formable to these peculiarities of idiom. 
Among the Jews, to give the right hand 
was considered as a mark of friendship and 
fidelity. Thus St. Paul says, " when James, 
Cephas, and John, who seemed to be pillars, 
perceived the grace that was given unto 
me, they gave to me and Barnabas the right 
hand of fellowship, that we should go unto 
the heathen, and they unto the circum- 
cision." (Gal. ii. 6.) The same expression, 
also, occurs in Maccabees. We meet, in- 
deed, continually in the Scriptures with 
allusions to the right hand as an emblem of 
truth and fidelity. Thus in Psalm cxliv. 
it is said, " their right hand is a right hand 
of falsehood," that is to say, they lift up 
their right hand to swear to what is not 
true. This lifting up of the right hand 
was, in fact, the universal mode adopted 
among both Jews and Pagans in taking an 
oath. The custom is certainly as old as the 
days of Abraham, who said to the King of 
Salem, "I have lifted up my hand unto 
the Lord, the most high God, the possessor 
of heaven and earth, that I will not take 
any thing that is thine." Sometimes 
among the Gentile nations, the right hand, 
in taking an oath, was laid upon the horns 



of the altar, and sometimes upon the hand 
of the person administering the obligation. 
But in all cases it was deemed necessary, to 
the validity and solemnity of the attesta- 
tion, that the right hand should be em- 
ployed. 

Since the introduction of Christianity, 
the use of the right hand in contracting 
an oath has been continued, but instead of 
extending it to heaven, or seizing with it a 
horn of the altar, it is now directed to be 
placed upon the Holy Scriptures, which is 
the universal mode at this day in all Chris- 
tian countries. The antiquity of this usage 
may be learned from the fact, that in the 
code of the Emperor Theodosius, adopted 
about the year 438, the placing of the right 
hand on the Gospels is alluded to; and in 
the code of Justinian, (lib. ii., tit. 53, lex. 
i.,) whose date is the year 529, the cere- 
mony is distinctly laid down as a necessary 
part of the formality of the oath, in the 
words " tactis sacrosanctis Evangeliis," — 
the Holy Gospels being touched. 

This constant use of the right hand in 
the most sacred attestations and solemn 
compacts, was either the cause or the con- 
sequence of its being deemed an emblem 
of fidelity. Dr. Potter (Arch. Orcec, p. 
229,) thinks it was the cause, and he sup- 
poses that the right hand was naturally 
used instead of the left, because it was 
more honorable, as being the instrument 
by which superiors give commands to those 
below them. Be this as it may, it is well 
known that the custom existed universally, 
and that there are abundant allusions in 
the most ancient writers to the junction of 
right hands in making compacts. 

The Romans had a goddess whose name 
was Fides, or Fidelity, whose temple was 
first consecrated by Numa. Her symbol 
was two right hands joined, or sometimes 
two human figures holding each other 
by the right hands, whence, in all agree- 
ments among the Greeks and Romans, it 
was usual for the parties to take each other 
by the right hand, in token of their inten- 
tion to adhere to the compact. 

By a strange error for so learned a man, 
Oliver mistakes the name of this goddess, 
and calls her Faith. " The spurious Free- 
masonry," he remarks, " had a goddess 
called Faith." No such thing. Fides, or, 
as Horace calls her, "incorrupta Fides," 
incorruptible Fidelity, is very different 
from the theological virtue of faith. 

The joining of the right hands was es- 
teemed among the Persians and Parthians 
as conveying a most inviolable obligation 
of fidelity. Hence, when King Artabanus 
desired to hold a conference with his re- 
volted subject, Asineus, who was in arms 
against him, he despatched a messenger to 



648 



RIGHT 



RING 



him with the request, who said to Asineus, 
" the king hath sent me to give you his 
right hand and security," that is, a prom- 
ise of safety in going and coming. And 
when Asineus sent his brother Asileus to 
the proposed conference, the king met him 
and gave him his right hand, upon which 
Josephus (Ant. Jud., lib. xviii., cap. ix.,) 
remarks : " This is of the greatest force there 
with all these barbarians, and affords a firm 
security to those who hold intercourse with 
them ; for none of them will deceive, when 
once they have given you their right hands, 
nor will any one doubt of their fidelity, 
when that is once given, even though they 
were before suspected of injustice." 

Stephens ( Travels in Yucatan, vol. ii., p. 
474,) gives the following account of the use 
of the right hand as a symbol among the 
Indian tribes. 

" In the course of many years' residence 
on the frontiers, including various journey - 
ings among the tribes, I have had frequent 
occasion to remark the use of the right 
hand as a symbol ; and it is frequently ap- 
plied to the naked body after its prepara- 
tion and decoration for sacred or festive 
dances. And the fact deserves further con- 
sideration from these preparations being 
generally made in the arcanum of the se- 
cret Lodge, or some other private place, and 
with all the skill of the adept's art. The 
mode of applying it in these cases is by 
smearing the hand of the operator with 
white or colored clay, and impressing it on 
the breast, the shoulder, or other part of the 
body. The idea is thus conveyed that a 
secret influence, a charm, a mystical power 
is given, arising from his sanctity, or his 
proficiency in the occult arts. This use of 
the hand is not confined to a single tribe or 
people. I have noticed it alike among the 
Dacotahs, the Winnebagoes, and other 
Western tribes, as among the numerous 
branches of the red race still located east 
of the Mississippi River, above the latitude 
of 42 degrees, who speak dialects of the Al- 
gonquin language." 

It is thus apparent that the use of the 
right hand as a token of sincerity and a 
pledge of fidelity, is as ancient as it is uni- 
versal ; a fact which will account for the im- 
portant station which it occupies among 
the symbols of Freemasonry. 

Right Side. Among the Hebrews, 
as well as the Greeks and Romans, the 
right side was considered superior to the 
left ; and as the right was the side of good, 
so was the left of bad omen. Dexter, or 
right, signified also propitious, and sinister, 
or left, unlucky. In the Scriptures we find 
frequent allusions to this superiority of the 
right. Jacob, for instance, called his young- 
est and favorite child, Ben-jamin, the son 



of his right hand, and Bathsheba, as the 
king's mother, was placed at the right hand 
of Solomon. See Left Side. 

Right Worshipful. An epithet ap- 
plied in most jurisdictions of the United 
States to all Grand officers below the dig- 
nity of a Grand Master. 

Ring, Luminous. See Academy of 
Sublime Masters of the Luminous Ring. 

Ring, Masonic. The ring, as a sym- 
bol of the covenant entered into with the 
Order, as the wedding ring is the symbol 
of the covenant of marriage, is worn in 
some of the high degrees of Masonry. It is 
not used in Ancient Craft Masonry. In 
the Order of the Temple the " ring of pro- 
fession," as it is called, is of gold, having on 
it the cross of the Order and the letters P. 
D. E. P., being the initials of " Pro Deo et 
Patria." It is worn on the index finger 
of the right hand. The Inspectors-General 
of the thirty-third degree of the Ancient 
and Accepted Rite wear a ring on the little 
finger of the right hand. Inside is the 
motto of the Order, "Deus metjm que 
jus." In the fourteenth degree of the 
same Rite a ring is worn, which is de- 
scribed as "a plain gold ring," having in- 
side the motto, " Virtus junxit, mors non se- 
parabit" . It is worn in the Northern Juris- 
diction on the fourth or ring finger of the 
left hand. In the Southern Jurisdiction 
it is worn on the same finger of the right 
hand. 

The use of the ring as a symbol of a cov- 
enant may be traced very far back into an- 
tiquity. The Romans had a marriage ring, 
but according to Swinburne, the great can- 
onist, it was of iron, with a jewel of ada- 
mant, " to signify the durance and perpetu- 
ity of the contract." 

In reference to the rings worn in the high 
degrees of Masonry, it may be said that 
they partake of the double symbolism of 
power and affection. The ring, as a sym- 
bol of power and dignity, was worn in an- 
cient times by kings and men of elevated 
rank and office. Thus Pharaoh bestowed 
a ring upon Joseph as a mark or token of 
the power he had conferred upon him, for 
which reason the people bowed the knee to 
him. It is in this light that the ring is 
worn by the Inspectors of Scottish Ma- 
sonry as representing the sovereigns of the 
Rite. But those who receive only the four- 
teenth degree, in the same Rite, wear the 
ring as a symbol of the covenant of affec- 
tion and fidelity into which they have en- 
tered. 

While on the subject of the ring as a sym- 
bol of Masonic meaning, it will not be ir- 
relevant to refer to the magic ring of King 
Solomon, of which both the Jews and the 
Mohammedans have abundant traditions. 



RISING 



RITE 



649 



The latter, indeed, have a book on magic 
rings, entitled Scalcuthal, in which they 
trace the ring of Solomon from Jared, the 
father of Enoch. It was by means of this 
ring, as a talisman of wisdom and power, 
that Solomon was, they say, enabled to per- 
form those wonderful acts and accomplish 
those vast enterprises that have made his 
name so celebrated as the wisest monarch 
of the earth. 

Rising Sun. The rising sun is repre- 
sented by the Master, because as the sun 
by his rising opens and governs the day, so 
the Master is taught to open and govern 
his Lodge with equal regularity and pre- 
cision. 

Rite. The Latin word ritus, whence we 
get the English rite, signifies an approved 
usage or custom, or an external observance. 
Vossius derives it by metathesis from the 
Greek rpi^etv, whence literally it signifies a 
trodden path, and, metaphorically, a long- 
followed custom. As a Masonic term its 
application is therefore apparent. It signi- 
fies a method of conferring Masonic light 
by a collection and distribution of degrees. 
It is, in other words, the method and order 
observed in the government of a Masonic 
system. 

The original system of Speculative Ma- 
sonry consisted of only the three symbolic 
degrees, called, therefore, Ancient Craft 
Masonry. Such was the condition of Free- 
masonry at the time of what is called the 
revival in 1717. Hence, this was the origi- 
nal Rite or approved usage, and so it con- 
tinued in England until the year 1813, when 
at the union of the two Grand Lodges the 
" Holy Royal Arch " was declared to be a 
part of the system ; and thus the English, 
or, as it is more commonly called, the York 
Rite was made legitimately to consist of 
four degrees. 

But on the continent of Europe, the 
organization of new systems began at a 
much earlier period, and by the invention 
of what are known as the high degrees a 
multitude of Rites was established. All of 
these agreed in one important essential. 
They were built upon the three symbolic 
degrees, which, in every instance, consti- 
tuted the fundamental basis upon which 
they were erected. They were intended as 
an expansion and development of the Ma- 
sonic ideas contained in these degrees. 
The Apprentice, Fellow Craft, and Master's 
degrees were the porch through which 
every initiate was required to pass before 
he could gain entrance into the inner tem- 
ple which had been erected by the founders 
of the Rite. They were the text, and the 
high degrees the commentary. 

Hence arises the law, that whatever may 
be the constitution and teachings of any 
4G 



Rite as to the higher degrees peculiar to it. 
the three symbolic degrees being common 
to all the Rites, a Master Mason, in any 
one of the Rites, may visit and labor in a 
Master's Lodge of every other Rite. It is 
only after that degree is passed that the 
exclusiveness of each Rite begins to ope- 
rate. 

I have said that there has been a multi- 
tude of these Rites. Some of them have 
lived only with their authors, and died 
when their parental energy in fostering 
them ceased to exert itself. Others have 
had a more permanent existence, and still 
continue to divide the Masonic family, 
furnishing, however, only diverse methods 
of attaining to the same great end, the ac- 
quisition of Divine Truth by Masonic light. 
Ragon, in his Tuilier General, supplies us 
with the names of a hundred and eight, 
under the different titles of Rites, Orders, 
and Academies. But many of these are 
unmasonic, being merely of a political, so- 
cial, or literary character. The following 
catalogue embraces the most important of 
those which have hitherto or still continue 
to arrest the attention of the Masonic stu- 
dent. 

1. York Rite. 

2. Ancient and Accepted Scottish Rite. 

3. French or Modern Rite. 

4. American Rite. 

5. Philosophic Scottish Rite. 

6. Primitive Scottish Rite. 

7. Reformed Rite. 

8. Reformed Helvetic Rite. 

9. Fessler's Rite. 

10. Schroder's Rite. 

11. Rite of the Grand Lodge of the Three 
Globes. 

12. Rite of the Elect of Truth. 

13. Rite of the Vielle Bru. 

14. Rite of the Chapter of Clermont. 

15. Pernetty's Rite. 

1 6. Rite of the Blazing Star. 

17. Chastanier's Rite. 

18. Rite of the Philalethes. 

19. Primitive Rite of the Philadelphians. 

20. Rite of Martinism. 

21. Rite of Brother Henoch. 

22. Rite of Mizraim. 

23. Rite of Memphis. 

24. Rite of Strict Observance. 

25. Rite of Lax Observance. 

26. Rite of African Architects. 

27. Rite of Brothers of Asia. 

28. Rite of Perfection. 

29. Rite of Elected Cohens. 

30. Rite of the Emperors of the East and 
West. 

31. Primitive Rite of Narbonne. 

32. Rite of the Order of the Temple. 

33. Swedish Rite. 

34. Rite of Swedenborg. 



650 



KITTEK 



EOBERTS 



35. Eite of Zinnendorf. 

86. Egyptian Bite of Cagliostro. 

37. Eite of the Beneficent Knights of the 
Holy City. 

These Bites are not here given in either 
the order of date or of importance. The 
distinct history of each will be found under 
its appropriate title. 

Hitter. German for knight, as " Der 
Preussische Bitter," the Prussian Knight. 
The word is not, however, applied to a 
Knight Templar, who is more usually 
called " Tempelherr ;" although, when 
spoken of as a Knight of the Temple, he 
would be styled Hitter vom Tempel. 

Ritual. The mode of opening and 
closing a Lodge, of conferring the degrees, 
of installation, and other duties, constitute 
a system of ceremonies which are called 
the Eitual. Much of this ritual is eso- 
teric, and, not being permitted to be com- 
mitted to writing, is communicated only 
by oral instruction. In each Masonic juris- 
diction it is required, by the superintending 
authority, that the ritual shall be the same ; 
but it more or less differs in the different 
Rites and jurisdictions. But this does not 
affect the universality of Masonry. The 
ritual is only the external and extrinsic 
form. The doctrine of Freemasonry is 
everywhere the same. It is the body 
which is unchangeable — remaining always 
and everywhere the same. The ritual is 
but the outer garment which covers this 
body, which is subject to continual varia- 
tion. It is right and desirable that the 
ritual should be made perfect, and every- 
where alike. But if this be impossible, as 
it is, this at least will console us, that 
while the ceremonies, or ritual, have varied 
at different periods, and still vary in differ- 
ent countries, the science and philosophy, 
the symbolism and the religion, of Freema- 
sonry continue, and will continue, to be the 
same wherever true Masonry is practised. 

Robelot. Formerly an advocate of 
the parliament of Dijon, a distinguished 
French Mason, and the author of several 
Masonic discourses, especially of one de- 
livered before the Mother Lodge of the 
Philosophic Scottish Bite, of which he was 
Grand Orator, December 8, 1808, at the re- 
ception of Askeri Khan, the Persian Am- 
bassador, as a Master Mason. This address 
gave so much satisfaction to the Lodge, 
that it decreed a medal to M. Eobelot, on 
one side of which was a bust of the Grand 
Master, and on the other an inscription 
which recounted the valuable services ren- 
dered to the society by M. Eobelot as its 
Orator, and as a Masonic author. Eobelot 
held the theory that Freemasonry owed its 
origin to the East, and was the invention of 
Zoroaster. 



Robert I. Commonly called Eobert 
Bruce. He was crowned King of Scotland 
in 1306, and died in 1329. After the tur- 
bulence of the early years of his reign had 
ceased, and peace had been restored, he de- 
voted himself to the encouragement of 
architecture in his kingdom. His con- 
nection with Masonry, and especially 
with the high degrees, is thus given by 
Dr. Oliver, (Landm., ii. 12.) "The only 
high degree to which an early date can be 
safely assigned is the Boyal Order of H. E. 
D. M., founded by Eobert Bruce in 1314. 
Its history in brief refers to the dissolution 
of the Order of the Temple. Some of those 
persecuted individuals took refuge in Scot- 
land, and placed themselves under the pro- 
tection of Eobert Bruce, and assisted him 
at the battle of Bannockburn, which was 
fought on St. John's day, 1314. After 
this battle the Eoyal Order was founded ; 
and froin the fact of the Templars having 
contributed to the victory, and the subse- 
quent grants to their Order by King Eobert, 
for which they were formally excommuni- 
cated by the church, it has, by some persons, 
been identified with that ancient military 
Order. But there are sound reasons for 
believing that the two systems were uncon- 
nected with each other." Thory, (Act. Lat., 
i. 6,) quoting from a manuscript ritual in 
the library of the Mother Lodge of the Philo- 
sophic Eite, gives the following statement : 
" Eobert Bruce, King of Scotland, under 
the name of Eobert I., created on the 24th 
June, after the battle of Bannockburn, the 
Order of St. Andrew of the Thistle, to 
which he afterwards united that of H. E. 
D., for the sake of the Scottish Masons who 
made a part of the thirty thousand men 
with whom he had fought an army of one 
hundred thousand English. He reserved 
forever to himself and his successors the 
title of Grand Master. He founded the 
Grand Lodge of the Eoyal Order of H. E. 
D. at Kilwinning, and died, covered with 
glory and honor, on the 9th July, 1329." 
Both of these statements or legends require 
for all their details authentication. See 
Boyal Order of /Scotland. 

Roberts Manuscript. This is the 
first of those manuscripts the originals of 
which have not yet been recovered, and 
which are known to us only in a printed 
copy. The Eoberts Manuscript,so called from 
the name of the printer, J. Eoberts, was pub- 
lished by him at London, in 1722, under 
the title of " The Old Constitutions belong- 
ing to the Ancient and Honorable Society 
of Free and Accepted Masons. Taken from 
a Manuscript wrote above five hundred 
years since." Of this work, which had 
passed out of the notice and knowledge of 
the Masonic world, Eichard Spencer, of 



ROBES 



ROBISON 



651 



London, being in possession of a copy, pub- 
lished a second edition in 1870. On a col- 
lation of this work with the Harleian MS., 
it is evident that either both were derived 
from one and the same older manuscript, 
or that one of them has been copied from 
the other; although, if this be the case, there 
has been much carelessness on the part of 
the transcriber. If the one was transcribed 
from the other, there is internal evidence 
that the Harleian is the older examplar. 
The statement on the title-page of Roberts' 
book, that it was "taken from a manuscript 
wrote over five hundred years since," is 
contradicted by the simple fact that, like 
the Harleian MS., it contains the regula- 
tions adopted at the General Assembly held 
in 1663. 

Robes. A proposition was made in 
the Grand Lodge of England, on April 8, 
1778, that the Grand Master and his offi- 
cers should be distinguished in future at 
all public meetings by robes. This meas- 
ure, Preston says, was at first favorably 
received ; but it was, on investigation, found 
to be so diametrically opposed to the orig- 
inal plan of the Institution, that it was very 
properly laid aside. In no jurisdiction are 
robes used in Symbolic Masonry. In many 
of the high degrees, however, they are em- 
ployed. In the United States they consti- 
tute an important part of the paraphernalia 
of a Royal Arch Chapter. See Royal Arch 
Robes. 

Robin, Abbe Claude. A French 
litterateur, and curate of St. Pierre d' Angers. 
In 1776 he advanced his views on the ori- 
gin of Freemasonry in a lecture before the 
Lodge of Nine Sisters at Paris. This he 
subsequently enlarged, and his interesting 
work was published at Paris and Amster- 
dam, in 1779, under the title of Recherches 
siir les Initiations Anciennes et Modernes. A 
German translation of it appeared in 1782, 
and an exhaustive review, or, rather, an 
extensive synopsis of it, was made by Che- 
min des Pontes in the first volume of his 
Encyclopedic Magonnique. In this work the 
Abbe' deduces from the ancient initiations 
in the Pagan Mysteries the orders of 
chivalry, whose branches, he says, pro- 
duced the initiation of Freemasonry. 

Robison, John. He was Professor 
of Natural Philosophy in the University 
of Edinburgh, and Secretary of the Royal 
Society in that city. He was born at Bog- 
hall, in Scotland, in 1739, and died in 1805. 
He was the author of a Treatise on Me- 
chanical Philosophy, which possessed some 
merit ; but he is better known in Masonic 
literature by his anti-Masonic labors. He 
published in 1797, at Edinburgh and Lon- 
don, a work entitled Proofs of a Conspiracy 
against all the Religions and Governments of 



Europe, carried on in the Secret Meetings of 
the Freemasons, llluminati, and Reading 
Societies, collected from Good Authorities. 
In consequence of the anti-Jacobin senti- 
ment of the people of Great Britain at that 
time, the work on its first appearance pro- 
duced a great sensation. It was not, how- 
ever, popular with all readers. A contem- 
porary critic {Month. Rev., xxv. 315,) said 
of it, in a very unfavorable review : " On 
the present occasion, we acknowledge that 
we have felt something like regret that a 
lecturer on natural philosophy, of whom 
his country is so justly proud, should pro- 
duce any work of literature by which his 
high character for knowledge and for judg- 
ment is liable to be at all depreciated." It 
was intended for a heavy blow against Ma- 
sonry ; the more heavy because the author 
himself was a Mason, having been initiated 
at Liege in early life, and for some time a 
working Mason. The work is chiefly de- 
voted to a history of the introduction of 
Masonry on the continent, and of its cor- 
ruptions, and chiefly to a violent attack on 
the llluminati. But while recommending 
that the Lodges in England should be sus- 
pended, he makes no charge of corruption 
against them, but admits the charities of the 
Order, and its respectability of character. 
There is much in the work on the history of 
Masonry on the continent that is interest- 
ing, but many of his statements are untrue 
and his arguments illogical, nor was his 
crusade against the Institution followed by 
any practical results. The Encyclopaedia 
Britannica, to which Robison had contrib- 
uted many valuable articles on science, 
says of his Proofs of a Conspiracy that " it 
betrays a degree of credulity extremely re- 
markable in a person used to calm reason- 
ing and philosophical demonstration," giv- 
ing as an example his belief in the story 
of an anonymous German writer, that the 
minister Turgot was the protector of a so- 
ciety that met at Baron d'Holbach's for the 
purpose of examining living children in 
order to discover the principle of vitality. 
What Robison has said of Masonry in the 
531 pages of his book may be summed up in 
the following lines (p. 522) near its close. 
"While the Freemasonry of the continent 
was tricked up with all the frippery of stars 
and ribands, or was perverted to the most 
profligate and impious purposes, and the 
Lodges became seminaries of foppery, of se- 
dition, and impiety, it has retained in Britain 
its original form, simple and unadorned, and 
the Lodges have remained the scenes of in- 
nocent merriment or meetings of charity 
and beneficence." So that, after all, his 
charges are not against Freemasonry in its 
original constitution, but against its corrup- 
tion in a time of great political excitement. 



652 



ROCKWELL 



ROD 



Rockwell, William Spencer. A 

distinguished Mason of the United States, 
who was born at Albany, in New York, in 
1804, and died in Maryland in 1865. He 
had been Grand Master of the Grand 
Lodge of Georgia, and at the time of his 
death was Lieutenant Grand Commander 
of the Supreme Council of the Ancient and 
Accepted Eite for the Southern Jurisdic- 
tion of the United States. He was a man 
of great learning, having a familiar ac- 
quaintance with many languages, both an- 
cient and modern, and was well versed in 
the sciences. He was an able lawyer, and 
occupied a high position at the bar of 
Georgia, his adopted State. Archaeology 
was his favorite study. In 1848 he was in- 
duced by the great Egyptologist, George E. 
Gliddon, to direct his attention particularly 
to the study of Egyptian antiquities. Al- 
ready well acquainted with the philosophy 
and science of Masonry, he applied his 
Egyptian studies to the interpretation of 
the Masonic symbols to an extent that led 
him to the formation of erroneous views. 
His investigations, however, and their re- 
sults, were often interesting, if not always 
correct. Mr. Eockwell was the author of 
an Ahiman Bezon for the Grand Lodge of 
Georgia, published in 1859, which displays 
abundant evidences of his learning and 
research. He also contributed many valu- 
able articles to various Masonic periodicals, 
and was one of the colaborators of Mackey's 
Quarterly Review of Freemasonry . Before his 
death he had translated Portai's Treatise on 
Hebrew and Egyptian Symbols, and had writ- 
ten an Exposition of the Pillars of the Porch, 
and an Essay on the Fellow Craft's Degree. 
The manuscripts of these works, in a com- 
pleted form, are in the hands of his friends, 
but have never been published. 

Rod. The rod or staff is an emblem of 
power either inherent, as with a king, where 
it is called a sceptre, or with an inferior 
officer, where it becomes a rod, verge, or 
staff. The Deacons, Stewards, and Mar- 
shal of a Lodge carry rods. The rods of 
the Deacons, who are the messengers of the 
Master and Wardens, as Mercury was of 
the gods, may be supposed to be derived 
from the caduceus, which was the insignia 
of that deity, and hence the Deacon's rod 
is often surmounted by a pine cone. The 
Steward's rod is in imitation of the white 
staff borne by the Lord High Steward of 
the king's household. The Grand Treas- 
urer also formerly bore a white staff like 
that of the Lord High Treasurer. The 
Marshal's baton is only an abbreviated or 
short rod. It is in matters of state the en- 
sign of a Marshal of the army. The Duke 
ojf Norfolk, as hereditary Earl Marshal of 
England, bears two batons crossed in his 
arms. Mr. Thynne, the antiquary, says 



(Antiq. Disc, ii. 113,) that the rod "did in 
all ages, and yet doth amongst all nations 
and amongst all officers, signify correction 
and peace ; for by correction follows peace, 
wherefore the verge or rod was the ensign 
of him which had authority to reform evil 
in war and in peace, and to see quiet and 
order observed amongst the people; for 
therefore beareth the king his sceptre. 
The church hath her pastoral staff; and 
other magistrates which have the adminis- 
tration of justice or correction, as have the 
judges of the law and the great officers of 
the prince's house, have also a verge or 
staff assigned to them." We thus readily 
see the origin of ,the official rods or staves 
used in Masonry. 

Rod, Deacon's. The proper badge 
or ensign of office of a Deacon, which he 
should always carry when in the discharge 
of the duties of -his office, is a blue rod 
surmounted by a pine cone, in imitation 
of the caduceus, or rod of Mercury, who 
was the messenger of the gods as is the 
Deacon of the superior officers of the Lodge. 
In the beginning of this century columns 
were prescribed as the proper badges of 
these officers, and we find the fact so stated 
in Webb's Monitor, which was published 
in 1797, and in an edition of Preston's Il- 
lustrations, published at Portsmouth, N. H., 
in the year 1804. In the installation of 
the Deacons, it is said " these columns, as 
badges of your office, I intrust to your care." 
A short time afterwards, however, the col- 
umns were transferred to the Wardens as 
their appropriate badges, and then we find 
that in the hands of the Deacon they were 
replaced by the rods. Thus in Dalcho's 
Ahiman Bezon, the first edition of which 
was printed in 1807, the words of the 
charge are altered to "those staves the 
badges of your office." In the Mason's 
Manual, published in 1822, by the Lodge 
at Easton, Pennsylvania, the badges are 
said to be " wands," and in Cole's Library 
they are said to carry "rods." All the 
subsequent Monitors agree in assigning the 
rods to the Deacons as insignia of their 
office, while the columns are appropriated 
to the Wardens. 

In Pennsylvania, however, as far back 
as 1778, " the proper pillars " were carried 
in procession by the Wardens, and " wands 
tipped with gold " were borne by the Dea- 
cons. This appears from the account of a 
procession in that year, which is appended 
to Smith's edition of the Ahiman Bezon of 
Pennsylvania. The rod is now universally 
recognized in this country as the Deacon's 
badge of office. It does not appear to have 
been adopted in the English system. 

Rod, Marshal's. See Baton. 

Rod of Iron. The Master is charged 
in the ritual not to rule his Lodge with " a 



ROD 



ROMAN 



653 



rod of iron," that is to say, not with cruelty 
or oppression. The expression is scriptural. 
Thus in Psalm ii. 9, "Thou shalt break 
them with a rod of iron," and in Revela- 
tion ii. 27, "He shall rule them with a 
rod of iron." 

Rod, Steward's. The badge or en- 
sign of office of the Stewards of a Lodge, or 
of the Grand Stewards of a Grand Lodge, 
is a white rod or staff. It is an old custom. 
In the first formal account of a procession 
in the Book of Constitutions, on June 24, 
1724, the Stewards are described as walking 
" two and two abreast with white rods." 
This use of a white rod comes from the po- 
litical usages of England; where the Stew- 
ard of the king's household was appointed 
by the delivery of a staff, the breaking of 
which dissolved the office. Thus an old 
book quoted by Thynne says that in the 
reign of Edward IV., the creation of the 
Steward of the household " only consisteth 
by the king's delivering to him the house- 
hold staffe, with these words, Seneschall, tenez 
le bastone de notre Maison." When the 
Lord High Steward presides over the 
House of Lords at the trial of a Peer, at 
the conclusion of the trial he breaks the 
white staff, which thus terminates his 
office. 

Rod, Treasurer's. See Staff, Treas- 
urer's. 

Roessler, Carl. A German Masonic 
writer, who translated from French into 
German the work of Reghellini on Ma- 
sonry in its relations to the Egyptian, Jew- 
ish, and Christian religions, and published 
it at Leipsic in 1834 and 1835, under the 
assumed name of R. S. Acerrolles. He 
was the author of some other less impor- 
tant Masonic works. 

Roll. In the Prestonian ritual of 
the funeral service, it is directed that the 
Master, while the brethren are standing 
around the coffin, shall take "the sacred 
roll " in his hand, and, after an invocation, 
shall " put the roll into the 'coffin." In 
the subsequent part of the ceremony, a 
procession being formed, consisting of the 
members of visiting Lodges and of the 
Lodge to which the deceased belonged, it 
is stated that all the Secretaries of the 
former Lodges carry rolls, while the Secre- 
tary of the latter has none, because, of 
course, it had been deposited by the Master 
in the coffin. From the use of the words 
"sacred roll," we presume that the rolls 
borne by the Secretaries in funeral proces- 
sions are intended to represent the roll of 
the law, that being the form still used by the 
Jews for inscribing the Sacred Books. 

Roman Colleges of Artificers. 
It was the German writers on the history 
of the Institution, such as Krause, Held- 



mann, and some others of less repute, who 
first discovered, or at least first announced 
to the world, the connection that existed 
between the Roman Colleges of Architects 
and the Society of Freemasons. 

The theory of Krause on. this subject is 
to be found principally in his well-known 
work entitled Die drei altesten Kunsterlcun- 
den. He there advances the doctrine that 
Freemasonry as it now exists is indebted 
for all its characteristics, religious and 
social, political and professional, its interior 
organization, its modes of thought and 
action, and its very design and object, to 
the Collegia Artificum of the Eomans, pass- 
ing with but little characteristic changes 
through the Corporationen von Baukunstlem, 
or "Architectural Gilds," of the Middle 
Ages up to the English organization of the 
year 1717 ; so that he claims an almost ab- 
solute identity between the Eoman Colleges 
of Numa, seven hundred years before Christ, 
and the Lodges of the nineteenth century. 
We need not, according to his view, go 
any farther back in history, nor look to 
any other series of events, nor trouble our- 
selves with any other influences for the 
origin and the character of Freemasonry. 

This theory, which is perhaps the most 
popular one on the subject, requires careful 
examination ; and in the prosecution of 
such an inquiry the first thing to be done 
will be to investigate, so far as authentic 
history affords us the means, the true char- 
acter and condition of these Roman Col- 



It is to Numa, the second king of Rome, 
that historians, following after Plutarch, 
ascribe the first organization of the Roman 
Colleges; although, as Newman reasonably 
conjectures, it is probable that similar or- 
ganizations previously existed among the 
Alban population, and embraced the resi- 
dent Tuscan artificers. But it is admitted 
that Numa gave to them that form which 
they always subsequently maintained. 

Numa, on ascending the throne, found 
the citizens divided into various nationali- 
ties, derived from the Romans, the Sabines 
and the inhabitants of neighboring smaller 
and weaker towns, who, by choice or by 
compulsion, had removed their residence to 
the banks of the Tiber. Hence resulted a 
disseverance of sentiment and feeling, and 
a constant tendency to disunion. Now the 
object of Numa was to obliterate these 
contending elements and to establish a per- 
fect identity of national feeling, so that, to 
use the language of Plutarch, " the distri- 
bution of the people might become a har- 
monious mingling of all with all." 

For this purpose he established one 
common religion, and divided the citizens 
into curias and tribes, each curia and tribe 



654 



ROMAN 



ROMAN 



being composed of an admixture indiffer- I 
ently of Romans, Sabines, and the other 
denizens of Rome. 

Directed by the same political sagacity, 
he distributed the artisans into various 
gilds or corporations, under the name of 
Collegia, or " Colleges." To each collegium 
was assigned the artisans of a particular 
profession, and each had its own regula- 
tions, both secular and religious. These 
colleges grew with the growth of the re- 
public ; and although Numa had originally 
established but nine, namely, the College 
of Musicians, of Goldsmiths, of Carpenters, 
of Dyers, of Shoemakers, of Tanners, of 
Smiths, of Potters, and a ninth composed 
of all artisans not embraced under either 
of the preceding heads, they- were subse- 
quently greatly increased in number. 
Eighty years before the Christian era they 
were, it is true, abolished, or sought to be 
abolished, by a decree of the Senate, who 
looked with jealousy on their political in- 
fluence, but twenty years afterwards they 
were revived, and new ones established by a 
law of the tribune Clodius, which repealed 
the Senatus Consultum. They continued 
to exist under the empire, were extended 
into the provinces, and even outlasted the 
decline and fall of the Roman power. 

And now let us inquire into the form 
and organization of these Colleges, and, in 
so doing, trace the analogy between them 
and the Masonic Lodges, if any such anal- 
ogy exists. 

The first regulation, which was an indis- 
pensable one, was that no College could 
consist of less than three members. So in- 
dispensable was this rule that the expres- 
sion tres faciunt collegium, " three make a 
college," became a maxim of the civil law. 
So rigid too was the application of this 
rule, that the body of Consuls, although 
calling each other " colleagues," and pos- 
sessing and exercising all collegiate rights, 
were, because they consisted only of two 
members, never legally recognized as a Col- 
lege. The reader will very readily be 
struck with the identity of this regulation 
of the Colleges and that of Freemasonry, 
which with equal rigor requires three 
Masons to constitute a Lodge. The College 
and the Lodge each demanded three mem- 
bers to make it legal. A greater number 
might give it more efficiency, but it could 
not render it more legitimate. This, then, 
is the first analogy between the Lodges of 
Freemasons and the Roman Colleges. 

These Colleges had their appropriate 
officers, who very singularly were assimi- 
lated in stations and duties to the officers 
of a Masonic Lodge. Each College was 
presided over by a chief or president, 
whose title of Magister is exactly translated 



by the English word " Master." The next 
officers were the Decuriones. They were 
analogous to the Masonic " Wardens," for 
each Decurio presided over a section or di- 
vision of the College, just as in the most 
ancient English and in the present conti- 
nental ritual we find the Lodge divided 
into two sections or " columns," over each 
of which one of the Wardens presided, 
through whom the commands of the Master 
were extended to " the brethren of his col- 
umn." There was also in the Colleges 
a Scriba, or " secretary," who recorded its 
proceedings ; a Thesaurensis, or " treasurer," 
who had charge of the common chest; a 
Tabularius, or keeper of the archives, equiv- 
alent to the modern "Archivist;" and 
lastly, as these Colleges combined a peculiar 
religious worship with their operative la- 
bors, there was in each of them a sacerdos, 
or priest, who conducted the religious cere- 
monies, and was thus exactly equivalent to 
the " chaplain " of a Masonic Lodge. In 
all this we find another analogy between 
these ancient institutions and our Masonic 
bodies. 

Another analogy will be found in the 
distribution or division of classes in the 
Roman Colleges. As the Masonic Lodges 
have their Master Masons, their Fellow 
Crafts, and their Apprentices, so the Col- 
leges had their Seniores, " Elders," or chief 
men of the trade, and their journeymen 
and apprentices. The members did not, it 
is true, like the Freemasons, call themselves 
"Brothers," because this term, first adopted 
in the gilds or corporations of the Middle 
Ages, is the offspring of a Christian senti- 
ment; but, as Krause remarks, these Col- 
leges were, in general, conducted after the 
pattern or model of a family ; and hence 
the appellation of brother would now and 
then be found among the family appella- 
tions. 

The partly religious character of the 
Roman Colleges of Artificers constitutes a 
very peculiar analogy between them and 
the*Masonic Lodges. The history of these 
Colleges shows that an ecclesiastical char- 
acter was bestowed upon them at the very 
time of their organization by Numa. Many 
of the workshops of these artificers were 
erected in the vicinity of temples, and their 
curia, or place of meeting, was generally 
in some way connected with a temple. The 
deity to whom such temple was consecrated 
was peculiarly worshipped by the members 
of the adjacent College, and became the 
patron god of their tra^e or art. In time, 
when the Pagan religion was abolished and 
the religious character of these Colleges 
was changed, the Pagan gods gave way, 
through the influences of the new religion, 
to Christian saints, one of whom was always 



ROMAN 



ROMAN 



655 



adopted as the patron of the modern gilds, 
which, in the Middle Ages, took the place 
of the Roman Colleges; and hence the 
Freemasons derive the dedication of their 
Lodges to Saint John from a similar custom 
among the Corporations of Builders. 

These Colleges held secret meetings, in 
which the business transacted consisted of 
the initiations of neophytes into their fra- 
ternity, and of mystical and esoteric in- 
structions to their apprentices and journey- 
men. They were, in this respect, secret 
societies like the Masonic Lodges. 

There were monthly or other periodical 
contributions by the members for the sup- 
port of the College, by which means a 
common fund was accumulated for the 
maintenance of indigent members or the 
relief of destitute strangers belonging to 
the same society. 

They were permitted by the government 
to frame a constitution and to enact laws 
and regulations for their own government. 
These privileges were gradually enlarged 
and their provisions extended, so that in 
the latter days of the empire the Colleges 
of Architects especially were invested with 
extraordinary powers in reference to the 
control of builders. Even the distinction 
so well known in Masonic jurisprudence 
between " legally constituted " and " clan- 
destine Lodges," seems to find a similitude 
or analogy here; for the Colleges which 
had been established by lawful authority, 
and were, therefore, entitled to the enjoy- 
ment of the privileges accorded to those 
institutions, were said to be collegia licita, 
or "lawful colleges," while those which 
were voluntary associations, not authorized 
by the express decree of the senate or the 
emperor, were called collegia illicita, or "un- 
lawful colleges." The terms licita and 
illicita were exactly equivalent in their 
import to the legally constituted and the 
clandestine Lodges of Freemasonry. 

In the Colleges the candidates for admis- 
sion were elected, as in the Masonic Lodges, 
by the voice of the members. In connection 
with this subject, the Latin word which 
was used to express the art of admission 
or reception is worthy of consideration. 
When a person was admitted into the fra- 
ternity of a College, he was said to be 
cooptatus in collegium. Now, the verb coop- 
tare, almost exclusively employed by the 
Romans to signify an election into a Col- 
lege, comes from the Greek optomai, "to 
see, to behold." This same word gives 
origin, in Greek, to epoptes, a spectator or 
beholder, . one who has attained to the last 
degree in the Eleusinian mysteries; in other 
words, an initiate. So that, without much 
stretch of etymological ingenuity, we might 
say that cooptatus in collegium meant " to be 



initiated into a College." This is, at least, 
singular. But the more general interpre- 
tation of cooptatus is " admitted or accepted 
in a fraternity," and so " made free of all 
the privileges of the gild or corporation." 
And hence the idea is the same as that 
conveyed among the Masons by the title 
" Free and Accepted." 

Finally, it is said by Krause that these 
Colleges of workmen made a symbolic use 
of the implements of their art or profes- 
sion, in other words, that they cultivated 
the science of symbolism ; and in this re- 
spect, therefore, more than in any other, 
is there a striking analogy between the 
Collegiate and the Masonic institutions. 
The statement cannot be doubted ; for as 
the organization of the Colleges partook, 
as has already been shown, of a religious 
character, and, as it is admitted, that all 
the religion of Paganism was eminently 
and almost entirely symbolic, it must fol- 
low that any association which was based 
upon or cultivated the religious or mytho- 
logical sentiment, must cultivate also the 
principle of symbolism. 

I have thus briefly but succinctly shown 
that in the form, the organization, the mode 
of government, and the usages of the Ro- 
man Colleges, there is an analogy between 
them and the modern Masonic Lodges 
which is evidently more than accidental. 
It may be that long after the dissolution 
of the Colleges, Freemasonry, in the estab- 
lishment of its Lodges, designedly adopted 
the collegiate organization as a model after 
which to frame its own system, or it may be 
that the resemblance has been the result of a 
slow but inevitable growth of a succession of 
associations arising out of each other, at 
the head of which stands the Roman Col- 



This problem can only be determined by 
an investigation of the history of these 
Colleges, and of the other similar institu- 
tions which finally succeeded them in the 
progress of architecture in Europe. We 
shall then be prepared to investigate with 
understanding the theory of Krause, and 
to determine whether the Lodges are in- 
debted to the Colleges for their form alone, 
or for both form and substance. 

We have already seen that in the time 
of Numa the Roman Colleges amounted to 
only nine. In the subsequent years of the 
Republic the number was gradually aug- 
mented, so that almost every trade or pro- 
fession had its peculiar College. With the 
advance of the empire, their numbers were 
still further increased and their privileges 
greatly extended, so that they became an 
important element in the body politic. 
Leaving untouched the other Colleges, I 
shall confine myself to the Collegii Artifi- 



656 



ROMAN 



ROMAN 



cum, " the Colleges of Architects," as the 
only one whose condition and history are 
relevant to the subject under considera- 
tion. 

The Romans were early distinguished 
for a spirit of colonization. Their victo- 
rious arms had scarcely subdued a peo- 
ple, before a portion of the army was de- 
puted to form a colony. Here the bar- 
barism and ignorance of the native popu- 
lation were replaced by the civilization 
and the refinement of their Roman con- 
querors. 

The Colleges of Architects, occupied in 
the construction of secular and religious 
edifices, spread from the great city to mu- 
nicipalities and the provinces. Whenever 
a new city, a temple, or a palace was to be 
built, the members of these corporations 
were convoked by the Emperor from the 
most distant points, that with a community 
of labor they might engage in the construc- 
tion. Laborers might be employed, like 
the "bearers of burdens" of the Jewish 
Temple, in the humbler and coarser tasks, 
but the conduct and the direction of the 
works were intrusted only to the " accept- 
ed members" — the cooptati — of the Col- 



The colonizations of the Roman Empire 
were conducted through the legionary 
soldiers of the army. Now, to each le- 
gion there was attached a College or cor- 
poration of artificers, which was organized 
with the legion at Rome, and passed with 
it through all its campaigns, encamped 
with it where it encamped, marched with 
it where it marched, and when it coloniz- 
ed, remained in the colony to plant the 
seeds of Roman civilization, and to teach 
the principles of Roman art. The mem- 
bers of the College erected fortifications 
for the legion in times of war, and in times 
of peace, or when the legion became sta- 
tionary, constructed temples and dwelling- 
houses. 

When England was subdued by the Ro- 
man arms, the legions which went there to 
secure and to extend the conquest, carried 
with them, of course, their Colleges of 
Architects. One of these legions, for in- 
stance, under Julius Caesar, advancing into 
the northern limits of the country, estab- 
lished a colony, which, under the name of 
Eboracum, gave birth to the city of York, 
afterwards so celebrated in the history of 
Masonry. Existing inscriptions and archi- 
tectural remains attest how much was done 
in the island of Britain by these associa- 
tions of builders. 

Druidism was at that time the prevailing 
religion of the ancient Britons. But the 
toleration of Paganism soon led to an har- 



monious admixture of the religious ideas 
of the Roman builders with those of the 
Druid priests. Long anterior to this 
Christianity had dawned upon the British 
islands ; for, to use the emphatic language 
of Tertullian, " Britain, inaccessible to the 
Romans, was subdued by Christ." The 
influences of the new faith were not long 
in being felt by the Colleges, and the next 
phase in their history is the record of their 
assumption of the Christian life and doc- 
trine. 

But the incursions of the northern bar- 
barians into Italy demanded the entire force 
of the Roman armies to defend the integ- 
rity of the Empire at home. Britain was 
abandoned, and the natives, with the Ro- 
man colonists who had settled among them, 
were left to defend themselves. These 
were soon driven, first by the Picts, their 
savage neighbors, and then by the Saxon 
sea robbers, whom the English had incau- 
tiously summoned to their aid, into the 
mountains of Wales and the islands of the 
Irish Sea. The architects who were con- 
verted to Christianity, and who had re- 
mained when the legions left the country, 
went with them, and having lost their con- 
nection with the mother institution, they 
became thenceforth simply corporations or 
societies of builders, the organization which 
had always worked so well being still re- 
tained. 

Subsequently, when the whole of Eng- 
land was taken possession of by the Saxon 
invaders, the Britons, headed by the monks 
and priests, and accompanied by their archi- 
tects, fled into Ireland and Scotland, which 
countries they civilized and converted, and 
whose inhabitants were instructed in the 
art of building by the corporations of archi- 
tects. 

Whenever we read of the extension in 
barbarous or Pagan countries of Chris- 
tianity, and the conversion of their inhabi- 
tants to the true faith, we also hear of the 
propagation of the ant of building in the 
same places by the corporations of archi- 
tects, the immediate successors of the 
legionary Colleges, for the new religion re- 
quired churches, and in time cathedrals and 
monasteries, and the ecclesiastical archi- 
tecture speedily suggested improvements in 
the civil. 

In time all the religious knowledge and 
all the architectural skill of the northern 
part of Europe were concentrated in the 
remote regions of Ireland and Scotland, 
whence missionaries were sent back to 
England to convert the Pagan Saxons. 
Thus the venerable Bede tells us [Eccl. 
Hist., lib. iii., cap. 4, 7,) that West Saxony 
was converted by Agilbert, an Irish 



ROMAN 



ROMAN 



657 



bishop, and East Anglia, by Fursey, a 
Scotch missionary. From England these 
energetic missionaries, accompanied by their 
pious architects, passed over into Europe, 
and effectually labored for the conversion 
of the Scandinavian nations, introducing 
into Germany, Sweden, Norway, and even 
Ireland, the blessings of Christianity and 
the refinements of civilized life. 

It is worthy of note that in all the early 
records the word Scotland is very gener- 
ally used as a generic term to indicate both 
Scotland and Ireland. This error arose 
most probably from the very intimate geo- 
graphical and social connections of the 
Scotch and the northern Irish, and per- 
haps, also, from the general inaccuracy of 
the historians of that period. Thus has 
arisen the very common opinion, that Scot- 
land was the germ whence sprang all the 
Christianity of the northern nations, and 
that the same country was the cradle of 
ecclesiastical architecture and Operative 
Masonry. 

This historical error, by which the glory 
of Ireland has been merged in that of her 
sister country, Scotland, has been preserved 
in much of the language and many of the 
traditions of modern Freemasonry. Hence 
the story of the Abbey of Kilwinning as 
the birthplace of Masonry, a story which is 
still the favorite of the Freemasons of Scot- 
land. Hence the tradition of the apocry- 
phal mountain of Heroden, situated in the 
north-west of Scotland, where the first or 
metropolitan Lodge of Europe was held; 
hence the high degrees of Ecossais, or Scot- 
tish Master, which play so important a part 
in modern philosophical Masonry ; and 
hence the title of " Scottish Masonry," ap- 
plied to one of the leading Rites of Freema- 
sonry, which has, however, no other con- 
nection with Scotland than that historical 
one, through the corporations of builders, 
which is common to the whole Institution. 

It is not worth while to trace the reli- 
gious contests between the original Chris- 
tians of Britain and the Papal power, 
which after years of controversy terminated 
in the submission of the British Bishops to 
the Pope. As soon as the Papal authority 
was firmly established over Europe, the Ro- 
man Catholic hierarchy secured the ser- 
vices of the builders' corporations, and 
these, under the patronage of the Pope and 
the Bishops, were everywhere engaged as 
" travelling freemasons," in the construc- 
tion of ecclesiastical and regal edifices. 

Henceforth we find these corporations of 
builders exercising their art in all coun- 
tries, everywhere proving, as Mr. Hope 
says, by the identity of their designs, that 
they were controlled by universally ac- 
cepted principles, and showing in every 
4H 42 



other way the characteristics of a corpora- 
tion or gild. So far the chain of con- 
nection between them and the Collegia Ar- 
tificum. at Rome has not been broken. 

In the year 926 a general assembly of 
these builders was held at the city of York, 
in England. 

Four years after, in 930, according to Re- 
bold, Henry the Fowler brought these build- 
ers, now called Masons, from England into 
Germany, and employed them in the con- 
struction of various edifices, such as the 
cathedrals of Magdeburg, Meissen, and 
Merseburg. But Krause, who is better 
and more accurate as a historian than Re- 
bold, says that, as respects Germany, the 
first account that we find of these corpora- 
tions of builders is at the epoch when, 
under the direction of Edwin of Steinbach, 
the most distinguished architects had con- 
gregated from all parts at Strasburg for. the 
construction of the cathedral of that city. 
There they held their general assembly, 
like that of their English brethren at York, 
enacted Constitutions, and established, at 
length, a Grand Lodge, to whose decisions 
numerous Lodges or hutten, subsequently 
organized in Germany, Bohemia, Hungary, 
France, and other countries, yielded obedi- 
ence. George Kloss, in his exhaustive 
work entitled Die Freimaurerei in ihrer 
wahren Bedeutung, has supplied us with a 
full collation of the statutes and regula- 
tions adopted by these Strasburg Masons. 

We have now reached recent historical 
ground, and can readily trace these asso- 
ciations of builders to the establishment of 
the Grand Lodge of England at London, 
in 1717, when the Lodges abandoned their 
operative charters and became exclusively 
speculative. The record of the continued 
existence of Lodges of Free and Accepted 
Masons from that day to this, in every 
civilized country of the world, is in the 
hands of every Masonic student. To repeat 
it would be a tedious work of supereroga- 
tion. 

Such is the history, and now what is 
the necessary deduction. It cannot be 
doubted that Krause is correct in his 
theory that the incunabula — the cradle 
or birthplace — of the modern Masonic 
Lodges is to be found in the Roman Col- 
leges of Architects. That theory is cor- 
rect, if we look only to , the outward form 
and mode of working of the Lodges. To 
the Colleges are they indebted for every- 
thing that distinguished them as a gild or 
corporation, and especially are they in- 
debted to the architectural character of 
these Colleges for the fact, so singular in 
Freemasonry, that its religious symbolism 
— that by which it is distinguished from 
all other institutions — is founded on the 



658 



ROMVEL 



ROSE 



elements, the working-tools, and the tech- 
nical language of the stonemasons' art. 

But when we view Freemasonry in a 
higher aspect, when we look at it as a 
science of symbolism, the whole of which 
symbolism is directed to but one point, 
namely, the elucidation of the great doc- 
trine of the immortality of the soul, and 
the teaching of the two lives, the present 
and the future, we must go beyond the 
Colleges of Rome, which were only opera- 
tive associations, to that older type to be 
found in the Ancient Mysteries, where pre- 
cisely the same doctrine was taught pre- 
cisely in the same manner. Krause does 
not, it is true, altogether omit a reference to 
the priests of Greece, who, he thinks, were 
in some way the original whence the Ro- 
man Colleges derived their existence ; but 
he has not pressed the point with the per- 
tinacity which its importance requires. 
He gives in his theory a pre-eminence to 
the Colleges to which they are not in truth 
entitled. 

Romvel. In the Hiramic legend of 
some of the high degrees, this is the name 
given to one of the assassins of the third 
degree. This is, I think, clearly an in- 
stance of the working of Stuart Masonry, 
in giving names of infamy in the legends 
of the Order to the enemies of the house 
of Stuart. For I cannot doubt the correct- 
ness of Bro. Albert Pike's suggestion, that 
this is a manifest corruption of Cromwell. 
If with them Hiram was but a symbol of 
Charles I., then the assassin of Hiram was 
properly symbolized by Cromwell. 

Rosaie System. The system of Ma- 
sonry taught by Rosa in the Lodges which 
he established in Germany and Holland, 
and which were hence sometimes called 
" Rosaic Lodges." Although he professed 
that it was the system of the Clermont 
Chapter, for the propagation of which he had 
been appointed by the Baron Von Printzen, 
he had mixed with that system many al- 
chemical and theosophic notions of his 
own. The system was at first popular, but 
it finally succumbed to the greater attrac- 
tions of the Rite of Strict Observance, 
which had been introduced into Germany 
by the Baron Von Hund. 

Rosa, Philipp Samuel. Born at 
Ysenberg; at one time a Lutheran clergy- 
man, and in 1757 rector of the Cathedral 
of St. James at Berlin. He was initiated 
into Masonry in the Lodge of the Three 
Globes, and Von Printzen having estab- 
lished a Chapter of the high degrees at 
Berlin on the system of the French Chap- 
ter of Clermont, Rosa was appointed his 
deputy, and sent by him to propagate the 
system. He visited various places in Ger- 
many, Holland, Denmark, and Sweden. 



In Denmark and Sweden, although well 
received personally on account of his pleas- 
ing manners, he made no progress in the 
establishment of the Rite ; but his success 
was far better in Germany and Holland, 
where he organized many Lodges of the 
high degrees, engrafting them on the Eng- 
lish system, which alone had been there- 
tofore known in those countries. Rosa was 
a mystic and a pretended alchemist, and as 
a Masonic charlatan accumulated large 
sums of money by the sale of degrees and 
decorations. Lenning does not speak well 
of his moral conduct, but some contempo- 
rary writers describe him as a man of very 
attractive manners, to which indeed may 
be ascribed his popularity as a Masonic 
leader. While residing at Halle, he, in 
1765, issued a protestation against the pro- 
ceedings of the Congress of Jena, which 
had been convoked in that year by the im- 
postor Johnson. But it met with no suc- 
cess, and thenceforth Rosa faded away from 
the knowledge of the Masonic world. We 
can learn nothing of his subsequent life, 
nor of the time or place of his death. 

Rose. The symbolism of the rose 
among the ancients was twofold. First, as 
it was dedicated to Venus as the goddess 
of love, it became the symbol of secrecy, 
and hence came the expression " under the 
rose," to indicate that which was spoken in 
confidence. Again, as it was dedicated to 
Venus as the personification of the genera- 
tive energy of nature, it became the symbol 
of immortality. In this latter and more 
recondite sense it was, in Christian sym- 
bology, transferred to Christ, through whom 
"life and immortality were brought to 
light." The "rose of Sharon" of the 
Book of Canticles is always applied to 
Christ, and hence Fuller (Pisgah Sight of 
Palestine) calls him "that prime rose and 
lily." Thus we see the significance of the 
rose on the cross as a part of the jewel of 
the Rose Croix degree. Reghellini, (vol. i., 
p. 358,) after showing that anciently the 
rose was the symbol of secrecy, and the 
cross of immortality, says that the two 
united symbols of a rose resting on a cross 
always indicate the secret of immortality. 
Ragon agrees with him in opinion, and says 
that it is the simplest mode of writing that 
dogma. But he subsequently gives a dif- 
ferent explanation, namely, that as the 
rose was the emblem of the female princi- 
ple, and the cross or triple phallus of the 
male, the two together, like the Indian 
lingam, symbolized universal generation. 
But Ragon, who has adopted the theory 
of the astronomical origin of Freemasonry, 
like all theorists, often carries his specula- 
tions on this subject to an extreme point. 
A simpler allusion will better suit the 



ROSE 



ROSE 



659 



character and teachings of the degree in 
its modern organization. The rose is the 
symbol of Christ, and the cross, the symbol 
of his death, — the two united, the rose sus- 
pended on the cross, — signify his death on 
the cross, whereby the secret of immortality 
was taught to the world. In a word, the 
rose on the cross is Christ crucified. 

Rose and Triple Cross. A de- 
gree contained in the Archives of the Lodge 
of Saint Louis des Amis Reunis at Calais. 

Rose Croix. French. Literally, 
Rose Cross. 1. The seventh degree of the 
French Rite; 2. The seventh degree of 
the Philalethes ; 3. The eighth degree of 
the Mother Lodge of the Philosophic Scot- 
tish Rite; 4. The twelfth degree of the 
Elect of Truth ; 5. The eighteenth degree 
of the Mother Scottish Lodge of Marseilles ; 
6. The eighteenth degree of the Rite of 
Heredom, or of Perfection. 

Rose Croix, Brethren of the. 
Thory says {Fondat. du G. Or., p. 163,) 
that the Archives of the Mother Lodge of 
the Philosophic Scottish Rite at Paris con- 
tain the manuscripts and books of a secret 
society which existed at the Hague in 1622, 
where it was known under the title of the 
Freres de la Rose Croix, which pretended 
to have emanated from the original Rosi- 
crucian organization of Christian Rosen- 
kruz. Hence Thory thinks that the Philo- 
sophic Rite was only a continuation of 
this society of the Brethren of the Rose 
Croix. 

Rose Croix, Tacobite. The origi- 
nal Rose Croix conferred in the Chapter 
of Arras, whose Charter was granted by 
the Pretender, was so called with a politi- 
cal allusion to King James III., whose ad- 
herents were known as Jacobites. 

Rose Croix, Knight. {Chevalier 
Rose Croix.) The eighteenth degree of the 
Rite of Perfection. It is the same as the 
Prince of Rose Croix of the Ancient and 
Accepted Rite. 

Rose Croix, Magnetic. The 
thirty-eighth degree of the Rite of Mizraim. 

Rose Croix of Germany. A 
hermetic degree, which Ragon says belongs 
rather to the class of Elus than to that of 
Rose Croix, 

Rose Croix of Gold, Brethren 
of the. {Freres de la Rose Croix oV Or.) An 
alchemical and hermetic society, which was 
founded in Germany in 1777. It promised 
to its disciples the secret of the transmuta- 
tion of metals, and the panacea or art of 
prolonging life. The Baron Gleichen, who 
was Secretary for the German language of 
the Philalethan Congress at Paris in 1785, 
gives the following history of the organiza- 
tion of this society : 

" The members of the Rose Croix affirm 



that they are the legitimate authors and 
superiors of Freemasonry, to all of whose 
symbols they give a hermetical interpreta- 
tion. The Masons, they say, came into 
England under King Arthur. Raymond 
Lully initiated Henry IV. The Grand 
Masters were formerly designated, as now, 
by the titles of John I., II., III., IV., etc. 

"Their jewel is a golden compass at- 
tached to a blue ribbon, the symbol of 
purity and wisdom. The principal em- 
blems on the ancient tracing-board were 
the sun, the moon, and the double triangle, 
having in its centre' the first letter of the 
Hebrew alphabet. The brethren wore a 
silver ring, on which were the letters I. A. 
A. T., the initials of Ignis, Aer, Aqua, Terra. 

"The Ancient Rose Croix recognized 
only three degrees ; the third degree, as we 
now know it, has been substituted for 
another more significant one." 

The Baron de Westerode, in a letter 
dated 1784, and quoted by Thory, [Act. 
Lat., i. 336,) gives another mythical ac- 
count. He says : 

" The disciples of the Rose Croix came, 
in 1188, from the East into Europe, for 
the propagation of Christianity after the 
troubles in Palestine. Three of them 
founded in Scotland the Order of the 
Masons of the East, (Knights of the East,) 
to serve as a seminary for instruction in 
the most sublime sciences. This Order was 
in existence in 1196. Edward, the son of 
Henry III., was received into the society 
of the Rose Croix by Raymond Lully. At 
that time only learned men and persons of 
high rank were admitted. 

"Their founder was a seraphic priest of 
Alexandria, a magus of Egypt named Or- 
mesius, or Ormus, who with six of his com- 
panions was converted in the year 96 by St. 
Mark. He purified the doctrine of the 
Egyptians according to the precepts of 
Christianity, and founded the society of 
Ormus, that is to say, the Sages of Light, 
to the members of which he gave a red 
cross as a decoration. About the same 
time the Essenes and other Jews founded a 
school of Solomonic wisdom, to which the 
disciples of Ormus united themselves. 
Then the society was divided into various 
Orders known as the Conservators of Mo- 
saic Secrets, of Hermetic Secrets, etc. 

"Several members of the association 
having yielded to the temptations of pride, 
seven Masters united, effected a reform, 
adopted a modern constitution, and col- 
lected together on their tracing-board all 
the allegories of the hermetic work." 

In this almost altogether fabulous narra- 
tive we find an inextricable confusion of 
the Rose Croix Masons and the Rosicru- 
cian philosophers. 



660 



ROSE 



ROSE 



Rose Croix of Heredom. The 

first degree of the Royal Order of Scotland, 
the eighteenth of the Ancient and Accepted 
Rite, the eighteenth of the Rite of Perfec- 
tion, the ninetieth of the Rite of Mizraim, 
and some others affix to the title of Rose 
Croix that of Heredom, for the signification 
of which see the word. 

Rose Croix of the Dames. {Rose 
Oroix des Dames.) This degree, called also 
the Ladies of Beneficence, ( Chevalieres de la 
Bienfaisance,) is the sixth capitular or ninth 
degree of the French Rite of Adoption. It 
is not only Christian, but Roman Catholic 
in its character, and is derived from the 
ancient Jesuitical system as first promul- 
gated in the Rose Croix Chapter of Arras. 

Rose Croix of the Grand Ro- 
sary. [Rose Croix du Grand Rosaire.) The 
fourth and highest Rose Croix Chapter of 
the Primitive Rite. 

Rose Croix, Philosophic. A Ger- 
man hermetic degree found in the collec- 
tion of M. Pyron, and in the Archives of 
the Philosophic Scottish Rite. It is prob- 
ably the same as the Brethren of the Rose 
Croix, of whom Thory thinks that that Rite 
is only a continuation. 

Rose Croix, Prince of. French, 
Souverain Prince Rose Oroix. German, 
Prinz vom Rosenkruz. This important de- 
gree is, of all the high grades, the most 
widely diffused, being found in numerous 
Rites. It is the eighteenth of the Ancient 
and Accepted Scottish Rite, the seventh 
of the French or Modern, the eighteenth 
of the Council of Emperors of the East 
and West, the third of the Royal Order of 
Scotland, the twelfth of the Elect of Truth, 
and the seventh of the Philalethes. It was 
also given, formerly, in some Encampments 
of Knights Templars, and was the sixth of 
the degrees conferred by the Encampment 
of Baldwyn at Bristol, in England. It 
must not, however, be confounded with the 
Rosicrucians, who, however, similar in 
name, were only a hermetic and mystical 
Order. 

The degree is known by various names : 
sometimes its possessors are called " Sov- 
ereign Princes of Rose Croix," sometimes 
*' Princes of Rose Croix de Heroden," and 
sometimes " Knights of the Eagle and Pel- 
ican." In relation to its origin, Masonic 
writers have made many conflicting state- 
ments, some giving it a much higher an- 
tiquity than others ; but all agreeing in 
supposing it to be one of the earliest of the 
higher degrees. The name has, undoubt- 
edly, been the cause of much of this confu- 
sion in relation to its history; and the 
Masonic degree of Rose Croix has, perhaps, 
often been confounded with the kabbalistical 
and alchemical sect of " Rosicrucians " or 



" Brothers of the Rosy Cross," among whose 
adepts the names of such men as Roger 
Bacon, Paracelsus, and Elias Ashmole the 
celebrated antiquary, are to be found. Not- 
withstanding the invidious attempts of 
Barruel and other foes of Masonry to con- 
found the two Orders, there is a great dis- 
tinction between them. Even their names, 
although somewhat similar in sound, are 
totally different in signification. The Rosi- 
crucians, who were alchemists, did not 
derive their name, like the Rose Croix 
Masons, from the emblems of the rose and 
cross, — for they had nothing to do with the 
rose, — but from the Latin ros, signifying 
dew, which was supposed to be of all natu- 
ral bodies the most powerful solvent of 
gold, and crux, the cross, a chemical hiero- 
glyphic of light. 

Baron Westerode, who wrote in 1784, in 
the Acta Latomorum gives the earliest ori- 
gin of any Masonic writer to the degree of 
Rose Croix. He supposes that it was insti- 
tuted among the Knights Templars in Pal- 
estine, in the year 1188, and he adds that 
Prince Edward, the son of Henry III. of 
England, was admitted into the Order by 
Raymond Lully in 1196. Westerode names 
Ormesius, an Egyptian priest, who had been 
converted to Christianity, as its founder. 

Some have sought to find its origin in 
the labors of Valentine Andrea, the reputed 
founder of the Rosicrucian fraternity. But 
the Rose Croix of Masonry and the her- 
metic Rosicrucianism of Andrea were two 
entirely different things ; and it would be 
difficult to trace any connection between 
them, at least any such connection as would 
make one the legitimate successor of the 
other. J. G. Buhle, in a work, published 
in Gottingen in 1804, under the title of 
Ueber den Ursprung und die vornehmsten 
Schlcksale der Orden der Rosenkreutzer und 
Freimaurer, reverses this theory, and sup- 
poses the Rosicrucians to be a branch of 
the Freemasons ; and Higgins, in his Ana- 
calypsis, (ii. 388,) thinks that the "modern 
Templars, the Rosicrucians, and the Masons 
are little more than different Lodges of one 
Order," all of which is only a confusion of 
history in consequence of a confounding 
of names. It is thus that Inge has written 
an elaborate essay on the Origine de la Rose 
Croix; ( Globe, vol. iii., ) but as he has, with 
true Gallic insousiance of names, spoken 
indifferently of the Rose Croix Masons and 
the Rosicrucians Adepts, his statements 
supply no facts available for history. 

The Baron de Gleichen, who was, in 
1785, the German secretary of the Philale- 
than Congress at Paris, says that the Rose 
Croix and the Masons were united in Eng- 
land under King Arthur. But he has, un- 
doubtedly, mixed up Rosicrucianism with 



ROSE 



ROSE 



661 



the Masonic legends of the Knights of the 
Round Table, and his assertions must go 
for nothing. 

Others, again, have looked for the origin 
of the Rose Croix degree, or, at least, of 
its emblems, in the Symbola divina et hu- 
mana pontificurn, imperatorura, regum of 
James Typot, or Typotius, the historiogra- 
pher of the Emperor Rudolph II., a work 
which was published in 1601 ; and it is 
particularly in that part of it which is de- 
voted to the " symbol of the holy cross " 
that the allusions are supposed to be found 
which would seem to indicate the author's 
knowledge of this degree. But Ragon re- 
futes the idea of any connection between 
the symbols of Typotius and those of the 
Rose Croix. Robison [Proofs, p. 72,) also 
charges Von Hund with borrowing his 
symbols from the same work, in which, 
however, he declares " there is not the least 
trace of Masonry or Templars." 

Clavel, with his usual boldness of asser- 
tion, which is too often independent of 
facts, declares that the degree was invented 
by the Jesuits for the purpose of counter- 
mining the insidious attacks of the free- 
thinkers upon the Roman Catholic religion, 
but that the philosophers parried the at- 
tempt by seizing upon the degree and giving 
to all its symbols an astronomical significa- 
tion. ClavePs opinion is probably derived 
from one of those sweeping charges of Pro- 
fessor Robison, in which that systematic 
enemy of our Institution declares that, 
about the beginning of the eighteenth cen- 
tury, the Jesuits interfered considerably 
with Masonry, "insinuating themselves 
into the Lodges, and contributing to in- 
crease that religious mysticism that is to be 
observed in all the ceremonies of the Order." 
But there is no better evidence than these 
mere vague assertions of the connection 
of the Jesuits with the Rose Croix degree. 

Oliver (Landm.., ii. 81,) says that the ear- 
liest notice that he finds of this degree is 
in a publication of 1613, entitled La Re- 
formation universelle du monde entur avec la 
fama fraternitatis de V Ordre respectable de 
la Hose Croix. But he adds, that " it was 
known much sooner, although not probably 
as a degree in Masonry ; for it existed as a 
kabbalistic science from the earliest times 
in Egypt, Greece, and Rome, as well as 
amongst the Jews and Moors in times more 
recent." 

Oliver, however, undoubtedly, in the lat- 
ter part of this paragraph, confounds the 
Masonic Rose Croix with the alchemical 
Rosicrucians ; and the former is singularly 
inconsistent with the details that he gives 
in reference to the Rosy Cross of the Royal 
Order of Scotland. 

There is a tradition, into whose authen- 



ticity I shall not stop to inquire, that after 
the dissolution of the Order, many of the 
knights repaired to Scotland and placed 
themselves under the protection of Robert 
Bruce; and that after the battle of Bannock- 
burn, which took place on St. John the 
Baptist's day, in the year 1314, this mon- 
arch instituted the Royal Order of Here- 
dom and Knight of the Rosy Cross, and 
established the chief seat of the Order at 
Kilwinning. From that Order, it seems to 
us by no means improbable that the pres- 
ent degree of Rose Croix de Heroden may 
have taken its origin. In two respects, at 
least, there seems to be a very close con- 
nection between the two systems: they 
both claim the kingdom of Scotland and 
the Abbey of Kilwinning as having been 
at one time their chief seat of government, 
and they both seem to have been instituted 
to give a Christian explanation to Ancient 
Craft Masonry. There is, besides, a simi- 
larity in the names of the degrees of "Rose 
Croix de Heroden," and "Heredom and 
Rosy Cross," amounting almost to an iden- 
tity, which appears to indicate a very inti- 
mate relation of one to the other. 

The subject, however, is in a state of in- 
extricable confusion, and I confess that, 
after all my researches, I am still unable 
distinctly to point to the period when, and 
to the place where, the present degree of 
Rose Croix received its organization as a 
Masonic grade. 

We have this much of history to guide 
us. In the year 1747, the Pretender, 
Prince Charles Edward, established a Chap- 
ter in the town of Arras, in France, with 
the title of the " Chapitre Primordial de 
Rose Croix." The Charter of this body is 
now extant in an authenticated copy de- 
posited in the departmental archives of 
Arras. In it the Pretender styles himself 
" King of England, France, Scotland, and 
Ireland, and, by virtue of this, Sovereign 
Orand Master of the Chapter of H. known 
under the title of the Eagle and Pelican, 
and, since our sorrows and misfortunes, 
under that of Rose Croix." From this we 
may infer that the title of " Rose Croix " was 
first known in 1747 ; that the degree had 
been formerly known as " Knight of the 
Eagle and Pelican," a title which it still 
retains ; that it was at that date introduced 
into France by the Pretender, who bor- 
rowed it from the Rosy Cross of the Royal 
Order of Scotland, of which, because as 
the King of Scotland is the Hereditary 
Grand Master, he, by virtue of his claim to 
the throne, assumed the Grand Mastership. 
Hence it is probable that the Rose Croix 
degree has been borrowed from the Rosy 
Cross of the Scottish Royal Order of Here- 
dom, but in passing from Scotland to 



662 



ROSE 



ROSE 



France it greatly changed its form and 
organization, as it resembles in no respect 
its archetype, except that both are eminent- 
ly Christian in their design. But in its 
adoption by the Ancient and Accepted 
Rite, its organization has been so changed 
that, by a more liberal interpretation of its 
symbolism, it has been rendered less sec- 
tarian and more tolerant in its design. 
For while the Christian reference is pre- 
served, no peculiar theological dogma is 
retained, and the degree is made cosmopolite 
in its character. 

It was, indeed, on its first inception, an 
attempt to Christianize Freemasonry; to 
apply the rites, and symbols, and traditions 
of Ancient Craft Masonry to the last and 
greatest dispensation; to add to the first 
Temple of Solomon and the second of Ze- 
rubbabel a third, that to which Christ al- 
luded when he said, " Destroy this temple, 
and in three days will I raise it up." The 
great discovery which was made in the 
Royal Arch ceases to be of value in this 
degree; for it another is substituted of 
more Christian application ; the Wisdom, 
Strength, and Beauty which supported the 
ancient Temple are replaced by the Chris- 
tian pillars of Faith, Hope and Charity ; 
the great lights, of course, remain, because 
they are of the very essence of Masonry ; 
but the three lesser give way to the thirty- 
three, which allude to the years of the 
Messiah's sojourning on earth. Everything, 
in short, about the degree, is Christian ; but, 
as I have already said, the Christian teach- 
ings of the degree have been applied to the 
sublime principles of a universal system, 
and an interpretation and illustration of 
the doctrines of the "Master of Nazareth," 
so adapted to the Masonic dogma of toler- 
ance, that men of every faith may embrace 
and respect them. It thus performs a 
noble mission. It obliterates, alike, the 
intolerance of those Christians who sought 
to erect an impassable barrier around the 
sheepfold, and the equal intolerance of 
those of other religions who would be 
ready to exclaim " Can any good thing 
come out of Nazareth ? " 
. In the Ancient and Accepted Scottish 
Rite, whence the Rose Croix Masons of the 
United States have received the degree, it is 
placed as the eighteenth on the list. It is 
conferred in a body called a "Chapter," 
which derives its authority immediately 
from the Supreme Council of the Thirty- 
third, and which confers with it only one 
other and inferior degree, that of " Knights 
of the East and West." Its principal offi- 
cers are a Most Wise Master and two 
Wardens. Maundy Thursday and Easter 
Sunday are two obligatory days of meeting. 

The aspirant for the degree makes the 



usual application duly recommended; and 
if accepted, is required, before initiation, to 
make certain declarations which shall show 
his competency for the honor which he 
seeks, and at the same time prove the high 
estimation entertained of the degree by 
those who already possess it. 

The jewel of the Rose Croix is a golden 
compass, extended on an arc to the six- 
teenth part'of a circle, or twenty-two and a 
half degrees. The head of the compass is 
surmounted by a triple crown, consisting 
of three series of points arranged by three, 
five, and seven. Between the legs of the 
compass is a cross resting on the arc ; its 
centre is occupied by a full-blown rose, 
whose stem twines around the lower limb 
of the cross ; at the foot of the cross, on 
the same side on which the rose is exhib- 
ited, is the figure of a pelican wounding its 
breast to feed its young which are in a nest 
surrounding it, while on the other side of 
the jewel is the figure of an eagle with 
wings displayed. On the arc of the circle, 
the P.*. W.\ of the degree is engraved in 
the cipher of the Order. 

In this jewel are included the most im- 
portant symbols of the degree. The Cross, 
the Rose, the Pelican, and the Eagle are all 
important symbols, the explanations of 
which will go far to a comprehension of 
what is the true design of the Rose Croix 
Order. They may be seen in this work 
under their respective titles. 

Rose Croix, Rectified. The name 
given by F. J. W. Schroder to his Rite of 
seven magical, theosophical, and alchemi- 
cal degrees. See Schroeder, Friederioh Joseph 
Wilhelm. 

Rose Croix, Sovereign Prince 
of. . Because of its great importance in the 
Masonic system, and of the many privileges 
possessed by its possessors, the epithet of 
" Sovereign " has been almost universally 
bestowed upon the degree of Prince of Rose 
Croix. Recently, however, the Mother 
Council of the Ancient and Accepted Scot- 
tish Rite at Charleston has discarded this 
title, and directed that the word "Sovereign" 
shall only be applied to the thirty-third 
degree of the Rite; and this is now the 
usage in the Southern Jurisdiction of the 
United States. 

Rose, Knights and Ladies of 
the. See Knight of the Rose. 

Rose, Order of the. A Masonic 
adventurer, Franz Rudolph Van Grossing, 
but whose proper name, Wadzeck says, 
was Franz Matth'aus Grossinger, estab- 
lished, as a financial speculation, at Berlin, 
in 1778, an androgynous society, which he 
called Rosen- Order, or the Order of the 
Rose. It consisted of two degrees : 1 . Fe- 
male Friends, and 2. Confidants ; and the 



ROSENKREUZ 



ROSICRUCIANISM 



663 



meetings of the society were designated as 
" holding the rose." The society had but 
a brief duration, and the life and adven- 
tures of the founder and the secrets of the 
Order were published in 1789, by Friederich 
Wadzeck, in a work entitled Leben und 
Schicksale des beruchtigten F. R. Von Gross- 
ing. 

Rosenkreuz, Christian. An as- 
sumed name, invented, it is supposed, by 
John Valentine Andrea, and by which he 
designated a fictitious person, to whom he 
has attributed the invention of Rosicru- 
cianism. See this word. . 

Rosicrucianism. Many writers 
have sought to discover a close connection 
between the Rosicrucians and the Freema- 
sons, and some, indeed, have advanced the 
theory that the latter are only the succes- 
sors of the former. Whether this opinion 
be correct or not, there are sufficient coin- 
cidences of character between the two to 
render the history of Rosicrucianism highly 
interesting to the Masonic student. 

There appeared at Cassel, in the year 
1614, a work bearing the title of Allge- 
meine und General- Reformation der ganzen 
weiten Welt. Beneben der Fama Fraternita- 
tis des Loblichen Ordens des Rosencreuzes an 
alle Gelehrteund Hdupter Europd geschrieben. 
A second edition appeared in 1615, and 
several subsequent ones ; and in 1652 it was 
introduced to the English public in a trans- 
lation by the celebrated adept, Thomas 
Vaughan, under the title of Fame and Con- 
fession of Rosie- Cross. 

This work has been attributed, although 
not without question, to the philosopher 
and theologian, John Valentine Andrea, 
who is reported, on the authority of the 
preacher, M. C. Hirschen, to have confessed 
that he, with thirty others in Wurtemberg, 
had sent forth the Fama Fraternitatis ; that 
under this veil they might discover who 
were the true lovers of wisdom, and induce 
them to come forward. 

In this work Andrea gives an account of 
the life and adventures of Christian Rosen- 
kreuz, a fictitious personage, whom he 
makes the founder of the pretended Society 
of Rosicrucians. 

According to Andrea's tale, Rosenkreuz 
was of good birth, but, being poor, was 
compelled to enter a monastery at a very 
early period of his life. At the age of 100 
years, he started with one of the monks on a 
pilgrimage to the Holy Sepulchre. On 
their arrival at the island of Cyprus, the 
monk was taken sick and died, but Rosen- 
kreuz proceeded on his journey. At Da- 
mascus he remained for three years, de- 
voting himself to the study of the occult 
sciences, taught by the sages of that city. 
He then sailed for Egypt, where he con- 



tinued his studies; and, having traversed 
the Mediterranean, he at length arrived at 
Fez, in Morocco, as he had been directed 
by his masters of Damascus. He passed 
two years in acquiring further information 
from the philosophers of Africa, and then 
crossed over into Spain. There, however, 
he met with an unfavorable reception, and 
then determined to return to Germany, and 
give to his own countrymen the benefit of 
his studies and researches, and to establish 
there a society for the cultivation of the 
sciences which he had acquired during his 
travels. Accordingly, he selected three of 
the monks of the old convent in which he 
was educated. To them he imparted his 
knowledge, under a solemn vow of secrecy. 
He imposed on them the duty of commit- 
ting his instructions to writing, and form- 
ing a magic vocabulary for the benefit of 
future students. They were also taught 
the science of medicine, and prescribed 
gratuitously for all the sick who applied to 
them. But the number of their patients 
soon materially interfering with their 
other labors, and the new edifice, the 
House of the Holy Spirit, being now 
finished, Father Christian, as he was called, 
resolved to enlarge his society by the ini- 
tiation of four new members. 

The eight brethren being now thoroughly 
instructed in the mysteries, they agreed to 
separate — two to remain with Father 
Christian, and the others to travel, but to 
return at the end of each year, and mu- 
tually to communicate the results of their 
experience. The two who had remained 
at home were then relieved by two of the 
others, and they again separated for another 
year. 

The society thus formed was governed 
by a code of laws, by which they agreed 
that they would devote themselves to no 
occupation except that of physic, which 
they were to practise without pecuniary 
reward; that they would not distinguish 
themselves from the rest of the world by 
any peculiar costume ; that each one should 
annually present himself at the House of 
the Holy Spirit, or send an excuse for his 
absence ; that each one should, during his 
life, appoint somebody to succeed him at 
his death ; that the letters R. C. were to be 
their title and watchword; and that the 
brotherhood should be kept a secret for one 
hundred years. 

At the age of 106 years Father Chris- 
tian Rosenkreuz died, and was buried 
by the two brethren who had remained 
with him; but the place of his burial re- 
mained a secret to all of the rest — the two 
carrying the mystery with them to the 
grave. The society, however, continued, 
notwithstanding the death of the founder, 



664 



ROSICRUCIANISM 



ROSICRUCIANISM 



to exist, but unknown to the world, always 
consisting of eight members. There was <a 
tradition among them, that at the end of 
one hundred and twenty years the grave of 
Father Rosenkreuz was to be discovered, 
and the brotherhood no longer remain a 
secret. About that time the brethren began 
to make some alterations in their building, 
and attempted to remove to a more fitting 
situation the memorial table on which 
was inscribed the names of those who had 
been members of the fraternity. The plate 
was of brass, and was affixed to the wall 
by a nail driven through its centre ; but so 
firmly was it attached, that in tearing it 
away, a portion of the plaster came off and 
exposed a secret door. Upon removing the 
incrustation on the door, there appeared 
written in large letters, " Post cxx An- 
NOS Patebo " — after one hundred and twenty 
years I will appear. Returning the next 
morning to renew their researches, they 
opened the door and discovered a heptag- 
onal vault, each of its seven sides being 
five feet wide, and in height eight feet. 
The light Vas received from an artificial 
sun in the roof, and in the middle of the 
floor there stood, instead of a tomb, a circu- 
lar altar, on which was an inscription, im- 
porting that this apartment, as a compen- 
dium of the universe, had been erected by 
Christian Rosenkreuz. Other later in- 
scriptions about the apartment — such as 
Jesus mihi omnia ; Legis jugum ; Libertas 
Evangelii : Jesus is my all ; the yoke of the 
law ; the liberty of the Gospel — indicated 
the Christian character of the builder. In 
each of the sides was a door opening into 
a closet, and in these closets they found 
many rare and valuable articles, such as 
the life of the founder, the vocabulary of 
Paracelsus, and the secrets of the Order, 
together with bells, mirrors, burning lamps, 
and other curious articles. On removing 
the altar and a brass plate beneath it, they 
came upon the body of Rosenkreuz in a 
perfect state of preservation. 

Such is the sketch of the history of the 
Rosicrucians given by Andrea in his Fama 
Fraternitatis. It is evidently a romance; 
and scholars now generally assent to the 
theory advanced by Nicolai, that Andrea, 
who, at the time of the appearance of his 
book, was a young man full of excitement, 
seeing the defects of the sciences, the the- 
ology, and the manners of his time, sought 
to purify them ; and, to accomplish this 
design, imagined the union into one body 
of all those who, like himself, were the 
admirers of true virtue; in other words, 
that he wrote this account of the rise and 
progress of Rosicrucianism for the purpose 
of advancing, by a poetical fiction, his pecu- 
liar views of morals and religion. 



But the fiction was readily accepted as a 
truth by most people, and the invisible 
society of Rosenkreuz was sought for with 
avidity by many who wished to unite with 
it. The sensation produced in Germany 
by the appearance of Andrea's book was 
great ; letters poured in on all sides from those 
who desired to become members of the 
Order, and who, as proofs of their qualifi- 
cations, presented their claims to skill in 
Alchemy and Kabbalism. No answers, of 
course, having been received to these peti- 
tions for initiation, most of the applicants 
were discouraged and retired; but some 
were bold, became impostors, and pro- 
claimed that they had been admitted into 
the society, and exercised their fraud upon 
those who were credulous enough to be- 
lieve them. There are records that some 
of these charlatans, who extorted money 
from their dupes, were' punished for their 
offence by the magistrates of Nuremberg, 
Augsburg, and some other German cities. 
There was, too, in Holland, in the year 
1722, a Society of Alchemists, who called 
themselves Rosicrucians, and who claimed 
that Christian Rosenkreuz was . their 
founder, and that they had affiliated soci- 
eties in many of the German cities. But 
it is not to be doubted that this was a self- 
created society, and that it had nothing in 
common, except the name, with the imag- 
inary brotherhood invented by Andrea. 
Des Cartes, indeed, says that he sought in 
vain for a Rosicrucian Lodge in Germany. 

But although the brotherhood of Rosen- 
kreuz, as described by Andrea in his Fama 
Fraternitatis, his Chemical Nuptuals, and 
other works, never had a real tangible ex- 
istence as an organized society, the opinions 
advanced by Andrea took root, and gave 
rise to the philosophic sect of the Rosicru- 
cians, many of whom were to be found, 
during the seventeenth century, in Ger- 
many, in France, and in England. Among 
these were such men as Michael Maier, 
Richard Fludd, and Elias Ash mole. Nico- 
lai even thinks that he has found some 
evidence that the Fama Fraternitatis sug- 
gested to Lord Bacon the notion of his 
Instauratio Magna. But, as Vaughan says, 
{Hours with the Mystics, ii. 104,) the name 
Rosicrucian became by degrees a generic 
term, embracing every species of doubt, 
pretension, arcana, elixers, the philoso- 
pher's stone, theurgic ritual, symbols, or 
initiations. 

Higgins, Sloane, Vaughan, and several 
other writers have asserted that Freema- 
sonry sprang out of Rosicrucianism. But 
this is a great error. Between the two 
there is no similarity of origin, of design, 
or of organization. The symbolism of 
Rosicrucianism is derived from a hermetic 



ROSICRUCIANISM 



ROSICRUCIANISM 



665 



philosophy ; that of Freemasonry from an 
operative art. The latter had its cradle in 
the Stonemasons of Strasburg and the 
Masters of Como long before the former 
had its birth in the inventive brain of John 
Valentine Andreii. 

It is true, that about the middle of the 
eighteenth century, a period fertile in the 
invention of high degrees, a Masonic Rite 
was established which assumed the name 
of Rose Croix Masonry, and adopted the 
symbol of the Rose and Cross. But this 
was a coincidence, and not a consequence. 
There was nothing in common between 
them and the Rosicrucians, except the 
name, the symbol, and the Christian char- 
acter. Doubtless the symbol was suggested 
to the Masonic Order from the use of it by 
the philosophic sect; but the Masons modi- 
fied the interpretation, and the symbol, of 
course, gave rise to the name. But here 
the connection ends. A Rose Croix Ma- 
son and a Rosicrucian are two entirely dif- 
ferent persons. 

The Rosicrucians had a large number of 
symbols, some of which were in common 
with those of the Freemasons, and some 
peculiar to themselves. The principal of 
these were the globe, the circle, the com- 
passes, the square, (both the working-tool 
and the geometrical figure,) the triangle, 
the level, and the plummet. These are, 
however, interpreted, not like the Masonic, 
as symbols of the moral virtues, but of 
the properties of the philosopher's stone. 
Thus, the twenty-first emblem of Michael 
Maier's Atlanta Fugiens gives the fol- 
lowing collection of the most important 
symbols : A philosopher is measuring with 
a pair of compasses a circle which sur- 
mounts a triangle. The triangle encloses 
a square, within which is another circle, and 
inside of the circle a nude man and woman, 
representing, it may be supposed, the first 
step of the experiment. Over all is this epi- 
graph : " Fac ex mare et femina circulum, 
indequadrangulum,hinctriangulum,faccir- 
culum et habebis lapidem Philosophorum." 
That is, " Make of man and woman a cir- 
cle; thence a square; thence a triangle; 
form a circle, and you will have the Phil- 
osopher's stone." But it must be remem- 
bered that Hitchcock, and some other 
recent writers, have very satisfactorily 
proved that the labors of the real hermetic 
philosophers (outside of the charlatans) 
were rather of a spiritual than a material 
character; and that their "great work" 
symbolized not the acquisition of inex- 
haustible wealth and the infinite prolonga- 
tion of life, but the regeneration of man 
and the immortality of the soul. 

As to the etymology of the word Rosicru- 
cian, several derivations have been given. 
41 



Peter Gassendi (Exam. Phil. Fludd, sect. 
15,) first, and then Mosheim, (Hist. Eccles., 
iv., i.,) deduce it from the two words ros, 
dew, and crux, a cross, and thus define it : 
Dew, according to the Alchemists, was the 
most powerful of all substances to dissolve 
gold ; and the cross, in the language of the 
same philosophers, was identical with light, 
or LVX, because the figure of a cross ex- 
hibits the three letters of that word. But 
the word lux was referred to the seed or 
menstruum of the Red Dragon, which was 
that crude and material light which, being 
properly concocted and digested, produces 
gold. Hence, says Mosheim, a Rosicru- 
cian is a philosopher, who by means of dew 
seeks for light, that is, for the substance 
of the philosopher's stone. But notwith- 
standing the high authority for this ety- 
mology, I think it untenable, and alto- 
gether at. variance with the history of the 
origin of the Order, as will be presently 
seen. 

Another and more reasonable derivation 
is from rose and cross. This was undoubt- 
edly in accordance with the notions of An- 
drea, who was the founder of the Order, 
and gave it its name, for in his writings 
he constantly calls it the " Fraternitas 
Roseae Crucis," or "the Fraternity of the 
Rosy Cross." If the idea of dew had been 
in the mind of Andrea in giving a name to 
the society, he would have called it the 
" Fraternity of the Dewy Cross," not that 
of the " Rosy Cross." "Fraternitas Roscidae 
Crucis," not " Roseae Crucis." This ought 
to settle the question. The man who in- 
vents a thing has the best right to give it a 
name. 

The origin and interpretation of the sym- 
bol have been variously given. Some have 
supposed that it was derived from the 
Christian symbolism of the rose and the 
cross. This is the interpretation that has 
been assumed by the Rose Croix Order of 
the Masonic system ; but it does not thence 
follow that the same interpretation was 
adopted by the Rosicrucians. Others say 
that the rose meant the generative princi- 
ple of nature, a symbolism borrowed from 
the Pagan mythologers, and not likely to 
have been appropriated by Andrea. Others, 
again, contend that he derived the symbol 
from his own arms, which were a St. An- 
drew's cross between four roses, and that he 
alluded to Luther's well-known lines: 

" Des Christen Herz auf Rosen geht, 
Wenn's mitten unter'n Kreutze stent," 

i. e., " The heart of the Christian goes upon 
roses when it stands close beneath the 
cross." But whatever may have been the 
effect of Luther's lines in begetting an idea, 



666 



ROSICRUCIAN 



ROYAL 



the suggestion of Andrea's arms must be 
rejected. The symbol of the Rosicrucians 
was a single rose upon a passion cross, very- 
different from four roses surrounding a St. 
Andrew's cross. 

Another derivation may be suggested, 
namely : That, the rose being a symbol of 
secrecy, and the cross of light, the rose and 
cross were intended to symbolize the secret 
of the true light, or the true knowledge, 
which the Rosicrucian brotherhood were to 
give to the world at the end of the hundred 
years of their silence, and for which pur- 
pose of moral and religious reform Andrea 
wrote his books and sought to establish his 
sect. But the whole subject of Rosicrucian 
etymology is involved in confusion. 

Rosicrucian Society of Eng- 
land. A society whose objects are of a 
purely literary character, and connected 
with the sect of the Rosicrucians of the 
Middle Ages. It is secret, but not Masonic, 
in its organization ; although many of the 
most distinguished Masons of England take 
great interest in it, and are active members 
of the society. 

Rosy Cross. One of the degrees con- 
ferred in the Royal Order of Scotland, which 
see. 

Bough Ashlar. See Ashlar. 

Round Table, King Arthur's. 
The old English legends, derived from the 
celebrated chronicle of the twelfth century 
known as the Brut of England, say that the 
mythical King Arthur, who died in 542, of 
a wound received in battle, instituted a 
company of twenty-four (or, according to 
some, twelve,) of his principal knights, 
bound to appear at his court on certain sol- 
emn days, and meet around a circular ta- 
ble, whence they were called " Knights of 
the Round Table." Arthur is said to have 
been the institutor of those military and re- 
ligious orders of chivalry which afterwards 
became so common in the Middle Ages. 
Into the Order which he established none 
were admitted but those who had given 
proofs of their valor; and the knights were 
bound to defend widows, maidens, and 
children ; to relieve the distressed, maintain 
the Christian religion, contribute to the 
support of the church, protect pilgrims, 
advance honor, and suppress vice. They 
were to administer to the care of soldiers 
wounded in the service of their country, 
and bury those who died, to ransom cap- 
tives, deliver prisoners, and record all no- 
ble enterprises for the honor and renown 
of the noble Order. King Arthur and his 
knights have been very generally consid- 
ered by scholars as mythical ; notwithstand- 
ing that, many years ago Whittaker, in his 
History of Manchester, attempted to estab- 



lish the fact of his existence, and to sepa- 
rate the true from the fabulous in his his- 
tory. The legend has been used by some 
of the fabricators of irregular degrees in 
Masonry. 

Round Towers of Ireland. Edi- 
fices, sixty-two in number, varying in 
height from 80 to 120 feet, which are found 
in various parts of Ireland. They are 
cylindrical in shape, with a single door 
eight or ten feet from the ground, and a 
small aperture near the top. The question 
of their origin and design has been a source 
of much perplexity to antiquaries. They 
have been supposed by Montmorency to 
have been intended as beacons; by Val- 
lancey, as receptacles of the sacred fire; 
by O'Brien, as temples for the worship of 
the sun and moon ; and more recently, by 
Petrie, simply as bell-towers, and of very 
modern date. This last theory has been 
adopted by many; while the more probable 
supposition is still maintained by others, 
that, whatever was their later appropria- 
tion, they were, in their origin, of a phallic 
character, in common with the towers of 
similar construction in the East. O'Brien's 
work On the Hound Towers of Ireland, which 
was somewhat extravagant in its arguments 
and hypotheses, led some Masons to adopt, 
forty years ago, the opinion that they were 
originally the places of a primitive Ma- 
sonic initiation. But this theory is no 
longer maintained as tenable. 

Rowers. See Knight Bower. 

Royal and Select Masters. See 
Council of Royal and Select Masters. 

Royal Arch, Ancient. See Knight 
of the Ninth Arch. 

Royal Arch Apron. At the trien- 
nial meeting of the General Grand Chap- 
ter of the United States at Chicago, in 
1859, a Royal Arch apron was prescribed, 
consisting of a lamb-skin, (silk or satin 
being strictly prohibited,) to be lined and 
bound with scarlet, on the flap of which 
should be placed a triple tau cross within a 
triangle, and all within a circle. 




Royal Arch Badge. The triple 
tau, consisting of three tau crosses con- 
joined at their feet, constitutes the Royal 
Arch badge. The English Masons call it 



ROYAL 



ROYAL 



667 



R 



the "emblem of all emblems," and the 
" grand emblem of Eoyal Arch Masonry." 
The English Royal Arch lecture 
thus defines it : " The triple tau 
forms two right angles on each 
of the exterior lines, and another 
at the centre, by their union ; for 
the three angles of each triangle are equal 
to two right angles. This, being triplified, 
illustrates the jewel worn by the compan- 
ions of the Royal Arch, which, by its inter- 
section, forms a given number of angles 
that may be taken in five several combina- 
tions." It is used in the Royal Arch Ma- 
sonry of Scotland, and has, for the last ten 
or fifteen years, been adopted officially in 
the United States. 

Royal Arch Banners. See Ban- 
ners, Royal Arch. 

Royal Arch Captain. The sixth 
officer in a Royal Arch Chapter according 
to the American system. He represents 
the sar hatabahim., or Captain of the King's 
Guards. He sits in front of the Council 
and at the entrance to the fourth veil, to 
guard the approaches to which is his duty. 
He wears a white robe and cap, is armed 
with a sword, and bears a white banner on 
which is inscribed a lion, the emblem of 
the tribe of Judah. His jewel is a triangu- 
lar plate of gold inscribed with a sword. 
In the preliminary Lodges of the Chapter 
he acts as Junior Deacon. 

Royal Arch Clothing. The cloth- 
ing or regalia of a Royal Arch Mason in 
the American system consists of an apron, 
(already described,) a scarf of scarlet vel- 
vet or silk, on which is embroidered or 
painted, on a blue ground, the words, 
" Holiness to the Lord ; " and if an officer, 
a scarlet collar, to which is attached the 
jewel of his office. The scarf, once uni- 
versally used, has, within a few years past, 
been very much abandoned. Every Royal 
Arch Mason should also wear at his button- 
hole, attached by a scarlet ribbon, the jewel 
of the Order. 

Royal Arch Colors. The peculiar 
color of the Royal Arch degree is red or 
scarlet, which is symbolic of fervency and 
zeal, the characteristics of the degree. The 
colors also used symbolically in the deco- 
rations of a Chapter are blue, purple, scar- 
let, and white, each of which has a symbolic 
meaning. See Veils of the Tabernacle. 

Royal Arch Degree. If we except 
the Master's, there is no other degree in 
Masonry that has been so extensively dif- 
fused, or is as important in its historical 
and symbolical import, as the Royal Arch, 
or, as it has been called, on account of its 
sublime significance, the "Holy Royal 
Arch." Dermott calls it " the root, heart, 
and marrow of Masonry," and Oliver says 



that it is "indescribably more august, 
sublime, and important than any which 
precede it, and is, in fact, the summit and 
perfection of ancient Masonry." It is 
found, in fact, in every Rite, in some modi- 
fied form, and sometimes under a different 
name, but always preserving those same 
symbolic relations to the Lost Word which 
constitute its essential character. 

Whoever carefully studies the Master's 
degree in its symbolic signification will be 
convinced that it is in a mutilated condi- 
tion, that is, that it is imperfect and unfin- 
ished in its history, and that, terminating 
abruptly in its symbolism, it leaves the 
mind still waiting for something that is 
necessary to its completeness. This defi- 
ciency is supplied by the Royal Arch de- 
gree. Hence, when the union took place 
in England, in 1813, between the two rival 
Grand Lodges, while there was a strong 
and hereditary disposition on the part of 
the English Masons to preserve the sim- 
plicity of the Old York Rite by confining 
Freemasonry to the three symbolical de- 
grees, it was found necessary to define An- 
cient Craft Masonry as consisting of three 
degrees, " including the Holy Royal Arch." 

There was a time, undoubtedly, when the 
Royal Arch did not exist as an independent 
degree, but was a complementary part of 
the 'Master's degree, to which it gave a 
necessary completion. Ramsay introduced 
it into the high degrees on the continent ; 
Dermott fabricated it for the use of his 
Grand Lodge; and Dunckerley is said to 
have dissevered it from the third degree in 
the legal Grand Lodge of England. The 
precise method and time of its disseverance 
from the third establishment, as an inde- 
pendent degree in England and America, 
constitutes an important and interesting 
part of the history of Masonry. 

It is evident that the existence of the 
Royal Arch as an independent and distinct 
degree dates at a comparatively modern 
period. In none of the old manuscript 
records of Masonry is there the slightest 
allusion to it, and Anderson does not make 
any reference to it in his history of the 
Order. The true word, which constitutes 
the essential character of the Royal Arch 
degree, was found by Dr. Oliver in an old 
Master Mason's tracing-board of the date 
of about 1725: and hence he concludes 
{Or. of the Eng. R. A., p. 20,) "that the 
word, at that time, had not been severed 
from the third degree and transferred to 
another," — in other words, that the Royal 
Arch degree had not then been fabricated. 
The earliest mention of it in England that 
he could find was in the year 1740, just two 
years after the schism which separated the 
Ancient from the Modern Grand Lodge, — 



668 



ROYAL 



ROYAL 



I use the usually accepted titles, without 
any reference to their propriety, — and he 
attributes its fabrication to the former 
body. Stone, [Letters on Masonry, p. 50,) 
with a very imperfect knowledge of Ma- 
sonic history, attributes its origin to the 
Primordial Chapter of Arras. But that body 
was established by the young Pretender 
in 1747, and Oliver, as is seen, recognized 
the existence of the degree in England 
seven years before. The truth, however, 
is, that Ramsay had long before incorpo- 
rated a Royal Arch degree under a different 
title in his high degrees, and there is no 
doubt that Dermott, who was really the 
inventor of the English system, was in- 
debted to him for many of his ideas, as 
Dunckerley subsequently was when he 
composed the Royal Arch for the legal 
Grand Lodge ; but the system of Ramsay 
was very different in its main details from 
that of either. Ramsay, about the time of 
Dermott's innovation, had visited England, 
and attempted to introduce his high de- 
grees, which were rejected by the legal 
Grand Lodge ; and there is every reason to 
believe that he communicated to seceding 
Masons a portion of the inventions which 
he had engrafted upon the Masonry of the 
continent. 

Oliver says of the Royal Arch that was 
invented by the seceders that, " although it 
contained elements of the greatest sublim- 
ity, it was imperfect in its construction 
and unsatisfactory in its result ; which will 
tend to show, from the crude and imperfect 
state in which it then appeared, that the 
degree was in its infancy. The anachro- 
nisms with which it abounded, "and the 
loose manner in which its parts were fitted 
into each other, betrayed its recent origin. 
In fact, it was evidently an attempt to com- 
bine several of the continental degrees of 
sublime Masonry into one, without regard 
to the order of time, propriety of arrange- 
ment, or any other consistent principle ; 
and therefore we find in the degree, as it 
was originally constructed, jumbled together 
in a state of inextricable confusion, the 
events commemorated in Ramsay's Royal 
Arch, the Knights of the Ninth Arch, of 
the Burning Bush, of the East or Sword, 
of the Red Cross, the Scotch Fellow Craft, 
the Select Master, the Red Cross Sword of 
Babylon, the Rose Croix, etc." 

As late as the year 1758, the Constitu- 
tional Grand Lodge had no Royal Arch 
degree, for in that year the Grand Secretary 
declared that " our society is neither Arch, 
Royal Arch, nor Ancient ; " and in the lecture 
of the third degree prepared byAnderson and 
Desaguliers it is said " that which was lost 
is now found," meaning, says Oliver, that 
the Master Mason's word was delivered to 



the newly raised Master in the latter cere- 
monies of the third degree, which would 
preclude the necessity for a Royal Arch 
degree. 

But about the year 1766, Thomas Dunck- 
erley, who had been authorized by the Con- 
stitutional Grand Lodge, or the "Moderns," 
to inaugurate a new system of lectures, 
commenced his modifications of the old 
system, which had been hitherto practised 
by dissevering the Master's word from the 
third degree. This involved the necessity 
of anew degree; and Dunckerley, borrowing 
from Ramsay, from Dermott, and from his 
own invention, fabricated tne degree of 
Royal Arch for the Modern Masons ; a vio- 
lent innovation, for the success of which he 
was indebted only to his own great popu- 
larity among the Craft and the influence of 
the Grand Master. Oliver thinks, for good 
reasons, that the introduction of the Royal 
Arch degree into the Modern system could 
not have been earlier than the dedication 
of Freemasons' Hall in 1776. Ten years 
after the regulations of the degree were first 
established, and at the union of the two 
Grand Lodges in 1813, the Holy Royal 
Arch was formally and officially recognized 
as a part of Ancient Craft Masonry, and 
so it has ever since remained. 

The result of our investigations, in which 
we have mainly relied on the authority of 
the learned Oliver, is that, until the year 
1740, the essential element of the Royal 
Arch constituted a component part of the 
Master's degree, and was of course its con- 
cluding portion; that as a degree it was 
not at all recognized, being but the com- 
plement of one ; that about that time it 
was dissevered from its original connection 
and elevated to the position and invested 
with the form of a distinct degree by the 
body which called itself " the Grand Lodge 
of England according to the Old Constitu- 
tions," but which is more familiarly known 
as the Dermott or the Athol Grand Lodge, 
and frequently as " the Ancients ;" that in 
1776 a similar degree, fabricated by Dunck- 
erley, was adopted by the Constitutional 
Grand Lodge, or the "Moderns," and 
that in 1813 it was formally recognized as 
a part of the York Rite by the United 
Grand Lodge of England. 

In America, the history of the degree 
followed that of the English system. As 
most of the American Lodges derived their 
Warrants from the Athol Grand Lodge, 
the Royal Arch must have been introduced 
at the time of their constitution. The 
government of the degree was for a long 
time under the Master's Lodges, and many 
years elapsed before it was taken thence 
and placed under the control of distinct 
bodies called Grand Chapters. In America, 



KOYAL 



ROYAL 



669 



it was not until 1798 that a Grand Chapter 
was formed, and many Lodges persisted for 
some years after in conferring the Royal 
Arch degree under the authority of their 
Warrants from Grand Lodges. 

Maintaining everywhere an identity in 
its symbolic signification, the Royal Arch 
varies in different countries in its historical 
details. 

Ramsay's degree, from which all the con- 
tinental systems originated, is entirely dif- 
ferent from that practised in Great Britain, 
in Ireland, and in the United States. Its 
type may be found in the thirteenth degree, 
or Knight of the Ninth Arch of the An- 
cient and Accepted Scottish Rite. 

In England, Scotland, and the United 
States, the circumstance on which the de- 
gree is founded, or, in technical language, 
the legend, is the same; but the preliminary 
organization is different in each country. 

In England, in 1834, considerable changes 
were made in the ceremonies of exaltation, 
but the general outline of the system was 
preserved. The degree is the fourth in the 
Masonic series, and a Master Mason who 
has been so for twelve months is eligible 
for exaltation. The principal officers of 
an English Chapter are : three Principals, 
Zerubbabel, Haggai, and Joshua; three 
Sojourners and two Scribes, Ezra and Ne- 
hemiah ; a Treasurer and a Janitor. 

In Scotland, the preliminary degrees are : 
Mark, Past, Excellent, and Super-Excel- 
lent Master, and the principal officers are 
the same as in England. 

In Ireland, the legend was formerly dif- 
ferent from that of England, and founded 
on events recorded in the Second Book of 
Chronicles, (xxxiv. 14,) where Hilkiah is 
said to have " found a book of the law of 
the Lord given by Moses." The date of 
this degree was, therefore, 624 B. c, or ninety 
years after ours. The preliminary or qual- 
ifying degrees were : Past, Excellent, and 
Super- Excellent. But the Irish system was 
changed some years ago, and a new ritual, 
somewhat resembling the American, was 
adopted. The officers do not materially 
differ from those of English and Scottish 
Chapters. 

In America, the legend is the same as the 
English, but varying in some of its details. 
The preliminary degrees are : Mark, Past, 
and Most Excellent Master; and the prin- 
cipal officers are : High Priest, King, Scribe, 
Captain of the Host, Principal Sojourner, 
Royal Arch Captain, and three Grand 
Masters of the Veils. 

I have said that, however the legend or 
historical basis might vary in the different 
Rites, in all of them the symbolical signifi- 
cation of the Royal Arch was identical. 
Hence, the building of a second Temple, so 



prominent a symbol in the English and 
American systems, and so entirely unknown 
in the continental, cannot be considered as 
an essential point in the symbolism of the 
degree. It is important in the systems in 
which it occurs, but it is not essential. 
The true symbolism of the Royal Arch 
system is founded on the discovery of the 
Lost Word. 

It can never be too often repeated that 
the WORD is, in Masonry, the symbol of 
TRUTH. This truth is the great object 
of pursuit in Masonry — the scope and ten- 
dency of all its investigations — the prom- 
ised reward of all Masonic labor. Sought 
for diligently in every degree, and con- 
stantly approached, but never thoroughly 
and intimately embraced, at length, in the 
Royal Arch, the veils which concealed the 
object of search from our view are with- 
drawn, and the inestimable prize is re- 
vealed. 

This truth, which Masonry makes the 
great object of its investigations, is not the 
mere truth of science, or the truth of his- 
tory, but is the more important truth which 
is synonymous with the knowledge of the 
nature of God, — that truth which is em- 
braced in the sacred Tetragrammaton, or 
omnific name, including in its signification 
his eternal, present, past, and future exist- 
ence, and to which he himself alluded when 
he declared to Moses, "I appeared unto 
Abraham, unto Isaac, and unto Jacob by 
the name of God Almighty; but by my 
name Jehovah was I not known unto 
them." 

The discovery of this truth is, then, the 
essential symbolism of the Royal Arch 
degree. Wherever it is practised, — and 
under some peculiar name the degree is 
found in every Rite of Masonry, — this 
symbolism is preserved. However the le- 
gend may vary, however the ceremonies 
of reception and the preliminary steps of 
initiation may differ, the consummation 
is always the same — the great discovery 
which represents the attainment of Truth. 

Royal Arch, Grand. The thirty- 
first degree of the Rite of Mizraim. It 
is nearly the same as the thirteenth de- 
gree of the Ancient and Accepted Scottish 
Rite. 

Royal Arch Jewel. The jewel 
which every Royal Arch Mason is per- 
mitted to wear as a token of his connection 
with the Order. It is usually suspended 
by a scarlet ribbon to the button. It is of 
gold, and consists of a triple tau cross 
within a triangle, the whole circumscribed 
by a circle. This jewel is eminently sym- 
bolic. The tau being the mark mentioned 
by Ezekiel (ix. 4,) by which those were dis- 
tinguished who were to be saved from the 



670 



ROYAL 



ROYAL 



wicked who were to be slain ; the triple tau 
is symbolic of the peculiar and more emi- 
nent separation of Royal Arch Masons 
from the profane ; the triangle, or delta, is a 
symbol of the sacred name of God, known 




only to those who are thus separated ; and 
the circle is a symbol of the eternal life, 
which is the great dogma taught by Royal 
Arch Masonry. Hence, by this jewel, the 
Royal Arch Mason makes the profession 
of his separation from the unholy and pro- 
fane, his reverence for God, and his belief 
in the future and eternal life. 

Royal Arch Masonry. That di- 
vision of Speculative Masonry which is en- 
gaged in the investigation of the mysteries 
connected with the Royal Arch, no matter 
under what name or in what Rite. Thus 
the mysteries of the Knight of the Ninth 
Arch constitute the Royal Arch Masonry 
of the Ancient and Accepted Scottish Rite 
just as much as those of the Royal Arch of 
Zerubbabel do the Royal Arch of the York 
and American Rites. 

Royal Arch of Enoch. The Royal 
Arch system which is founded upon the le- 
gend of Enoch. It is said to have been 
the basis of Ramsay's Royal Arch. See 
Enoch. 

Royal Arch of Ramsay. The 
system of Royal Arch Masonry invented 
early in the last century by the Chevalier 
Ramsay. It was the first fabrication of the 
Royal Arch degree in an independent form, 
and, although rejected by the English Ma- 
sons, has been adopted as the basis of the 
system in many of the continental Rites. 
The thirteenth degree of the Ancient and 
Accepted Scottish Rite is probably a very 
fair representation of it, at least substanti- 
ally. It exercised some influence also 
upon Dermott and Dunckerley in their 
composition of their Royal Arch systems. 

Royal Arch of Solomon. One of 
the names of the degree of Knight of the 
Ninth Arch, or thirteenth degree of the 
Ancient and Accepted Scottish Rite. 

Royal Arch of Zerubbabel. The 
Royal Arch degree of the York and Ameri- 



can Rites is so called to distinguish it from 
the Royal Arch of Solomon in the Ancient 
and Accepted Scottish Rite. 

Royal Arch Robes. In the work- 
ing of a Royal Arch Chapter in the United 
States great attention is paid to the robes 
of the several officers. The High Priest 
wears, in imitation of the high priest of 
the Jews, a robe of blue, purple, scarlet, 
and white linen, and is decorated with the 
breastplate and mitre. The King wears a 
scarlet robe, and has a crown and sceptre. 
The Scribe wears a purple robe and turban. 
The Captain of the Host wears a white 
robe and cap, and is armed with a sword. 
The Principal Sojourner wears a dark robe, 
with tessellated border, a slouched hat, and 
pilgrim's staff. The Royal Arch Captain 
wears a white robe and cap, and is armed 
with a sword. The three Grand Masters 
of the Veils wear, respectively, the Grand 
Master of the third veil a scarlet robe and 
cap, of the second veil a purple robe and 
cap, of the first veil a blue robe and cap. 
Each is armed with a sword. The Treas- 
urer, Secretary, and Sentinel wear no robes 
nor peculiar dress. All of these robes 
have either a historical or symbolical allu- 
sion. 

Royal Arch Tracing-Board. 
The oldest Royal Arch tracing-board ex- 
tant is one which was formerly the prop- 
erty of a Chapter in the city of Chester, and 
which Dr. Oliver thinks was " used only a 
very few years after the degree was admit- 
ted into the system of constitutional Ma- 
sonry." He has given a copy of it in his 
work On the Origin of the English Royal 
Arch. The symbols which it displays are, 
in the centre of the top an arch scroll, with 
the words in Greek, EN APXH HN A0r02, 
i. e., In the beginning was the Word; beneath, 
the word JEHOVAH written in kabbalis- 
tic letters ; on the right side an arch and 
keystone, a rope falling in it, and a sun 
darting its rays obliquely ; on the left a 
pot of incense beneath a rainbow ; in the 
centre of the tracing-board, two interlaced 
triangles and a sun in the centre, all sur- 
rounded by a circle ; on the right and left 
of this the seven-branched candlestick and 
the table of show- bread. Beneath all, on 
three scrolls, are the words, "Solomon, 
King of Israel; Hiram, King of Tyre; 
Hiram, the Widow's Son," in Hebrew and 
Latin. Dr. Oliver finds in these emblems 
a proof that the Royal Arch was originally 
taken from the Master's degree, because 
they properly belong to that degree, accord- 
ing to the English lecture, and were after- 
wards restored to it. But the American 
Mason will find in this board how little his 
system has varied from the primitive one 
practised at Chester, since all the emblems, 



ROYAL 



ROYAL 



671 



with the exception of the last three, are 
Btill recognized as Royal Arch symbols ac- 
cording to the American system. 

Royal Arch Word, See Tetragrara- 
maton. 

Royal Arch Working-Tools. 
See Working- Tools. 

Royal Ark Mariners. A side de- 
gree in England and Scotland which is 
conferred on Royal Arch Masons, and 
worked under the authority of the Supreme 
Grand Chapter of Scotland, which body 
recognizes its Lodges in its General Regula- 
tions, (p. 20.) The language of the Order 
is peculiar. The Supreme body is called a 
"Grand Ark;" subordinate Lodges are 
" vessels ; " organizing a Lodge is " launch- 
ing a vessel ;" to open a Lodge is " to float 
an ark ; " to close the Lodge is " to moor." 
All its references are nautical, and allude 
to the deluge and the ark of Noah. The 
degree is useless for any light that it sheds on 
Masonry. The degree seems to have been 
invented in England about the end of the 
last century. A correspondent of the Lon- 
don Monthly Magazine for December, 1798, 
(vol. vi., p. 424,) calls it "one of the new 
degrees in Freemasonry," and thus de- 
scribes the organization : 

" They profess to be followers of Noah, 
and therefore calls themselves Noachidae, or 
Sons of Noah. Hence their President, 
who at present is Thomas Boothby Par- 
kins, Lord RanclifFe, is dignified with the 
venerable title of Grand Noah, and the 
Lodge where they assemble is called the 
Royal Ark Vessel. 

" These brother mariners wear in Lodge 
time a broad sash ribbon, representing a 
rainbow, with van apron fancifully embel- 
lished with an ark, dove, etc. 

"Among other rules of this society is 
one that no brother shall be permitted to 
enter as a mariner on board a Royal Ark 
vessel for any less sum than ten shillings 
and sixpence, of which sum sixpence shall 
be paid to the Grand and Royal Ark vessel 
for his registry, and the residue be disposed of 
at the discretion of the officers of the vessel." 

Their principal place of meeting in Lon- 
don was at the Surry Tavern, Surry Street, 
in the Strand. 

The writer gives the following verse from 
one of their songs written by Dr. Ebenezer 
Sibley, which does not speak much for 
the poetical taste of the Mariners or their 
laureate : 
" They entered safe — lo ! the deluge came 

And none were protected but Masons and 
wives ; 
The crafty and knavish came floating along, 
The rich and the beggar of profligate lives : 
It was now in woe, 

For mercy they call 
To old Father Noah, 
And loudly did bawl, 



But Heaven shut the door and the ark was 



To perish they must, for they were found out." 

Royal Art. The earliest writers speak 
of Freemasonry as a " Royal Art." An- 
derson used the expression in 1723, and in 
such a way as to show that it was even 
then no new epithet. The term has be- 
come common in all languages as an ap- 
pellative of the Institution, and yet but 
few perhaps have taken occasion to ex- 
amine into its real signification or have 
asked what would seem to be questions 
readily suggested, " Why is Freemasonry- 
called an art f " and next, " Why is it said 
to be a Royal Artf" 

The answer which is generally supposed 
to be a sufficient one for the latter inquiry, 
is that it is so called because many mon- 
archs have been its disciples and its pa- 
trons, and some writers have gone so far 
as to particularize, and to say that Freema- 
sonry was first called a " Royal Art " in 
1693, when William III., of England, was 
initiated into its rites ; and G'adicke, in his 
Freimaurer Lexicon, states that some have 
derived the title from the fact that in the 
times of the English Commonwealth, the 
members of the English Lodges had joined 
the party of the exiled Stuarts, and labored 
for the restoration of Charles II. to the 
throne. He himself, however, seems to 
think that Freemasonry is called a Royal 
Art because its object is to erect stately 
edifices, and especially palaces, the resi- 
dences of kings. 

Such an answer may serve for the pro- 
fane, who can have no appreciation of a 
better reason, but it will hardly meet the 
demands of the intelligent initiate, who 
wants some more philosophic explanation 
— something more consistent with the 
moral and intellectual character of the In- 
stitution. 

Let us endeavor to solve the problem, 
and to determine why Freemasonry is 
called an art at all ; and why, above all 
others, it is dignified with the appellation 
of a Royal Art. Our first business will be 
to find a reply to the former question. 

An art is distinguished from a handi- 
craft in this, that the former consists of 
and supplies the principles which govern 
and direct the latter. The stonemason, 
for instance, is guided in his construction 
of the building on which he is engaged by 
the principles which are furnished to him 
by the architect. Hence stonemasonry is 
a trade, a handicraft, or, as the German 
significantly expresses it, a handwerk, some- 
thing which only requires the skill and 
labor of the hands to accomplish. But 
architecture is an art, because it is engaged 
in the establishment of principles and 
scientific tenets which the "handwork" 



672 



ROYAL 



ROYAL 



of the Mason is to carry into practical 
effect. 

The handicraftsman, the handworker, of 
course is employed in manual labor. It 
is the work of his hands that accomplishes 
the purpose of his trade. But the artist 
uses no such means. He deals only in 
principles, and his work is of the head. He 
prepares his designs according to the prin- 
ciples of his art, and the workman obeys 
and executes them, often without under- 
standing their ulterior object. 

Now, let us apply this distinction to Free- 
masonry. Eighteen hundred years ago 
many thousand men were engaged in the 
construction of a Temple in the city of 
Jerusalem. They felled and prepared the 
timbers in the forests of Lebanon, and they 
hewed and cut and squared the stones in 
the quarries of Judea; and then they pat 
them together under the direction of a 
skilful architect, and formed a goodly edi- 
fice, worthy to be called, as the Rabbins 
named it, " the chosen house of the Lord." 
For there, according to the Jewish ritual, 
in preference to all other places, was the 
God of Hosts to be worshipped in oriental 
splendor. Something like this has been 
done thousands of times since. But the 
men who wrought with the stone-hammer 
and trowel at the Temple of Solomon, and 
the men who afterwards wrought at the 
temples and cathedrals of Europe and 
Asia, were no artists. They were simply 
handicraftsmen, — men raising an edifice 
by the labor of their hands, — men who, in 
doing their work, were instructed by others 
skilful in art, but which art looked only 
to the totality, and had nothing to do with 
the operative details. The Giblemites, or 
stone-squarers, gave form to the stones and 
laid them in their proper places. But in 
what form they should be cut, and in what 
spots they should be laid so that the build- 
ing might assume a proposed appearance, 
were matters left entirely to the superin- 
tending architect, the artist, who, in giving 
his instructions, was guided by the princi- 
ples of his art. 

Hence Operative Masonry is not an art. 
But after these handicraftsmen came other 
men, who, simulating, or, rather, symbol- 
izing, their labors, converted the operative 
pursuit into a speculative system, and thus 
made of a handicraft an art. And it was 
in this wise that the change was accom- 
plished. 

The building of a temple is the result of 
a religious sentiment. Now, the Freema- 
sons intended to organize a religious insti- 
tution. I am not going into any discus- 
sion, at this time, of its history. When 
Freemasonry was founded is immaterial to 
the theory, provided that the foundation is 



made posterior to the time of the building 
of King Solomon's Temple. It is sufficient 
that it be admitted that in its foundation 
as an esoteric institution the religious idea 
prevailed, and that the development of this 
idea was the predominating object of its 
first organizers. 

Borrowing, then, the name of their Insti- 
tution from the operative masons who con- 
structed the Temple at Jerusalem, by a very 
natural process they borrowed also the 
technical language and implements of the 
same handicraftsmen. But these they did 
not use for any manual purpose. They 
did not erect with them temples of stone, 
but were occupied solely in developing the 
religious idea which the construction of 
the material temple had first suggested; 
they symbolized this language and these 
implements, and thus established an art 
whose province and object it was to elicit 
religious thought, and to teach religious 
truth by a system of symbolism. And this 
symbolism — just as peculiar to Freema- 
sonry as the doctrine of lines and surfaces 
is to geometry, or of numbers is to arith- 
metic — constitutes the art of Freemasonry. 

If I were to define Freemasonry as an 
art, I should say that it was an art which 
taught the construction of a spiritual tem- 
ple, just as the art of architecture teaches 
the construction of a material temple. And 
I should illustrate the train of ideas by 
which the Freemasons were led to symbol- 
ize the Temple of Solomon as a spiritual 
temple of man's nature, by borrowing the 
language of St. Peter, who says to his 
Christian initiates: "Ye also, as lively 
stones, are built up a spiritual house." 
And with greater emphasis, and as still 
more illustrative, would I cite the language 
of the Apostle of the Gentiles, — that Apos- 
tle who, of all others, most delighted in 
symbolism, and who says : " Know ye not 
that ye are the temple of God, and that 
the spirit of God dwelleth in you?" 

And this is the reason why Freemasonry 
is called an art. 

Having thus determined the conditions 
under which Freemasonry becomes an art, 
the next inquiry will be why it has been 
distinguished from all other arts in being 
designated, par excellence, the Royal Art. 
And here we must abandon all thought 
that this title comes in any way from the 
connection of Freemasonry with earthly 
monarchs — from the patronage or the 
membership of kings. Freemasonry ob- 
tains no addition to its intrinsic value from 
a connection with the political heads of 
states. Kings, when they enter within its 
sacred portals, are no longer kings, but 
brethren. In the Lodge all men are on an 
equality, and there can be no distinction 



ROYAL 



ROYAL 



673 



or preference, except that which is derived 
from virtue and intelligence. Although a 
great king once said that Freemasons made 
the best and truest subjects, yet in the 
Lodge is there no subjection save to the 
law of love, — that law which, for its excel- 
lence above all other laws, has been called 
by an Apostle the "royal law," just as 
Freemasonry, for its excellence above all 
other arts, has been called the "Royal 
Art." 

St. James says, in his general Epistle: 
" If ye fulfil the royal law according to the 
Scripture, Thou shalt love thy neighbor as 
thyself, ye do well." Dr. Adam Clarke, 
in his commentary on this passage, — which 
is so appropriate to the subject we are in- 
vestigating, and so thoroughly explanatory 
of this expression in its application to 
Freemasonry, that it is well worth a cita- 
tion, — uses the following language: 

Speaking of the expression of St. James, 
nomon basilicon, " the royal law," he says : 
" This epithet, of all the New Testament 
writers, is peculiar to James ; but it is fre- 
quent among the Greek writers in the sense 
in which it appears St. James uses it. Basili- 
kos, royal, is used to signify anything that 
is of general concern, is suitable to all, and 
necessary for all, as brotherly love is. This 
commandment, Thou shalt love thy neighbor 
as thyself, is a royal law ; not only because 
it is ordained of God, proceeds from his 
kingly authority over men, but because it is 
so useful, suitable, and necessary to the 
present state of man ; and as it was given 
us particularly by Christ himself, who is 
our king, as well as prophet and priest, it 
should ever put us in mind of his authority 
over us, and our subjection to him. Asthere- 
gal state is the most excellent for secular 
dignity and civil utility that exists among 
men, hence we give the epithet royal to 
whatever is excellent, noble, grand, or 
useful." 

How beautifully and appropriately does 
all this definition apply to Freemasonry as 
a Royal Art. It has already been shown 
how the art of Freemasonry consisted in 
a symbolization of the technical language 
and implements and labors of an operative 
society to a moral and spiritual purpose. 
The Temple which was constructed by the 
builders at Jerusalem was taken as the 
groundwork. Out of this the Freemasons 
have developed an admirable science of 
symbolism, which on account of its design, 
and on account of the means by which that 
design is accomplished, is well entitled, for 
its " excellence, nobility, grandeur, and util- 
ity," to be called the " Royal Art." 

The stonemasons at Jerusalem were en- 
gaged in the construction of a material 
temple. But the Freemasons who succeed- 
4K 43 



ed them are occupied in the construction 
of a moral and spiritual temple, man being 
considered, through the process of the act 
of symbolism, that holy house. And in 
this symbolism the Freemasons have only 
developed the same idea that was present 
to St. Paul when he said to the Corinthians 
that they were " God's building," of which 
building he, " as a wise master-builder, had 
laid the foundation ; " and when, still fur- 
ther extending the metaphor, he told the 
Ephesians that they were " built upon the 
foundation of the apostles and prophets, 
Jesus Christ himself being the chief corner- 
stone, in whom all the building fitly framed 
together, groweth unto a holy temple in 
the Lord ; in whom also ye are builded 
together for a habitation of God through 
the spirit." 

This, then, is the true art of Freemason- 
ry. It is an art which teaches the right 
method of symbolizing the technical lan- 
guage and the material labors of a handi- 
craft, so as to build up in man a holy house 
for the habitation of God's spirit ; to give 
perfection to man's nature ; to give purity 
to humanity, and to unite mankind in one 
common bond. 

It is singular, and well worthy of notice, 
how this symbolism of building up man's 
body into a holy temple, so common with 
the New Testament writers, and even with 
Christ himself, — for he speaks of man as a 
temple which, being destroyed, he could 
raise up in three days; in which, as St. 
John says, " he spake of the temple of his 
body,"— gave rise to a new word or to a word 
with a new meaning in all the languages 
over which Christianity exercises any influ- 
ence. The old Greeks had from the two 
words oikos, " a house," and domein, " to 
build," constructed the word oikodomein, 
which of course signified "to build a 
house." In this plain and exclusive sense 
it is used by the Attic writers. In like man- 
ner, the Romans, out of the two words 
cedes, " a house," and facere, " to make," 
constructed their word cedificare, which al- 
ways meant simply " to build a house," 
and in this plain sense it is used by Horace, 
Cicero, and all the old writers. But when 
the New Testament writers began to sym- 
bolize man as a temple or holy house for 
the habitation of the Lord, and when they 
spoke of building up this symbolic house, 
although it was a moral and spiritual 
growth to which they alluded, they used 
the Greek word oikodomein, and their first 
translators, the Latin word cedificare in a 
new sense, meaning "to build up morally," 
that is, to educate, to instruct. And as 
modern nations learned the faith of Chris- 
tianity, they imbibed this symbolic idea of 
a moral building, and adapted for its ex' 



674 



ROYAL 



ROYAL 



pression a new word or gave to an old word 
a new meaning, so that it has come to pass 
that in French edifier, in Italian edificare, 
in Spanish edifiear, in German erbauen, and 
in English edify, each of which literally 
and etymologically means "to build a 
house," has also the other signification, " to 
instruct, to improve, to educate." And 
thus we speak of a marble building as a 
magnificent edifice, and of a wholesome 
doctrine as something that will edify its 
hearers. But there are but few who, when 
using the word in this latter sense, think 
of that grand science of symbolism which 
gave birth to this new meaning, and which 
constitutes the very essence of the Royal 
Art of Freemasonry. 

For when this temple is built up, it is to 
be held together only by the cement of love. 
Brotherly love, the love of our neighbor as 
ourself — that love which suffereth long and 
is kind, which is not easily provoked, and 
thinketh no evil — that love pervades the 
whole system of Freemasonry, not only 
binding all the moral parts of man's na- 
ture into one harmonious whole, the build- 
ing being thus, in the language of St. Paul, 
"fitly framed together," but binding man 
to man, and man to God. 

And hence Freemasonry is called a 
" Royal Art," because it is of all arts the 
most noble ; the art which teaches man how 
to perfect his temple of virtue by pursuing 
the " royal law" of universal love, and not 
because kings have been its patrons and 
encouragers. 

A similar idea is advanced in a Catechism 
published by the celebrated Lodge " Wah- 
reit und Einigkeit," at Prague, in the year 
1800, where the following questions and 
answers occur : 

Q. " What do Freemasons build ? 

A. " An invisible temple, of which King 
Solomon's Temple is the symbol. 

Q. "By what name is the instruction 
how to erect this mystic building called ? 

A. " The Royal Art; because it teaches 
man how to govern himself." 

Appositely may these thoughts be closed 
with a fine expression of Ludwig Bech- 
stein, a German writer, in the Astrcea. 

" Every king will be a Freemason, even 
though he wears no Mason's apron, if he 
shall be God-fearing, sincere, good, and 
kind ; if he shall be true and fearless, obe- 
dient to the law, his heart abounding in 
reverence for religion and full of love for 
mankind ; if he shall be a ruler of himself, 
and if his kingdom be founded on justice. 
And every Freemason is a king, in whatso- 
ever condition God may have placed him 
here, with rank equal to that of a king and 
with sentiments that become a king, for his 
kingdom is love, the love of his fellow- 



man, a love which is long-suffering and 
kind, which beareth all things, believeth 
all things, hopeth all things, endureth all 
things." 

And this is why Freemasonry is an art, 
and of all arts, being the most noble, is well 
called the "Royal Art." 

Royal Axe. See Knight of the Royal 
Axe. 

Royal Lodge. The Royal Arch lec- 
tures in the English system say that the 
Royal Lodge was held in the city of Jeru- 
salem, on the return of the Babylonish 
captives, in the first year in the reign of 
Cyrus; over it presided Zerubbabel the 
prince of the Jews, Hiram the prophet, 
and Joshua the high priest. 

Royal Master. The eighth degree 
of the American Rite, and the first of the 
degrees conferred in a Council of Royal 
and Select Masters. Its officers are a 
Thrice Illustrious Grand Master, represent- 
ing King Solomon ; Illustrious Hiram of 
Tyre, Principal Conductor of the Works, 
representing Hiram Abif; Master of the 
Exchequer, Master of Finances, Captain 
of the Guards, Conductor of the Council 
and Steward. The place of meeting is called 
the " Council Chamber," and represents 
the private apartment of King Solomon, 
in which he is said to have met for consul- 
tation with his two colleagues during the 
construction of the Temple. Candidates 
who receive this degree are said to be 
" honored with the degree of Royal Master." 
Its symbolic colors are black and red — the 
former significant of grief, and the latter 
of martyrdom, and both referring to the 
chief builder of the Temple. 

The events recorded in this degree, look- 
ing at them in a legendary point of view, 
must have occurred at the building of the 
first Temple, and during that brief period 
of time after the death of the builder which 
is embraced between the discovery of his 
body and its " Masonic interment." In all 
the initiations into the mysteries of the 
ancient world, there was, as it is well known 
to scholars, a legend of the violent death 
of some distinguished personage, to whose 
memory the particular mystery was conse- 
crated, of the concealment of the body, and 
of its subsequent discovery. That part of 
the initiation which referred to the con- 
cealment of the body was called the Apha- 
nism, from a Greek verb which signifies " to 
conceal," and that part which referred to 
the subsequent finding was called the eure- 
sis, from another Greek verb which signi- 
fies " to discover." It is impossible to avoid 
seeing the coincidences between the system 
of initiation and that practised in the Ma- 
sonry of the third degree. But the ancient 
initiation was not terminated by the eure^is 



ROYAL 



ROYAL 



675 



or discovery. Up to that point, the cere- 
monies had been funereal and lugubrious 
in their character. But now they were 
changed from wailing to rejoicing. Other 
ceremonies were performed by which the 
restoration of the personage to life, or his 
apotheosis or change to immortality, was 
represented, and then came the autopsy or 
illumination of the neophyte, when he was 
invested with a full knowledge of all the 
religious doctrines which it was the object 
of the ancient mysteries to teach — when, 
in a word, he was instructed in divine 
truth. 

Now, a similar course is pursued in Ma- 
sonry. Here also there is an illumination, 
a symbolic teaching, or, as we call it, an in- 
vestiture with that which is the representa- 
tive of divine truth. The communication 
to the candidate, in the Master's degree, of 
that which is admitted to be merely a rep- 
resentation of or a substitution for that sym- 
bol of divine truth, (the search for which, 
under the name of the true word, makes 
so important a part of the degree,) how im- 
perfect it may be in comparison with that 
more thorough knowledge which only future 
researches can enable the Master Mason to 
attain, constitutes the autopsy of the third 
degree. Now, the principal event recorded 
in the legend of the Royal Master, the in- 
terview between Adoniram and his two 
Royal Masters, is to be placed precisely at 
that juncture of time which is between the 
euresis or discovery in the Master Mason's 
degree and the autopsy, or investiture with 
the great secret. It occurred between the 
discovery by means of the sprig of acacia 
and the final interment. It was at the 
time when Solomon and his colleague, Hi- 
ram of Tyre, were in profound consultation 
as to the mode of repairing the loss which 
they then supposed had befallen them. 

We must come to this conclusion, be- 
cause there is abundant reference, both in 
the organized form of the Council and in 
the ritual of the degree, to the death as 
an event that had already occurred ; and, 
on the other hand, while it is evident that 
Solomon had been made acquainted with 
the failure to recover, on the person of the 
builder, that which had been lost, there is 
no reference whatever to the well-known 
substitution which was made at the time of 
the interment. 

If, therefore, as is admitted by all Ma- 
sonic ritualists, the substitution was prece- 
dent and preliminary to the establishment 
of the Master Mason's degree, it is evident 
that at the time that the degree of Royal 
Master is said to have been founded in the 
ancient Temple, by our " first Most Excel- 
lent Grand Master," all persons present, 
except the first and second officers, must 



have been merely Fellow Craft Masons. 
In compliance with this tradition, therefore, 
a Royal Master is, at this day, supposed to 
represent a Fellow Craft in the search, and 
making his demand for that reward which 
was to elevate him to the rank of a Master 
Mason. 

If from the legendary history we pro- 
ceed to the symbolism of the degree, we 
shall find that, brief and simple as are the 
ceremonies, they present the great Masonic 
idea of the laborer seeking for his reward. 
Throughout all the symbolism of Masonry, 
from the first to the last degree, the search 
for the WORD has been considered but as 
a symbolic expression for the search after 
TRUTH. The attainment of this truth 
has always been acknowledged to be the 
great object and design of all Masonic labor. 
Divine truth — the knowledge of God — 
concealed in the old Kabbalistic doctrine, 
under the symbol of his ineffable name — 
and typified in the Masonic system under 
the mystical expression of the True Word, 
is the reward proposed to every Mason who 
has faithfully wrought his task. It is, in 
short, the " Master's wages." 

Now, all this is beautifully symbolized 
in the degree of Royal Master. The re- 
ward had been promised, and the time had 
now come, as Adoniram thought, when the 
promise was to be redeemed, and the true 
word — divine truth — was to be imparted. 
Hence, in the person of Adoniram, or the 
Royal Master, we see symbolized the Specu- 
lative Mason, who, having labored to com- 
plete his spiritual temple, comes to the 
Divine Master that he may receive his re- 
ward, and that his labor may be consum- 
mated by the acquisition of truth. But the 
temple that he had been building is the tem- 
ple of this life ; that first temple which must 
be destroyed by death that the second tem- 
ple of the future life may be built on its 
foundations. And in this first temple the 
truth cannot be found. We must be con- 
tented with its substitute. 

Royal Order of Scotland. This 
is an Order of Freemasonry confined ex- 
clusively to the kingdom of Scotland, and 
which, formerly conferred on Master Ma- 
sons, is now restricted to those who have 
been exalted to the Royal Arch de- 
gree. It consists of two degrees, namely, 
that of H. R. D. M. and R. S. Y. C. S., or, 
in full, Heredom and Rosy Cross. The first 
may be briefly described as a Christianized 
form of the third degree, purified from 
the dross of Paganism, and even of Ju- 
daism, by the Culdees, who introduced 
Christianity into Scotland in the early cen- 
turies of the church. The second degree 
is an Order of civil knighthood, supposed 
to have been founded by Robert Bruce 



676 



KOYAL 



ROYAL 



after the battle of Bannockburn, and con- 
ferred by him upon certain Masons who had 
assisted him on that memorable occasion. 
He, so the tradition goes, gave power to 
the Grand Master of the Order for the 
time being to confer this honor, which is 
not inherent in the general body itself, but 
is specially given by the Grand Master and 
his Deputy, and can be conferred only by 
them, or Provincial Grand Masters ap- 
pointed by them. The number of knights 
is limited, and formerly only sixty-three 
could be appointed, and they Scotchmen ; 
now, however, that number has been much 
increased, and distinguished Masons of 
all countries are admitted to its ranks. In 
1747 Prince Charles Edward Stuart, in his 
celebrated Charter to Arras, claimed to be 
the Sovereign Grand Master of the Royal 
Order, "Nous Charles Edouard Stewart, 
Roi d'Angleterre, de France, de l'Ecosse, 
et d'Irlande, et en cette qualite, S. G. M. 
du Chapitre de H." Prince Charles goes 
on to say that H. O. or H. R. M. is known 
as the "Pelican and Eagle." "Connu 
sous le titre de Chevalier de l'Aigle et de 
Pelican, et depuis nos malheurs et nos in- 
fortunes, sous celui de Rose Croix." Now, 
there is not the shadow of a proof that the 
Rose Croix, says Bro. Reitam, was ever 
known in England till twenty years after 
1747 ; and in Ireland it was introduced by 
a French chevalier, M. L'Aurent, about 
1782 or 1783. The Chapter at Arras was 
the first constituted in France — " Chapitre 
primordial de Rose Croix ; " and from 
other circumstances (the very name Rose 
Croix being a translation of R. S. Y. C. S.) 
some writers have been led to the conclu- 
sion that the degree chartered by Prince 
Charles Edward Stuart was, if not the ac- 
tual Royal Order in both points, a Masonic 
ceremony founded on and pirated from that 
most ancient and venerable Order. 

This, however, is an error ; because, ex- 
cept in name, there does not appear to be 
the slightest connection between the Rose 
Croix and the Royal Order of Scotland. In 
the first place, the whole ceremonial is dif- 
ferent, and different in essentials. Most 
of the language used in the Royal Order 
is couched in quaint old rhyme, modernized, 
no doubt, to make it " understanded of the 
vulgar," but still retaining sufficient about 
it to stamp its genuine antiquity. The 
Rose Croix degree is most probably the 
genuine descendant of the old Rosicru- 
cians, and no doubt it has always had a 
more or less close connection with the 
Templars. 

Clavel says that the Royal Order of 
Heredom of Kilwinning is a Rosicrucian 
degree, having many different gradations 
in the ceremony of consecration. The 



kings of England are de jure, if not de facto, 
Grand Masters; each member has a name 
given him, denoting some moral attribute. 
In the initiation the sacrifice of the Messiah 
is had in remembrance, who shed his blood 
for the sins of the world, and the neo- 
phyte is in a figure sent forth to seek the 
lost word. The ritual states that the 
Order was first established at Icomkill, and 
afterwards at Kilwinning, where the King 
of Scotland, Robert Bruce, took the chair 
in person ; and oral tradition affirms that, 
in 1314, this monarch again reinstated the 
Order, admitting into it the Knights Tem- 
plars who were still left. The Royal 
Order, according to this ritual, which is 
written in Anglo-Saxon verse, boasts of 
great antiquity. 

Findel disbelieves in the Royal Order, 
as he does in all the Christian degrees. He 
remarks that the Grand Lodge of Scot- 
land formerly knew nothing at all about 
the existence of this Order of Heredom, as 
a proof of which he adduces the fact that 
Laurie, in the first edition of his History 
of the Grand Lodge of Scotland, has not 
mentioned it. Oliver, however, as it will 
be seen, had a high opinion of the Order, 
and expressed no doubt of its antiquity. 

As to the origin of the Order, we have 
abundant authority both mythical and his- 
torical. 

Thory (Act. Lat.) thus traces its estab- 
lishment. 

"On the 24th of June, 1314, Robert 
Bruce, king of Scotland, instituted, after 
the battle of Bannockburn, the Order of 
St. Andrew of the Thistle, to which was 
afterward united that of H. D. M., for the 
sake of the Scottish Masons who had com- 
posed a part of the thirty thousand men 
with whom he had fought the English 
army, consisting of one hundred thousand. 
He formed the Royal Grand Lodge of the 
Order of H. D. M. at Kilwinning, reserv- 
ing to himself and his successors forever 
the title of Grand Masters." 

Oliver, in his Historical Landmarks, de- 
fines the Order more precisely, thus : 

"The Royal Order of H. R. D. M. had 
formerly its chief seat at Kilwinning, and 
there is every reason to think that it and 
St. John's Masonry were then governed by 
the same Grand Lodge. But during the 
sixteenth and seventeenth centuries Ma- 
sonry was at a very low ebb in Scotland, 
and it was with the greatest difficulty that 
St. John's Masonry was preserved. The 
Grand Chapter of H. R. D. M. resumed its 
functions about the middle of the last cen- 
tury at Edinburgh ; and, in order to pre- 
serve a marked distinction between the 
Royal Order and Craft Masonry, — which 
had formed a Grand Lodge there in 1736, 



ROYAL 



ROYAL 



677 



— the former confined itself solely to the 
two degrees of H. R. D. M. and R. S. Y. C. S." 

Again, in the history of the Royal Order, 
officially printed in Scotland, the following 
details are found : 

" It is composed of two parts, H. R. M. 
and R. S. Y. C. S. The former took its 
rise in the reign of David I., king of Scot- 
land, and the latter in that of King Robert 
the Bruce. The last is believed to have 
been originally the same as the most an- 
cient Order of the Thistle, and to contain 
the ceremonial of admission formerly prac- 
tised in it. 

" The Order of H. R. M. had formerly 
its seat at Kilwinning, and there is reason 
to suppose that it and the Grand Lodge of 
St. John's Masonry were governed by the 
same Grand Master. The introduction of 
this Order into Kilwinning appears to have 
taken place about the same time, or nearly 
the same period, as the introduction of 
Freemasonry into Scotland. The Chal- 
dees, as is well known, introduced Chris- 
tianity into Scotland; aud, from their 
known habits, there are good grounds for 
believing that they preserved among them 
a knowledge of the ceremonies and precau- 
tions adopted for their protection in Judea. 
In establishing the degree in Scotland, it 
is more than probable that it was done with 
the view to explain, in a correct Christian 
manner, the symbols and rites employed by 
the Christian architects and builders ; and 
this will also explain how the Royal Order 
is purely catholic, — not Roman Catholic, — 
but adapted to all who acknowledge the 
great truths of Christianity, in the same 
way that Craft or Symbolic Masonry is 
intended for all, whether Jew or Gentile, 
who acknowledge a supreme God. The 
second part, or R. S. Y. C. S., is an Order 
of Knighthood, and, perhaps, the only gen- 
uine one in connection with Masonry, there 
being in it an intimate connection between 
the trowel and the sword, which others try 
to show. The lecture consists of a figura- 
tive description of the ceremonial, both of 
H. R. M. and R. S. Y. C. S., in simple 
rhyme, modernized, of course, by oral tra- 
dition, and breathing the purest spirit of 
Christianity. Those two degrees consti- 
tute, as has already been said, the Royal 
Order of Scotland, the Grand Lodge of 
Scotland. Lodges or Chapters cannot le- 
gally meet elsewhere, unless possessed of a 
Charter from it or the Grand Master, or his 
deputy. The office of Grand Master is 
vested in the person of the king of Scot- 
land, (now of Great Britain,) and one seat 
is invariably kept vacant for him in what- 
ever country a Chapter is opened, and can- 
not be occupied by any other member. 
Those who are in possession of this degree, 



and the so-called higher degrees, cannot 
fail to perceive that the greater part of 
them have been concocted from the Royal 
Order, to satisfy the morbid craving for 
distinction which was so characteristic of 
the continent during the latter half of the 
last century. 

" There is a tradition among the Masons 
of Scotland that, after the dissolution of 
the Templars, many of the Knights re- 
paired to Scotland and placed themselves 
under the protection of Robert Bruce, and 
that, after the battle of Bannockburn, 
which took place on St. John the Baptist's 
day, 1314, this monarch instituted the 
Royal Order of H. R. M. and Knights of 
the R. S. Y. C. S., and established the 
chief seat at Kilwinning. From that Or- 
der it seems by no means improbable that 
the present degree of Rose Croix de Here- 
dom may have taken its origin. In two 
respects, at least, there seems to be a very 
close connection between the two systems. 
They both claim the kingdom of Scotland 
and the Abbey of Kilwinning as having 
been at one time the chief seat of govern- 
ment, and they both seem to have been in- 
stituted to give a Christian explanation to 
Ancient Craft Masonry. There is, besides, 
a similarity in the name of the degrees of 
Rose Croix de Heredom and H. R. M. and 
R. S. Y. C. S. amounting almost to an 
identity, which appears to indicate a very 
intimate relation of one to the other." 

And now recently there comes Bro. Ran- 
dolph Hay, of Glasgow, who, in a late 
number of the London Freemason, gives us 
this legend, which he is pleased to call " the 
real history of the Royal Order," and which 
he, at least, religiously believes to be true : 

" Among the many precious things which 
were carefully preserved in a sacred vault 
of King Solomon's Temple was a portrait 
of the monarch, painted by Adoniram, the 
son of Elkanah, priest of the second court. 
This vault remained undiscovered till the 
time of Herod, although the secret of its 
existence and a description of its locality 
were retained by the descendants of El- 
kanah. During the war of the Maccabees, 
certain Jews, fleeing from their native 
country, took refuge, first in Spain and 
afterwards in Britain, and amongst them 
was one Aholiab, the then possessor of the 
document necessary to ' find the hidden 
treasure. As is well known, buildings 
were then in progress in Edinburgh, or 
Dun Edwin, as the city was then called, 
and thither Aholiab wended his way to 
find employment. His skill in architec- 
ture speedily raised him to a prominent 
position in the Craft, but his premature 
death prevented his realizing the dream of 
his life, which was to fetch the portrait 



678 



ROYAL 



RUFFIANS 



from Jerusalem and bestow it in the cus- 
tody of the Craft. However, prior to his 
dissolution, he confided the secret to cer- 
tain of the Fraternity under the bond of 
secrecy, and these formed a class known as 
' The Order of the King/ or ' The Royal 
Order.' Time sped on; the Romans in- 
vaded Britain ; and, previous to the cruci- 
fixion, certain members of the old town 
guard of Edinburgh, among whom were 
several of the Royal Order, proceeded to 
Rome to enter into negotiations with the 
sovereign. From thence they proceeded to 
Jerusalem, and were present at the dread- 
ful scene of the crucifixion. They suc- 
ceeded in obtaining the portrait, and also 
the blue veil of the Temple rent upon the 
terrible occasion. I may dismiss these two 
venerable relics in a few words. Wilson, 
in his Memorials of Edinburgh, (2 vols., 
published by Hugh Patton,) in a note to 
Masonic Lodges, writes that this portrait 
was then in the possession of the brethren 
of the Lodge St. David. This is an error, 
and arose from the fact of the Royal Order 
then meeting in the Lodge St. David's 
room in Hindford's Close. The blue veil 
was converted into a standard for the 
trades of Edinburgh, and became cele- 
brated on many a battle-field, notably in 
the First Crusade as ' The Blue Blanket.' 
From the presence of certain of their num- 
ber in Jerusalem on the occasion in ques- 
tion, the Edinburgh City Guard were often 
called Pontius Pilate's Praetorians. Now, 
these are facts well known to many Edin- 
burghers still alive. Let ' X. Y. Z.' go to 
Edinburgh and inquire for himself. 

" The brethren, in addition, brought with 
them the teachings of the Christians, and 
in their meetings they celebrated the death 
of the Captain and Builder of our Salva- 
tion. The oath of the Order seals my lips 
further as to the peculiar mysteries of the 
brethren. I may, however, state that the 
Ritual, in verse, as in present use, was 
composed by the venerable Abbot of In- 
chaffray, the same who, with a crucifix in 
his hand, passed along the Scots' line, bless- 
ing the soldiers and the cause in which 
they were engaged, previous to the battle 
of Bannockburn. Thus the Order states 
justly that it was revived, that is, a pro- 
founder spirit of devotion infused into it, 
by King Robert, by whose directions the 
Abbot reorganized it." 

In this account, it is scarcely necessary 
to say that there is far more of myth than 
of legitimate history. 

The King of Scotland is hereditary Grand 
Master of the Order, and at all assemblies 
a chair is kept vacant for him. 

Provincial Grand Lodges are held at 
Glasgow, Rouen in France, in Sardinia, 



Spain, the Netherlands, Calcutta, Bombay, 
China, and New Brunswick. The provin- 
cial Grand Lodge of London was estab- 
lished in July, 1872, and there the mem- 
bership is confined to those who have pre- 
viously taken the Rose Croix, or eighteenth 
degree of the Ancient and Accepted Scot- 
tish Rite. 

Royal Priest. The fifth degree of 
the Initiated Brothers of Asia, also called 
the True Rose Croix. 

Royal Secret, Sublime Prince 
of the. See Sublime Prince of the Royal 
Secret. 

R. S. Y. C S. An abbreviation of 
Rosy Cross in the Royal Order of Scotland. 

Ruffians. The traitors of the third 
degree are called Assassins in continental 
Masonry and in the high degrees. The 
English and American Masons have adopt- 
ed in their ritual the more homely appel- 
lation of Ruffians. The fabricators of the 
high degrees adopted a variety of names for 
these Assassins, (see Assassins of the Third 
Degree,) but the original names are pre- 
served in the rituals of the York and Amer- 
ican Rites. There is no question that has 
so much perplexed Masonic antiquaries as 
the true derivation and meaning of these 
three names. In their present form, they 
are confessedly uncouth and without appa- 
rent signification. Yet it is certain that 
we can trace them in that form to the ear- 
liest appearance of the legend of the third 
degree, and it is equally certain that at the 
time of their adoption some meaning must 
have been attached to them. I am con- 
vinced that this must have been a very 
simple one, and one that would have been 
easily comprehended by the whole of the 
Craft, who were in the constant use of them. 
Attempts, it is true, have been made to find 
the root of these three names in some recon- 
dite reference to the Hebrew names of God. 
But there is, I think, no valid authority for 
any such derivation. In the first place, the 
character and conduct of the supposed pos- 
sessors of these names preclude the idea of 
any congruity and appropriateness between 
them and any of the divine names. And 
again, the literary condition of the Craft at 
the time of the invention of the names 
equally preclude the probability that any 
names would have been fabricated of a re- 
condite signification, and which could not 
have been readily understood and appre- 
ciated by the ordinary class of Masons who 
were to use them. The names must natu- 
rally have been of a construction that would 
convey a familiar idea, would be suitable 
to the incidents in which they were to be 
employed, and would be congruous with 
the character of the individuals upon whom 
they were to be bestowed. Now all these 



RUFFIANS 



RULE 



679 



requisites meet in a word which was entirely 
familiar to the Craft at the time when 
these names were probably invented. The 
Ghiblim are spoken of by Anderson, mean- 
ing Giblim, as stone-cutters or Masons ; and 
the early rituals show us very clearly that 
the Fraternity in that day considered Gib- 
lim as the name of a Mason ; not only of a 
Mason generally, but especially of that 
class of Masons who, as Drummond says, 
" put the finishing hand to King Solo- 
mon's Temple," — that is to say, the Fellow 
Crafts. Anderson also places the Ghiblim 
among the Fellow Crafts ; and so, very natu- 
rally, the early Freemasons, not imbued 
with any amount of Hebrew learning, and 
not making a distinction between the sin- 
gular and plural forms of that language, 
soon got to calling a Fellow Craft a Giblim. 
The steps of corruption between Giblim and 
Jubelum were not very gradual ; nor can any 
one doubt that such corruptions of spelling 
and pronunciations were common among 
these illiterate Masons, when he reads the 
Old Manuscripts, and finds such verbal dis- 
tortions as Nembroch for Nimrod, Euglet for 
Euclid, and Aymon for Hiram. Thus, the 
first corruption was from Giblim to Gibalim, 
which brought the word to three syllables, 
making it thus nearer to its eventual 
change. Then we find in the early rituals 
another transformation into Chibbelum. 
The French Masons also took the work of 
corruption in hand, and from Giblim they 
manufactured Jiblime and Jibulum and 
Jabulum. Some of these French corrup- 
tions came back to English Masonry about 
the time of the fabrication of the high de- 
grees, and even the French words were dis- 
torted. Thus in the Leland Manuscript, 
the English Masons made out of Pytagore, 
the French for Pythagoras, the unknown 
name Peter Gower, which is said so much 
to have puzzled Mr. Locke. And so we 
may through these mingled English and 
French corruptions trace the genealogy of 
the word Jubelum; thus, Ghiblim, Gib- 
lim, Gibalim, Chibbelum, Jiblime, Jibe- 
lum, Jabelum, and, finally, Jubelum. It 
meant simply a Fellow Craft, and was ap- 
propriately given as a common name to 
a particular Fellow Craft who was distin- 
guished for his treachery. In other words, 
he was designated, not by a special and dis- 
tinctive name, but by the title of his condi- 
tion and rank at the Temple. He was the 
Fellow Craft, who was at the head of a con- 
spiracy. As for the names of the other two 
Ruffians, they were readily constructed out 
of that of the greatest one by a simple 
change of the termination of the word from 
urn to a in one, and from um to o in the 
other, thus preserving, by a similarity of 
names, the idea of their relationship, for 



the old rituals said that they were brothers 
who had come together out of Tyre. This 
derivation seems to me to be easy, natural, 
and comprehensible. The change from 
Giblim, or rather from Gibalim to Jubelum, 
is one that is far less extraordinary than 
that which one-half of the Masonic words 
have undergone in their transformation 
from their original to their present form. 

Rule. An instrument with which 
straight lines are drawn, and therefore used 
in the Past Master's degree as an em- 
blem admonishing the Master punctually 
to observe his duty, to press forward in the 
path of virtue, and, neither inclining to the 
right nor the left, in all his actions to have 
eternity in view. The twenty-four inch 
gauge is often used in giving the instruc- 
tion as a substitute for this working-tool. 
But they are entirely different ; the twenty- 
four inch gauge is one of the working-tools 
of an Entered Apprentice, and requires to 
have the twenty-four inches marked upon 
its surface ; the rule is one of the working- 
tools of a Past Master, and is without the 
twenty-four divisions. The rule is appro- 
priated to the Past or Present Master, be- 
cause, by its assistance, he is enabled to lay 
down on the trestle-board the designs for 
the Craft to work by. 

Rule of the Templars. The code 
of regulations for the government of the 
Knights Templars, called their "Rule," 
was drawn up by St. Bernard, and by him 
submitted to Pope Honorius II. and the 
Council of Troyes, by both of whom it was 
approved. It is still in existence, and con- 
sists of seventy-two articles, partly monas- 
tic and partly military in character, the 
former being formed upon the Rule of the 
Benedictines. The first articles of the Rule 
are ecclesiastical in design, and require 
from the Knights a strict adherence to their 
religious duties. Article twenty defines the 
costume to be worn by the brotherhood. 
The professed soldiers were to wear a white 
costume, and the serving brethren were 
prohibited from wearing anything but a 
black or brown cassock. The Rule is very 
particular in reference to the fit and shape 
of the dress of the Knights, so as to secure 
uniformity. The brethren are forbidden to 
receive and open letters from their friends 
without first submitting them to the in- 
spection of their superiors. The pastime 
of hawking is prohibited, but the nobler 
sport of lion-hunting is permitted, because 
the lion, like the devil, goes about contin- 
ually roaring, seeking whom he may devour. 
Article fifty-five relates to the reception of 
married members, who are required to be- 
queath the greater portion of their property 
to the Order. The fifty-eighth article regu- 
lates the reception of aspirants, or secular 



680 



RULERS 



SABBATH 



persons, who are not to be received imme- 
diately on their application into the society, 
but are required first to submit to an ex- 
amination as to sincerity and fitness. The 
seventy-second and concluding article re- 
fers to the intercourse of the Knights with 
females. No brother was allowed to kiss 
a woman, though she were his mother or 
sister. " Let the soldier of the cross," says 
St. Bernard; "shun all ladies' lips." At 
first this rule was rigidly enforced, but in 
time it was greatly relaxed, and the picture 
of the interior of a house of the Temple, as 
portrayed by the Abbot ofClairvaulx, would 
scarcely have been appropriate a century 
or two later. 

Rulers. Obedience to constituted au- 
thority has always been inculcated by the 
laws of Masonry. Thus, in the installa- 
tion charges as printed by Preston, the 
incoming Master is required to promise " to 
hold in veneration the original rulers and 
patrons of the Order of Masonry, and their 
regular successors, supreme and subordi- 
nate." 

Russia. Freemasonry was introduced 
into Russia, in 1731, by the Grand Lodge 
of England, Lord Lovel having appointed 
Captain John Philips Provincial Grand 
Master of Russia. It is said that there 
was a Lodge in St. Petersburg as early as 
1732; but its meetings must have been 
private, as the first notice that we have of 
a Lodge openly assembling in the empire 
is that of " Silence," established at St. Pe- 
tersburg, and the "North Star" at Riga, 
both in the year 1750. Thory says that 
Masonry made but little progress in Rus- 
sia until 1763, when the Empress Cather- 
ine II. declared herself the Protectress of 
the Order. 

In 1765 the Rite of Melesino, a Rite un- 
known in any other country, was intro- 
duced by a Greek of that name; and there 
were at the same time the York, Swedish, 
and Strict Observance Rites practised by 



other Lodges. In 1783 twelve of these 
Lodges united and formed the National 
Grand Lodge, which, rejecting the other 
Rites, adopted the Swedish system. For a 
time Masonry flourished with unalloyed 
prosperity and popularity. But about the 
year 1794, the Empress, becoming alarmed 
at the political condition of France, and 
being persuaded that the members of some 
of the Lodges were in opposition to the 
government, withdrew her protection from 
the Order. She did not, however, direct 
the Lodges to be closed, but most of them, 
in deference to the wishes of the sovereign, 
ceased to meet. The few that continued to 
work were placed under the surveillance 
of the police, and soon languished, holding 
their communications only at distant inter- 
vals. In 1797, Paul I., instigated by the 
Jesuits, whom he had recalled, interdicted 
the meetings of all secret societies, and es- 
pecially the Masonic Lodges. Alexander 
succeeded Paul in 1801, and renewed the 
interdict of his predecessor. In 1803, M. 
Boeber, counsellor of state and director 
of the school of cadets at St. Petersburg, 
obtained an audience of the Emperor, 
and succeeded in removing his prejudices 
against Freemasonry. In that year the 
edict was revoked, the Emperor himself was 
initiated in one of the revived Lodges, and 
the Grand Orient of all the Russias was 
established, of which M. Boeber was de- 
servedly elected Grand Master. Freema- 
sonry now again flourished, although in 
1817 there were two Grand Lodges, that of 
Astrea, which worked on the system of 
tolerating all Rites, and a Provincial Lodge, 
which practised the Swedish system. 

But suddenly, on the 12th August, 1822, 
the Emperor Alexander, instigated, it is 
said, by the political condition of Poland, 
issued a decree ordering all the Lodges to 
be closed, and forbidding the erection of 
any new ones. The order was quietly 
obeyed by the Freemasons of Russia. 



s. 



Sabaism. The worship of the sun, 
moon, and stars, the O^DWH N3^» 

Tsaba Hashmaim, " the host of heaven." 
It was practised in Persia, Chaldea, India, 
and other Oriental countries, at an early 
period of the world's history, See Blazing 
Star and Sun Worship. 
Sabaoth. HttOtf HIPP, Jehovah 



Tsabaoth, Jehovah of Hosts, a very usual 
appellation for the Most High in the pro- 
phetical books, especially in Isaiah, Jere- 
miah, Zechariah, and Malachi, but not 
found in the Pentateuch. 

Sabbath. In the lecture of the second 
or Fellow Craft's degree, it is said, In six 
days God created the heavens and the 



SABIANISM 



SAINT 



681 



earth, and rested upon the seventh day; 
the seventh, therefore, our ancient brethren 
consecrated as a day of rest from their 
labors, thereby enjoying frequent opportu- 
nities to contemplate the glorious works of 
creation, and to adore their great Creator. 

Sabianism. See Sabaism. 

Sackcloth. In the Rose Croix ritual, 
sackcloth is a symbol of grief and humilia- 
tion for the loss of that which it is the ob- 
ject of the degree to recover. 

Sacred Asylum of Sigh Ma- 
sonry. In the Institutes, Statutes, and 
Regulations, signed by Adington, Chancel- 
lor, and which are given in the Recueil des 
Actes du Supreme Conseil du France, as a 
sequence to the Constitutions of 1762, this 
title is given to anv subordinate body of 
the Scottish Rite. Thus in Article XVI. : 
" At the time of the installation of a Sa- 
cred Asylum of High Masonry, the mem- 
bers composing it shall all make and sign 
their pledge of obedience to the Institutes, 
Statutes, and General Regulations of High 
Masonry." In this document the Rite is 
always called " High Masonry," and any 
body, whether a Lodge of Perfection, a 
Chapter of Rose Croix, or a Council of 
Kadosh, is styled a " Sacred Asylum." 

Sacred Lodge. In the lectures ac- 
cording to the English system, we find this 
definition of the "Sacred Lodge." The 
symbol has not been preserved in the 
American ritual. Over the Sacred Lodge 
presided Solomon, the greatest of kings, 
and the wisest of men; Hiram, the great 
and learned king of Tyre; and Hiram 
Abif, the widow's son, of the tribe of Naph- 
tali. It was held in the bowels of the 
sacred Mount Moriah, under the part 
whereon was erected the Holy of Holies. 
On this mount it was where Abraham con- 
firmed his faith by his readiness to offer up 
his only son, Isaac. Here it was where 
David offered that acceptable sacrifice on 
the threshing-floor of Araunah by which 
the anger of the Lord was appeased, and 
the plague stayed from his people. Here 
it was where the Lord delivered to David, 
in a dream, the plan of the glorious Tem- 
ple, afterwards erected by our noble Grand 
Master, King Solomon. And lastly, here 
it was where he declared he would establish 
his sacred name and word, which should 
never pass away; and for these reasons 
this was justly styled the Sacred Lodge. 

Sacrificant. {Sacrifiant.) A degree 
in the Archives of the Lodge of Saint Louis 
des Amis Reunis at Calais. 

Sacrifice, Altar of. See Altar. 

Sacrificer. (Sacrificateur.) 1. A de- 
gree in the Archives of the Lodge of Saint 
Louis des Amis Reunis at Calais. 2. A de- 
gree in the collection of Pyron. 
4L 



Saint Adhabell. Introduced into 
the Cooke MS., where the allusion evi- 
dently is to St. Amphibalus, which see. 

Saint Alban. St. Alban, or Albanus, 
the proto-martyr of England, was born in 
the third century, at Verulam, now St. 
Albans, in Hertfordshire. In his youth he 
visited Rome, and served seven years as a 
soldier under the Emperor Diocletian. 
On his return to Britain he embraced 
Christianity, and was the first who suffered 
martyrdom in the great persecution which 
raged during the reign of that emperor. 
The Freemasons of England have claimed 
St. Alban as being intimately connected 
with the early history of the Fraternity in 
that island. Preston, in his Illustrations, 
quotes the following statement from an old 
manuscript which, he says, had been in 
the possession of Nicholas Stone, a curious 
sculptor under the celebrated architect, 
Inigo Jones : 

" St. Alban loved Masons well and cher- 
ished them much, and made their pay 
right good ; for he gave them two shillings 
per week and four pence to their cheer ; 
whereas before that time, in all the land, a 
Mason had but a penny a day and his 
meat, until St. Alban mended it. And he 
got them a charter from the king and his 
council for to hold a general council, and 
gave it to name Assembly. Thereat he 
was himself, and did help to make Masons 
and gave them good charges." 

We have another tradition on the same 
subject; for in a little work published in 
1760-5, at London, under the title of Multa 
Faucis for the Lovers of Secrets, we find the 
following statement in reference to the 
Masonic character and position of St. Al- 
ban: 

"In the following (the third) century, 
Gordian sent many architects over [into 
England], who constituted themselves into 
Lodges, and instructed the Craftsmen in 
the true principles of Freemasonry ; and a 
few years later, Carausius was made empe- 
ror of the British Isles, and, being a great 
lover of art and science, appointed Albanus 
Grand Master of Masons, who employed 
the Fraternity in building the palace of 
Verulam, or St. Albans." 

Both of these statements are simply 
legends, or traditions of the not unusual 
character, in which historical facts are 
destroyed by legendary additions. The 
fact that St. Alban lived at Verulam may 
be true — most probably is so. It is another 
fact that a splendid Episcopal palace was 
built there, whether in the time of St. Al- 
ban or not is not so certain ; but the affirm- 
ative has been assumed ; and hence it easily 
followed that, if built in his time, he must 
have superintended the building of the 



682 



SAINT 



SAINT 



edifice. He would, of course, employ the 
workmen, give them his patronage, and, to 
some extent, by his superior abilities, direct 
their labors. Nothing was easier, then, 
than to make him, after all this, a Grand 
Master. The assumption that St. Alban 
built the palace at Verulam was very nat- 
ural, because when the true builder's name 
was lost, — supposing it to have been so, — 
St. Alban was there ready to take his place, 
V erulam having been his birthplace. 

The increase of pay for labor, and the 
annual congregation of the Masons in a 
General Assembly, having been subsequent 
events, the exact date of whose first occur- 
rence had been lost, by a process common 
in the development of traditions, they were 
readily transferred to the same era as the 
building of the palace at Verulam. It is 
not even necessary to suppose, by way of 
explanation, as Preston does, that St. Alban 
was a celebrated architect, and a real eneour- 
ager of able workmen. The whole of the 
tradition is worked out of these simple 
facts : that architecture began to be encour- 
aged in England about the third century ; 
that St. Alban lived at that time at Veru- 
lam ; that a palace was erected then, or at 
some subsequent period, in the same place ; 
and in the lapse of time, Verulam, St. 
Alban, and the Freemasons became min- 
gled together in one tradition. The in- 
quiring student of history will neither assert 
nor deny that St. Alban built the palace of 
Verulam. He will be content with taking 
him as the representative of that builder, 
if he was not the builder himself; and he 
will thus recognize the proto-martyr as the 
type of what is supposed to have been the 
Masonry of his age, or, perhaps, only of 
the age in which the tradition received its 
form. 

Saint Albans, Earl of. Anderson 
(2d edition, 101,) says, and, after him, 
Preston, that a General Assembly of the 
Craft was held on Dec. 27, 1663, at which 
Henry Jermyn, Earl of St. Albans, was 
elected Grand Master, who appointed Sir 
John Denham his Deputy, and Christopher 
Wren and John Webb his Wardens. Sev- 
eral useful regulations were made at this 
assembly, known as the "Kegulations of 
1663." These regulations are given by 
Anderson and by Preston, and also in the 
Eoberts MS., with the addition of the oath 
of secrecy. The Eoberts MS. says that the 
assembly was held on the 8th of December. 

Saint Amphibalus. The ecclesias- 
tical legend is that St. Amphibalus came 
to England, and converted St. Alban, who 
was the great patron of Masonry. The 
Old Constitutions do not speak of him, ex- 
cept the Cooke MS., which has the follow- 
ing passage: "And sone after that came 



Seynt Adhabell into Englond, and he con- 
vertyd Seynt Albon to Cristendome ; " 
where, evidently, St. Adhabell is meant 
for St. Amphibalus. But amphibolus is the 
Latin name of a cloak worn by priests over 
their other garments ; and Higgins ( Celtic 
Druids, p. 201,) has shown that there was 
no such saint, but that the " Sanctus Am- 
phibolus" was merely the holy cloak 
Drought by St. Augustine to England. 
His connection with the history of the 
origin of Masonry in England is, there- 
fore, altogether apocryphal. 

Saint Andrew, Knight of. See 
Knight of St. Andrew. 

Saint Andrew's Day. The 30th 
of November, adopted by the Grand Lodge 
of Scotland as the day of its Annual Com- 
munication. 

Saint Augustine. St. Augustine, or 
St. Austin, was sent with forty monks into 
England, about the end of the sixth cen- 
tury, to evangelize the country. Lenning 
says that, according to a tradition, he placed 
himself at the head of the corporations of 
builders, and was recognized as their Grand 
Master. I can find no such tradition, nor, 
indeed, even the name of St. Augustine, in 
any of the Old Constitutions which con- 
tain the "Legend of the Craft." 

Saint Bernard. Saint Bernard of 
Clairvaulx was one of the most eminent 
names of the church in the Middle Ages. 
In 1128, he was present at the Council of 
Troyes, where, through his influence, the 
Order of Knights Templars was confirmed ; 
and he himself is said to have composed 
the Rule or constitution by which they 
were afterwards governed. Throughout 
his life he was distinguished for his warm 
attachment to the Templars, and " rarely," 
saysBurnes, {Sketch of X. Z,p. 12), "wrote 
a letter to the Holy Land, in which he did 
not praise them, and recommend them to 
the favor and protection of the great." To 
his influence, untiringly exerted in their 
behalf, has always been attributed the rapid 
increase of the Order in wealth and popu- 
larity. 

Saint Domingo. One of the prin- 
cipal islands of the West Indies. Free- 
masonry was introduced there at an early 
period in the last century. Heboid says in 
1746. It must certainly have been in an 
active condition there at a time not long 
after, for in 1761 Stephen Morin, who had 
been deputed by the Council of Emperors 
of the East and West to propagate the 
high degrees, selected St. Domingo for the 
seat of his Grand East, and thence dissem- 
inated the system, which resulted in the es- 
tablishment of the Supreme Council of the 
Ancient and Accepted Scottish Rite at 
Charleston, South Carolina. The French 



SAINTE 



SAItfT 



683 



revolution, and the insurrection of the slaves 
at about the same period, was for a time 
fatal to the progress of Masonry in St. Do- 
mingo. Subsequently; the island was di- 
vided into two independent governments 
— that of Dominica, inhabited by whites, 
and that of Hayti, inhabited by blacks. In 
each of these a Masonic obedience has been 
organized. The Grand Lodge of Hayti has 
been charged with irregularity in its for- 
mation, and has not been recognized by the 
Grand Lodges of the United States. It has 
been, however, by those of Europe generally, 
and a representative from it was accredited 
at the Congress of Paris, held in 1855. 
Masonry was revived in Dominica, Heboid 
says, in 1822 ; other authorities say in 1855. 
A Grand Lodge was organized at the city 
of St. Domingo, December 11, 1858. At 
the present time Dominican Masonry is 
established under the Ancient and Accepted 
Scottish Bite, and the National Grand 
Orient of the Dominican Republic is di- 
vided into four sections, namely, a Grand 
Lodge, Grand Chapter General, Grand 
Consistory General and Supreme Council. 
The last body has not been recognized by 
the Mother Council at Charleston, since its 
establishment is in violation of the Scot- 
tish Constitutions, which prescribe one Su- 
preme Council only for all the West India 
Islands. 

Sainte Croix, Emanuel Joseph 
Guilhem de Clermont - Lodeve 
de. A French antiquary, and member of 
the Institute, who was born at Mormoiron, 
in 1746, and died in 1809. His work pub- 
lished in two volumes in 1784, and entitled, 
Recherches Historiques et Critiques sur les 
Mysthres du Paganisme, is one of the most 
valuable and instructive essays that we 
have in any language on the ancient mys- 
teries, — those religious associations whose 
history and design so closely connect them 
with Freemasonry. The later editions were 
enriched by the valuable notes of Silvestre 
de Tracy. 

Saint George's Day. The twenty- 
third of April. Being the patron saint of 
England, his festival is celebrated by the 
Grand Lodge. The Constitution requires 
that " there shall be a Masonic festival next 
following St. George's Day, which shall be 
dedicated to brotherly love and refresh- 
ment." It is the occasion of the " Grand 
Feast." 

Saint Germain. A town in France, 
about ten miles from Paris, where James 
II. established his court after his expulsion 
from England, and where he died. Oliver 
says, (Landm., ii. 28,) and the statement has 
been repeatedly made by others, that the 
followers of the dethroned monarch who 
accompanied him in his exile, carried Free- 



masonry into France, and laid the founda- 
tion of that system of innovation which 
subsequently threw the Order into confu- 
sion by the establishment of a new degree, 
which they called the Chevalier Ma<jon 
Ecossais, and which they worked in the 
Lodge of St. Germain. But Oliver has 
here antedated history. James II. died in 
1701, and Freemasonry was not introduced 
into France from England until 1725. The 
exiled house of Stuart undoubtedly made 
use of Masonry as an instrument to aid in 
their attempted restoration ; but their con- 
nection with the Institution must have been 
after the time of James II., and most proba- 
bly under the auspices of his grandson, the 
Young Pretender, Charles Edward. 

Saint John, Favorite Brother 
of. The eighth degree of the Swedish 
Kite. 

Saint John, Lodge of. See Lodge 
of St. John. 

St. John of Jerusalem, Knight 
of. See Knight of St. John of Jerusalem. 

Saint John's Masonry. The Con- 
stitution of the Grand Lodge of Scotland 
(chap, ii.) declares that that body "prac- 
tises and recognizes no degrees of Masonry 
but those of Apprentice, Fellow Craft, and 
Master Mason, denominated St. John's Ma- 
sonry." 

Saint John's Order. In a system 
of Masonry which Oliver says {Mirror for 
the Johannites, p. 58,) was "used, as it is 
confidently affirmed, in the fourteenth cen- 
tury," (but I doubt if it could be traced 
farther back than the early part of the 
seventeenth,) this appellation occurs in the 
obligation : 

" That you will always keep, guard, and conceal, 
And from this time you never will reveal, 
Either to M. M., F. C, or Apprentice, 
Of St. John's OKDEK,what our grand intent is." 

The same title of "Joannis Ordo" is 
given in the document of uncertain date 
known as the " Charter of Cologne." 

St. John the Almoner. The son of 

the King of Cyprus, and born in that island 
in the sixth century. He was elected Pa- 
triarch of Alexandria, and has been can- 
onized by both the Greek and Roman 
Churches, his festival among the former 
occurring on the 11th of November, and 
among the latter on the 23d of January. 
Bazot (Man. du Franc- Magon., p. 144,) thinks 
that it is this saint, and not St. John the 
Evangelist or St. John the Baptist, who is 
meant as the true patron of our Order. 
" He quitted his country and the hope of a 
throne," says this author, " to go to Jeru- 
salem, that he might generously aid and 
assist the knights and pilgrims. He 
founded a hospital, and organized a frater- 



684 



sAlNT 



SAINT 



nity to attend upon sick and wounded 
Christians, and to bestow pecuniary aid 
upon the pilgrims who visited the Holy 
Sepulchre. St. John, who was worthy to 
become the patron of a society whose only 
object is charity, exposed his life a thou- 
sand times in the cause of virtue. Neither 
war, nor pestilence, nor the fury of the in- 
fidels, could deter him from pursuits of 
benevolence. But death, at length, arrested 
him in the midst of his labors. Yet he left 
the example of his virtues to the brethren, 
who have made it their duty to endeavor 
to imitate them. Eome canonized him un- 
der the name of St. John the Almoner, 
or St. John of Jerusalem ; and the Masons 
— whose temples, overthrown by the barba- 
rians, he had caused to be rebuilt — selected 
him with one accord as their patron." Oli- 
ver, however, {Mirror for the Johannite Ma- 
sons, p. 39,) very properly shows the error 
of appropriating the patronage of Masonry 
to this saint, since the festivals of the Order 
are June 24 and December 27, while those 
of St. John the Almoner are January 23 
and November 11. He has, however, been 
selected as the patron of the Masonic Order 
of the Templars, and their Commanderies 
are dedicated to his honor on account of 
his charity to the poor, whom he called his 
" Masters," because he owed them all ser- 
vice, and on account of his establishment 
of hospitals for the succor of pilgrims in 
the East. 

Saint John the Baptist. One of 
the patron saints of Freemasonry, and at 
one time, indeed, the only one, the name 
of St. John the Evangelist having been in- 
troduced subsequent to the sixteenth cen- 
tury. His festival occurs on the 24th of 
June, and is very generally celebrated by the 
Masonic fraternity. Dalcho (Ahim Rez., 
p. 150,) says that "the stern integrity of 
St. John the Baptist, which induced him 
to forego every minor consideration in dis- 
charging the obligations he owed to God ; 
the unshaken firmness with which he met 
martyrdom rather than betray his duty to 
his Master ; his steady reproval of vice, and 
continued preaching of repentance and 
virtue, make him a fit patron of the Ma- 
sonic institution." 

The Charter of Cologne says : " We cel- 
ebrate, annually, the memory of St. John, 
the Forerunner of Christ and the Patron 
of our Community." The Knights Hos- 
pitallers also dedicated their Order to him ; 
and the ancient expression 'of our ritual, 
which speaks of a " Lodge of the Holy St. 
John of Jerusalem," probably refers to the 
same saint. 

Krause, in his Kunsturkunden, (p. 295- 
305,) gives abundant historical proofs that 
the earliest Masons adopted St. John the 



Baptist, and not St. John the Evangelist, 
as their patron. It is worthy of note that 
the Grand Lodge of England was revived 
on St. John the Baptist's day, 1717, and 
that the annual feast was kept on that day 
until 1727, when it was held for the first 
time on the festival of the Evangelist. 
Lawrie says that the Scottish Masons al- 
ways kept the festival of the Baptist until 
1737, when the Grand Lodge changed the 
time of the annual election to St. Andrew's 
day. 

Saint John the Evangelist. One 
of the patron saints of Freemasonry, whose 
festival is celebrated on the 27th of Decem- 
ber. His constant admonition, in his Epis- 
tles, to the cultivation of brotherly love, 
and the mystical nature of his Apocalyptic 
visions, have been, perhaps, the principal 
reasons for the veneration paid to him by 
the Craft. Notwithstanding a well-known 
tradition, all documentary evidence shows 
that the connection of the name of the 
Evangelist with the Masonic Order is to be 
dated long after the sixteenth century, be- 
fore which time St John the Baptist was 
exclusively the patron saint of Masonry. 
The two are, however, now always united, 
for reasons set forth in the article on the 
Dedication of Lodges, which see. 

Saint I^eger. See Aldworth, Mrs. 

Saint Martin, Louis Claude. A 
mystical writer and Masonic leader of con- 
siderable reputation in the last century, 
and the founder of the Rite of Martinism. 
He was born at Amboise, in France, on 
January 18, 1743, being descended from a 
family distinguished in the military ser- 
vice of the kingdom. Saint Martin when 
a youth made great progress in his studies, 
and became the master of several ancient 
and modern languages. After leaving 
school, he entered the army, in accordance 
with the custom of his family, becoming a 
member of the regiment of Foix. But after 
six years of service, he retired from a pro- 
fession which he found uncongenial with 
his fondness for metaphysical pursuits. 
He then travelled in Switzerland, Germany, 
England, and Italy, and finally retired to 
Lyons, where he remained for three years 
in a state of almost absolute seclusion, 
known to but few persons, and pursuing 
his philosophic studies. He then repaired 
to Paris, where, notwithstanding the tu- 
multuous scenes of the revolution which 
was working around, he remained unmoved 
by the terrible events of the day, and intent 
only on the prosecution of his theosophic 
studies. Attracted by the mystical systems 
of Boehme and Swedenborg, he became 
himself a mystic of no mean pretensions, 
and attracted around him a crowd of dis- 
ciples, who were content, as they said, to 



SAINT 



SAINTS 



685 



hear, without understanding, the teachings 
of their leader. In 1775 appeared his first 
and most important work, entitled Des 
Erreurs et de la Ve'rite, ou les Hommes rap- 
peles au principe universal de la Science. 
This work, which contained an exposition of 
the ideology of Saint Martin, acquired for its 
author, by its unintelligible transcendental- 
ism, the title of the " Kant of Germany." 
Saint Martin had published this work under 
the pseudonym of the " Unknown Philoso- 
pher," (le Philosophe inconnu;) whence he 
was subsequently known by this name, which 
was also assumed by some of his Masonic 
adherents; and even a degree bearing that 
title was invented and inserted in the Rite 
of Philalethes. The treatise Des Erreurs 
et de la Verite was in fact made a sort of 
text-book by the Philalethans, and highly 
recommended by the Order of the Initiated 
Knights and Brothers of Asia, whose sys- 
tem was in fact a compound of theosophy 
and mysticism. It was so popular, that 
between 1775 and 1784 it had been through 
five editions. 

Saint Martin, in the commencement of 
his Masonic career, attached himself to 
Martinez Paschalis, of whom he was one 
of the most prominent disciples. But he 
subsequently attempted a reform of the sys- 
tem of Paschalis, and established what he 
called a Rectified Rite, but which is better 
known as the Rite or system of Martinism, 
which consisted of ten degrees. It was itself 
subsequently reformed, and, being reduced 
to seven degrees, was introduced into some 
of the Lodges of Germany under the name 
of the Reformed Eccossism of Saint Martin. 

The theosophic doctrines of Saint Martin 
were introduced into the Masonic Lodges 
of Russia by Count Gabrianko and Admi- 
ral PleshcheyefF, and soon became popular. 
Under them the Martinist Lodges of Rus- 
sia became distinguished not only for their 
Masonic and religious spirit, — although too 
much tinged with the mysticism of Jacob 
Boehme and their founder, — but for an 
active zeal in practical works of charity of 
both a private and public character. 

The character of Saint Martin has, I 
think, been much mistaken, especially by 
Masonic writers. Those who, like Voltaire, 
have derided his metaphysical theories, 
seem to have forgotten the excellence of 
his private character, his kindness of heart, 
his amiable manners, and his varied and 
extensive erudition. Nor should it be for- 
gotten that the true object of all his Ma- 
sonic labors was to introduce into the 
Lodges of France a spirit of pure religion. 
His theory of the origin of Freemasonry 
was not, however, based on any historical 
research, and is of no value, for he believed 
that it was an emanation of the Divinity, 



and was to be traced to the very beginning 
of the world. 

Saint Nicaise. A considerable sen- 
sation was produced in Masonic circles by 
the appearance at Frankfort, in 1755, of a 
work entitled Saint Nicaise, oder eine Samm- 
lung merhwurdiger Maiirerischer Brief e, fur 
Freimaiirer und die es nicht. A second 
edition was issued in 1786. Its title-page 
asserts it to be a translation from the 
French, but it was really written by Dr. 
Starck. It professes to contain the letters 
of a French Freemason who was travelling 
on account of Freemasonry, and having 
learned the mode of work in England and 
Germany, had become dissatisfied with 
both, and had retired into a cloister in 
France. It was really intended, although 
Starck had abandoned Masonry, to defend 
his system of Spiritual Templarism, in 
opposition to that of the Baron Von 
Hund. Accordingly, it was answered in 
1786 by Von Sprengseisen, who was an 
ardent friend and admirer of Von Hund, in 
a work entitled Anti Saint Nicaise, which was 
immediately followed by two other essays 
by the same author, entitled Archimedes, 
and Scala Algtbraica CEconomica. These 
three works have become exceedingly rare. 

Saint Paul's Church. As St. 
Paul's, the Cathedral Church of London, 
was rebuilt by Sir Christopher Wren, — who 
is called, in the Book of Constitutions, the 
Grand Master of Masons, — some writers 
have advanced the theory that Freema- 
sonry took its origin at the construction of 
that edifice. In the fourth degree of Fess- 
ler's Rite, — which is occupied in the crit- 
ical examination of the various theories on 
the origin of Freemasonry, — among the 
seven sources that are considered, the build- 
ing of St. Paul's Church is one. Nicolai 
does not positively assert the theory ; but 
he thinks it not an improbable one, and 
believes that a new system of symbols was 
at that time invented. It is said that there 
was, before the revival in 1717, an old 
Lodge of St. Paul's; and it is reasonable 
to suppose that the Operative Masons en- 
gaged upon the building were united with 
the architects and men of other professions 
in the formation of a Lodge, under the 
regulation which no longer restricted the 
Institution to Operative Masonry. But 
there is no authentic historical evidence 
that Freemasonry first took its rise at the 
building of St. Paul's Church. 

Saints John. The "Holy Saints 
John," so frequently mentioned in the 
ritual of Symbolic MasQnry, are St. John 
the Baptist and St. John the Evangelist, 
(which see.) The original dedication of 
Lodges was to the " Holy St. John," mean- 
ing the Baptist. 



686 



SAINTS 



SALUTE 



Saints John, Festivals of. See 

Festivals. 

Saint Victor, Louis Guillemain 
de. A French Masonic writer, who pub- 
lished, in 1781, a work in Adonhiramite 
Masonry, entitled Receuil Precieux de la 
Maconnerie Adonhiramite. This volume 
contained the ritual of the first four de- 
grees, and was followed, in 1787, by an- 
other, which contained the higher degrees 
of the Eite. If St. Victor was not the 
inventor of this Rite, he at least modified 
and established it as a working system, 
and, by his writings and his labors, gave to 
it whatever popularity it at one time pos- 
sessed. Subsequent to the publication of 
his Receuil Precieux, he wrote his Origine 
de la Maconnerie Adonhiramite, a learned 
and interesting work, in which he seeks to 
trace the source of the Masonic initiation 
to the mysteries of the Egyptian priest- 
hood. 

Salfi, Francesco. An Italian phil- 
osopher and litterateur, who was born at 
Cozenza, in Calabria, Jan. 1, 1759, and 
died at Passy, near Paris, Sept. 1832. He 
was at one time professor of history and 
philosophy at Milan. He was a prolific 
writer, and the author of many works on 
history and political economy. He pub- 
lished, also, several poems and dramas, and 
received, in 1811, the prize given by the 
Lodge at Leghorn for a Masonic essay, en- 
titled, Delia utiltd della Franca- Massoneria 
sotto il rapporto filantropico e morale. 

Salix. A significant word in the high 
degrees, invented, most probably, at first 
for the system of the Council of Emperors 
of the *East and West, and transferred to 
the Ancient and Accepted Scottish Rite. 
It is derived, say the old French rituals, 
from the initials of a part of a sentence, 
and has, therefore, no other meaning. 

Salle des Pas Perdus. ( The Hall 
of the Lost Steps.) The French thus call 
the anteroom in which visitors are placed 
before their admission into the Lodge. 
The Germans call it the fore-court ( Vor- 
hof), and sometimes, like the French, der 
Saal der verlornen Schritte. Lenning says 
that it derives its name from the fact that 
every step taken before entrance into the 
Fraternity, or not made in accordance with 
the precepts of the Order, is considered as 
lost, 

Salomonis Sanctificatus Illumi- 
natus, Magnus Jehova. The title 
of the reigning Master or third class of the 
Illuminated Chapter according to the Swed- 
ish system. , 

Salsette. An island in the Bay of Bom- 
bay, celebrated for stupendous caverns exca- 
vated artificially out of the solid rock, with 
a labor which must, says Mr. Grose, have 



been equal to that of erecting the Pyramids, 
and which were appropriated to the initia- 
tions in the Ancient Mysteries of India. 

Salt. In the Helvetian ritual salt is 
added to corn, wine, and oil as one of the 
elements of consecration, because it is a 
symbol of the wisdom and learning which 
should characterize a Mason's Lodge. When 
the foundation-stone of a Lodge is laid, the 
Helvetian ritual directs that it shall be 
sprinkled with salt, and this formula be 
used: "May this undertaking, contrived 
by wisdom, be executed in strength and 
adorned with beauty, so that it may be a 
house where peace, harmony, and broth- 
erly love shall perpetually reign." 

Salutation. Lenning says, that in 
accordance with the usage of the Operative 
Masons, it was formerly the custom for a 
strange brother, when he visited a Lodge, 
to bring to it such a salutation as this: 
"From the Right Worshipful Brethren 
and Fellows of a Right Worshipful and 
Holy Lodge of St. John." The English 
salutation, at the middle of the last cen- 
tury, was: "From the Right Worshipful 
Brothers and Fellows of the Right Wor- 
shipful and Holy Lodge of St. John, from 
whence I come and greet you thrice heartily 
well." The custom has become obsolete, 
although there is an allusion to it in the an- 
swer to the question, "Whence come you?" 
in the modern catechism of the Entered 
Apprentice's degree. But Lenning is incor- 
rect in saying that the salutation went out 
of use after the introduction of certificates. 
The salutation was, as has been seen, in use 
in the eighteenth century, and certificates 
were required as far back at least as the 
year 1683. 

Salutem. {Lot. Health.) When the 
Romans wrote friendly letters, they pre- 
fixed the letter S as the initial of Salutem, 
or health, and thus the writer expressed a 
wish for the health of his correspondent. 
At the head of Masonic documents we 
often find this initial letter thrice repeated, 
thus: S.\ S.\ S.\, with the same significa- 
tion of Health, Health, Health. It is 
equivalent to the English expression, 
" Thrice Greeting." 

Salute Mason. Among the Stone- 
masons of Germany, in the Middle Ages, 
and most probably introduced by them into 
England, a distinction was made between 
the Grussmaurer or Wortmaurer, the Salute 
Mason or Word Mason, and the Schrift- 
maurer or Letter Mason. The Salute Ma- 
sons had signs, words, and other modes of 
recognition by which they could make 
themselves known to each other ; while the 
Letter Masons, who were also called Brief- 
trdger or Letter Bearers, had no mode, 
when they visited strange Lodges, of prov- 



SAMARIA 



SAN 



687 



ing themselves, except by the certificates 
or written testimonials which they brought 
with them. Thus, in the " examination of 
a German Stonemason," which has been 
published in Fallow's Mysterien der Frei- 
maurerei, (p. 25,) and copied thence by 
Findel, we find these questions proposed to 
a visiting brother, and the answers thereto : 

" Warden. Stranger, are you a Letter 
Mason or a Salute Mason ? 

" Stranger. I am a Salute Mason. 

" Warden. How shall I know you to be 
such? 

" Stranger. By my salute and words of 
my mouth." 

Samaria. A city situated near the 
centre of Palestine, and built by Omri, 
king of Israel, about 925 B. c. It was the 
metropolis of the kingdom of Israel, or of 
the ten tribes, and was, during the exile, 
peopled by many Pagan foreigners sent to 
supply the place of the deportated inhabi- 
tants. Hence it became a seat of idolatry, 
and was frequently denounced by the 
prophets. See Samaritans. 

Samaritan, Oood • See Good Sama- 
ritan. 

Samaritans. The Samaritans were 
originally the descendants of the ten revolt- 
ed tribes who had chosen Samaria for their 
metropolis. Subsequently, the Samaritans 
were conquered by the Assyrians under Shal- 
maneser, who carried the greater part of 
the inhabitants into captivity, and intro- 
duced colonies in their place from Babylon, 
Cultah, Ava, Hamath, and Sepharvaim. 
These colonists, who assumed the name of 
Samaritans, brought with them of course 
the idolatrous creed and practices of the re- 
gion from which they emigrated. The Sa- 
maritans, therefore, at the time of the re- 
building of the second Temple, were an 
idolatrous race, and as such abhorrent to 
the Jews. Hence, when they asked per- 
mission to assist in the pious work of re- 
building the Temple, Zerubbabel, with the 
rest of the leaders, replied, " Ye have nothing 
to do with us to build a house unto our 
God ; but we ourselves together will build 
unto the Lord God of Israel, as King Cy- 
rus, the king of Persia, has commanded us." 

Hence it was that, to avoid the possi- 
bility of these idolatrous Samaritans pol- 
luting the holy work by their co-operation, 
Zerubbabel found it necessary to demand of 
every one who offered himself as an assistant 
in the undertaking that he should give an 
accurate account of his lineage, and prove 
himself to have been a descendant (which 
no Samaritan could be) of those faithful 
Giblemites who worked at the building of 
the first Temple. 

There were many points of religious dif- 
ference between the Jews and the Samari- 



tans. One was, that they denied the au- 
thority of any of the Scriptures except the 
Pentateuch ; another was that they asserted 
that it was on Mount Gerizim, and not 
on Mount Moriah, that Melchizedek met 
Abraham when returning from the slaugh- 
ter of the kings, and that here also he came 
to sacrifice Isaac, whence they paid no 
reverence to Moriah as the site of the 
" Holy House of the Lord." A few of the 
sect still remain at Nabulus. They do not 
exceed one hundred and fifty. They have 
a high priest, and observe all the feasts of 
the ancient Jews, and especially that of the 
Passover, which they keep on Mount Geri- 
zim with all the formalities of the ancient 
rites. 

Samothracian Mysteries. The 
Mysteries of the Cabiri are sometimes so 
called because the principal seat of their 
celebration was in the island of Samothrace. 
"I ask," says Voltaire, {Diet. Phil.,) "who 
were these Hierophants, these sacred Free- 
masons, who celebrated their Ancient Mys- 
teries of Samothracia, and whence came 
they and their gods Cabiri ?" See Cabiri, 
Mysteries of. 

Sanctuary. The Holy of Holies in 
the Temple of Solomon. See Holy of Holies. 

Sanctum Sanctorum. Latin for 
Holy of Holies, which see. 

Sandwich Islands. Freemasonry 
was first introduced into those far islands 
of the Pacific by the Grand Orient of 
France, which issued a Dispensation for the 
establishment of a Lodge about 1848, or 
perhaps earlier ; but it was not prosperous, 
and soon became dormant. In 1852, the 
Grand Lodge of California granted a War- 
rant to Hawaiian Lodge, No. 21, on its 
register at Honolulu. Koyal Arch and 
Templar Masonry have both been since in- 
troduced. Honolulu Chapter was estab- 
lished in 1859, and Honolulu Commandery 
in 1871. 

San Graal. Derived, probably, from 
the old French, sang real, the true blood; 
although other etymologies have been pro- 
posed. The San Graal is represented, in le- 
gendary history, as being an emerald dish 
in which our Lord had partaken of the last 
supper. Joseph of Arimathea, having fur- 
ther sanctified it by receiving into it the 
blood issuing from the five wounds, after- 
wards carried it to England. Subsequently 
it disappeared in consequence of the sins of 
the land, and was long lost sight of. When 
Merlin established the Knights of the Kound 
Table, he told them that the San Graal 
should be discovered by one of them, but 
that he only could see it who was without 
sin. One day, when Arthur was holding a 
high feast with his Knights of the Eound 
Table, the San Graal suddenly appeared to 



SANHEDRIM 



SASH 



him and to all his chivalry, and then as 
suddenly disappeared. The consequence 
was that all the knights took upon them 
a solemn vow to seek the Holy Dish. " The 
quest of the San Graal " became one of the 
most prominent myths of what has been 
called the Arthuric cycle. The old French 
romance of the Morte d' 'Arthur, which was 
published by Caxton in 1485, contains the 
adventures of Sir Galahad in search of the 
San Graal. There are several other ro- 
mances of which this wonderful vessel, in- 
vested with the most marvellous properties, 
is the subject. The quest of the San Graal 
very forcibly reminds us of the search for 
the Lost Word. The symbolism is precisely 
the same, — the loss and the recovery being 
but the lesson of death and eternal life, — 
so that the San Graal in the Arthurian 
myth, and the Lost Word in the Masonic 
legend, seem to be identical in object and 
design. Hence it is not surprising that a 
French writer, M. de Caumont, should have 
said (Bulletin Monument., p. 129,) that " the 
poets of the twelfth and fourteenth centu- 
ries, who composed the romances of the 
Eound Table, made Joseph of Arimathea 
the chief of a military and religious Free- 
masonry." 

Sanhedrim. The highest judicial 
tribunal among the Jews. It consisted of 
seventy-two persons beside the high priest. 
It is supposed to have originated with Mo- 
ses, who instituted a council of seventy on 
the occasion of a rebellion of the Israelites 
in the wilderness. The room in which the 
Sanhedrim met was a rotunda, half of which 
was built without the Temple and half 
within, the latter part being that in which 
the judges sat. The Nasi, or prince, who 
was generally the high priest, sat on a 
throne at the end of the hall ; his deputy, 
called Ab-beth-din, at his right hand ; and 
the sub-deputy, or Chacan, at his left; 
the other senators being ranged in order on 
each side. Most of the members of this 
council were priests or Levites, though men 
in private stations of life were not excluded. 

According to the English system of the 
Royal Arch, a Chapter of Eoyal Arch Ma- 
sons represents the Sanhedrim, and there- 
fore it is a rule that it shall never consist 
of more than seventy-two members, al- 
though a smaller number is competent to 
transact any business. This theory is an 
erroneous one, for in the time of Zerub- 
babel there was no Sanhedrim, that tribu- 
nal having been first established after the 
Macedonian conquest. The place in the 
Temple where the Sanhedrim met was 
called " Gabbatha," or the " Pavement ; " it 
was a room whose floor was formed of 
ornamental square stones, and it is from 
this that the Masonic idea has probably 



arisen that the floor of the Lodge is a tes- 
sellated or Mosaic pavement. 

Sapicole, The. Thory says that a 
degree by this name is cited in the nomen- 
clature of Fustier, and is also found in the 
collection of Viany. 

Sapphire. Hebrew, 1*£D- Tne sec- 
ond stone in the second row of the high 
priest's breastplate, and was appropriated 
to the tribe of Naphtali. The chief priest 
of the Egyptians wore round his neck an 
image of truth and justice made of sapphire. 

Saracens. Although originally only 
an Arab tribe, the word Saracens was after- 
wards applied to all the Arabs who em- 
braced the tenets of Mohammed. The 
Crusaders especially designated as Sara- 
cens those Mohammedans who had in- 
vaded Europe, and whose possession of the 
Holy Land gave rise not only to the Cru- 
sades, but to the organization of the mili- 
tary and religious orders of Templars and 
Hospitallers, whose continual wars with the 
Saracens constitute the most important 
chapters of the history of those times. 

Sardius. Hebrew, OHtf, Odem. The 
first stone in the first row of the high 
priest's breastplate. It is a species of cor- 
nelian of a blood-red color, and was appro- 
priated to the tribe of Reuben. 

Sarsena. A pretended exposition of 
Freemasonry, published at Baumberg, Ger- 
many, in 1816, under the title of " Sarsena, 
or the Perfect Architect," created a great 
sensation at the time among the initiated 
and the profane. It professed to contain 
the history of the origin of the Order, and 
the various opinions upon what it should 
be, " faithfully described by a true and per- 
fect brother, and extracted from the papers 
which he left behind him." Like all other 
expositions, it contained, as G'adicke re- 
marks, very little that was true, and of that 
which was true nothing that had not been 
said before. 

Sash. The old regulation on the sub- 
ject of wearing sashes in a procession is in 
the following words : " None but officers, 
who must always be Master Masons, are 
permitted to wear sashes ; and this decora- 
tion is only for particular officers." In 
this country the wearing of the sash ap- 
pears, very properly, to be confined to the 
W.\ Master, as a distinctive badge of his 
office. 

The sash is worn by all the companions 
of the Royal Arch degree, and is of a scarlet 
color, with the words " Holiness to the Lord " 
inscribed upon it. These were the words 
placed upon the mitre of the high priest 
of the Jews. 

In the Ancient and Accepted Scottish 
Rite, the white sash is a decoration of the 
thirty-third degree. A recent decree of the 



SATRAP 



SCALD 



Supreme Council of the Southern Juris- 
diction confines its use to honorary mem- 
bers, while active members only wear the 
collar. 

The sash, or scarf, is analogous to the 
Zennar, or sacred cord, placed upon the 
candidate in the initiation into the mys- 
teries of India, and which every Brahman 
was compelled to wear. This cord was 
woven with great solemnity, and being put 
upon the left shoulder, passed over to the 
right side and hung down as low as the 
fingers could reach. 

Satrap. The title given by the Greek 
writers to the Persian governors of prov- 
inces before Alexander's conquest. It is 
from the Persian word satrab. The author- 
ized version calls them the " king's lieu- 
tenants ; " the Hebrew, achashdarpenim, 
which is doubtless a Persian word Hebra- 
ized. It was these satraps who gave the 
Jews so much trouble in the rebuilding of 
the Temple. They are alluded to in the 
congeneric degrees of Knight of the Eed 
Cross and Prince of Jerusalem. 

Savalette de Langes. Founder of 
the Rite of Philalethes at Paris, in 1773. 
He was also the President and moving 
spirit of the Masonic Congress at Paris, 
which met in 1785 and 1787 for the pur- 
pose of discussing many important points 
in reference to Freemasonry. The zeal and 
energy of Savalette de Langes had suc- 
ceeded in collecting for the Lodge of the 
Philalethes a valuable cabinet of natural 
history and a library containing many 
manuscripts and documents of great im- 
portance. His death, which occurred soon 
after the beginning of the French revolu- 
tion, and the political troubles that ensued, 
caused the dispersion of the members and 
the loss of a great part of the collection. The 
remnant subsequently came into the pos- 
session of the Lodges of St. Alexander of 
Scotland, and of the Social Contrat, which 
constituted the Philosophic Scottish Rite. 

Sayers, Anthony. At the revival 
in 1717, "Mr. Anthony Sayers, gentle- 
man," was elected Grand Master. He was 
succeeded in the next year by George Payne, 
Esq. In 1719, he was appointed Senior 
Grand Warden by Grand Master Desagu- 
liers. He is last mentioned as being pres- 
ent in the Grand Lodge in 1730, when he 
appeared in the procession as the oldest 
Past Grand Master. It is to be regretted 
that no records of this proto-Grand Master 
of the revived Grand Lodge of England 
have been preserved. A portrait of him by 
Highmore, the celebrated painter, is in 
existence, mezzotinto copies of which are 
not uncommon. 

Scald Miserable^. A name given 
to a set of persons who, in 1741, formed a 
4M 44 



mock procession in derision of the Freema- 
sons. Sir John Hawkins, speaking, in his 
Life of Johnson, (p. 336,) of Paul White- 
head, says : " In concert with one Carey, a 
surgeon, he planned and exhibited a pro- 
cession along the Strand of persons on foot 
and on horseback, dressed for the occasion, 
carrying mock ensigns and the symbols of 
Freemasonry ; the design of which was to 
expose to laughter the insignia and cere- 
monies of that mysterious institution ; and 
it was not until thirty years afterwards that 
the Fraternity recovered from the disgrace 
which so ludicrous a representation had 
brought on it." The incorrectness of this 
last statement will be evident to all who 
are acquainted with the successful progress 
made by Freemasonry between the years 
1741 and 1771, during which time Sir John 
Hawkins thinks that it was languishing 
under the blow dealt by the mock proces- 
sion of the Scald Miserables. 

A better and fuller account is contained 
in the London Daily Post of March 20, 
1741. " Yesterday, some mock Freemasons 
marched through Pall Mall and the Strand 
as far as Temple Bar in procession ; first 
went fellows on jackasses, with cows' horns 
in their hands ; then a kettle-drummer on 
a jackass, having two buffter firkins for 
kettle-drums; then followed two carts 
drawn by jackasses, having in them the 
stewards with several badges of their 
order ; then came a mourning-coach drawn 
by six horses, each of a different color and 
size, in which were the Grand Master and 
Wardens; the whole attended by a vast 
mob. They stayed without Temple Bar 
till the Masons came by, and paid their 
compliments to them, who returned the 
same with an agreeable humor that possi- 
bly disappointed the witty contriver of 
this mock scene, whose misfortune is that, 
though he has some wit, his subjects are gen- 
erally so ill chosen that he loses by it as 
many friends as other people of more 
judgment gain." 

April 27th, being the day of the annual 
feast, " a number of shoe-cleaners, chim- 
ney-sweepers, etc., on foot and in carts, 
with ridiculous pageants carried before 
them, went in procession to Temple Bar, by 
way of jest on the Freemasons." A few 
days afterwards, says the same journal, 
"several of the Mock Masons were taken 
up by the constable empowered to impress 
men for his Majesty's service, and con- 
fined until they can be examined by the 
justices." 

It was, as Hone remarks, (Anc. Myst., p. 
242,) very common to indulge in satirical 
pageants, which were accommodated to the 
amusement of the vulgar, and he mentions 
this procession as one of the kind. A plate 



690 



SCALD 



SCALLOP-SHELL 



of the mock procession was engraved by 
A. Benoist, a drawing-master, under the 
title of " A Geometrical View of the Grand 
Procession of the Scald Miserable Masons, 
designed as they were drawn up over 
against Somerset House in the Strand, on 
the 27th day of April, Anno 1742." Of 
this plate there is a copy in ClavePs His- 
toire Pittoresque. With the original plate 
Benoist published a key, as follows, which 
perfectly agrees with the copy of the plate 
in Clavel : 

" No. 1. The grand Sword-Bearer, or Ty- 
ler, carrying the Swoard of State, (a pres- 
ent of Ishmael Abiff to old Hyram, King 
of the Saracens,) to his Grace of Wattin, 
Grand Master of the Holy Lodge of St. 
John of Jerusalem in Clerkenwell. 2. 
Tylers or Guarders. 3. Grand Chorus of 
Instruments. 4. The Stewards, in three 
Gutt-carts drawn by Asses. 5. Two famous 
Pillars. 6. Three great Lights: the Sun, 
Hieroglyphical, to rule the Day ; the Moon, 
Emblematical, to rule the Night ; a Master 
Mason, Political, to rule his Lodge. 7. 
The Entered Prentice's Token. 8. The let- 
ter G, famous in Masonry for differencing 
the Fellow Craft's Lodge from that of 
Prentices. 9. The Funeral of a Grand Mas- 
ter according to the Rites of the Order, with 
the Fifteen loving Brethren. 10. A Master 
Mason's Lodge. 11. Grand Band of Mu- 
sick. 12. Two Trophies; one being that of 
a Black-shoe Boy and a Sink Boy, the 
other that of a Chimney-S weeper. 13. The 
Equipage of the Grand Master, all the At- 
tendants wearing Mystical Jewells." 

The historical mock procession of the 
Scald Miserables was, it thus appears, that 
which occurred on April 27, and not the 
preceding one of March 20, which may have 
been only a feeler, and having been well re- 
ceived by the populace there might have 
been an encouragement for its repetition. 
But it was not so popular with the higher 
classes, who felt a respect for Freemasonry, 
and were unwilling to see an indignity put 
upon it. A writer in the London Freema- 
sons' Magazine (1858, I., 875,) says: "The 
contrivers of the mock procession were at 
that time said to be Paul Whitehead, Esq., 
and his intimate friend (whose real Chris- 
tian name was Esquire) Carey, of Pall 
Mall, surgeon to Frederick, Prince of 
Wales. The city officers did not suffer this 
procession to go through Temple Bar, the 
common report then being that its real 
interest was to affront the annual proces- 
sion of the Freemasons. The Prince was 
so much offended at this piece of ridicule, 
that he immediately removed Carey from 
the office he held under him." 

Smith ( Use and Abuse of Freemas., p. 78,) 
says that ".about this time (1742) an order 



was issued to discontinue all public proces- 
sions on feast days, on account of a mock 
procession which had been planned, at a 
considerable expense, by some prejudiced 
persons, with a view to ridicule these pub- 
lic cavalcades." Smith is not altogether 
accurate. There is no doubt that the ulti- 
mate effect of the mock procession was to 
put an end to what was called " the march 
of procession " on the feast day, but that 
effect did not show itself until 1757, in 
which year it was resolved that it should in 
future be discontinued. 

Scales, Pair of. " Let me be weighed 
in an even balance," said Job, "that 
God may know mine integrity ;" and Solo- 
mon says that " a false balance is abomina- 
tion to the Lord, but a just weight is his 
delight." So we find that among the an- 
cients a balance, or pair of scales, was a 
well-known recognized symbol of a strict 
observation of justice and fair dealing. 
This symbolism is also recognized in Ma- 
sonry, and hence in the degree of Princes 
of Jerusalem, the duty of which is to ad- 
minister justice in the inferior degrees, a 
pair of scales is the most important symbol. 

Scallop - Shell. The scallop-shell, 
the staff, and sandals form a part of the cos- 
tume of a Masonic Knight Templar in his 
character as a Pilgrim Penitent. Shake- 
speare makes Ophelia sing, — 

"And how shall I my true love know 
From any other one? 
O, by his scallop-shell and staff, 
And by his sandal shoon ! " 

The scallop-shell was in the Middle 
Ages the recognized badge of a pilgrim ; so 
much so, that Dr. Clarke (Travels, ii. 538,) 
has been led to say : "It is not easy to ac- 
count for the origin of the shell as a badge 
worn by the pilgrims, but it decidedly re- 
fers to much earlier Oriental customs than 
the journeys of Christians to the Holy 
Land, and its history will probably be 
found in the mythology of eastern na- 
tions." He is right as to the question of 
antiquity, for the shell was an ancient sym- 
bol of the Syrian goddess Astarte, Venus 
Pelagia, or Venus rising from the sea. But 
it is doubtful whether its use by pilgrims is 
to be traced to so old or so Pagan an au- 
thority. Strictly, the scallop-shell was the 
badge of pilgrims visiting the shrine of St. 
James of Compostella, and hence it is called 
by naturalists the pecten Jacobceus — the 
comb shell of St. James. Fuller (Ch. Hist, 
ii., 228,) says: " All pilgrims that visit St. 
James of Compostella in Spain returned 
thence obsiti conchis, ' all beshelled about ' 
on their clothes, as a religious donative 
there bestowed upon them." Pilgrims were, 
in fact, in mediaeval times distinguished by 



SCANDINAVIAN 



SCHAW 



691 



the peculiar badge which they wore, as 
designating the shrine which they had 
visited. Thus pilgrims from Rome wore 
the keys, those from St. James the scallop- 
shell, and those from the Holy Land palm 
branches, whence such a pilgrim was some- 
times called a palmer. But this distinction 
was not always rigidly adhered to, and pil- 
grims from Palestine frequently wore the 
shell. At first the shell was sewn on the 
cloak, but afterwards transferred to the 
hat ; and while, in the beginning, the badge 
was not assumed until the pilgrimage was 
accomplished, eventually pilgrims began to 
wear it as soon as they had taken their vow 
of pilgrimage, and before they had com- 
menced their journey. 

Both of these changes have been adopt- 
ed in the Templar ritual. The pilgrim, 
although ' symbolically making his pil- 
grimage to the Holy Sepulchre in Pales- 
tine, adopts the shell more properly belong- 
ing to the pilgrimage to Compostella ; and 
adopts it, too, not after his visit to the 
shrine, but as soon as he has assumed the 
character of a pilgrim, which, it will be seen 
from what has been said, is historically cor- 
rect, and in accordance with the later prac- 
tice of mediaeval pilgrims. 

Scandinavian Mysteries. See 
Gothic Mysteries. 

Scarlet. See Bed. 

Scenic Representations. In the 
Ancient Mysteries scenic representations 
were employed to illustrate the doctrines of 
the resurrection, which it was their object 
to inculcate. Thus the allegory of the ini- 
tiation was more deeply impressed, by be- 
ing brought vividly to the sight as well as 
to the mind of the aspirant. Thus, too, in 
the religious mysteries of the Middle Ages, 
the moral lessons of Scripture were drama- 
tized for the benefit of the people who be- 
held them. The Christian virtues and 
graces often assumed the form of personages 
in these religious plays, and fortitude, pru- 
dence, temperance, and justice appeared 
before the spectators as living and acting 
beings, inculcating by their actions and by 
the plot of the drama those lessons which 
would not have been so well received or 
so thoroughly understood, if given merely 
in a didactic form. The advantage of these 
scenic representations, consecrated by an- 
tiquity and tested by long experience, is 
well exemplified in the ritual of the third 
degree of Masonry, where the dramatiza- 
tion of the great legend gives to the initia- 
tion a singular force and beauty. It is sur- 
prising, therefore, that the English system 
never adopted, or, if adopted, speedily dis- 
carded, the drama of the third degree, but 
gives only in the form of a narrative what 
the American system more wisely and more 



usefully presents by living action. Through- 
out America, in every State excepting 
Pennsylvania, the initiation into the third 
degree constitutes a scenic representation. 
The latter State alone preserves the less 
impressive didactic method of the English 
system. The rituals of the continent of 
Europe pursue the same scenic form of ini- 
tiation, and it is therefore most probable 
that this was the ancient usage, and that 
the present English ritual is of compara- 
tively recent date. 

Sceptre. An ensign of sovereign au- 
thority, and hence carried in several of the 
high degrees by officers who represent 
kings. 

Scliaw Manuscript. This is a code 
of laws for the government of the Oper- 
ative Masons of Scotland, drawn up by 
William Schaw, the Master of the Work 
to James VI. It bears the following title : 
"The Statutis and Ordinanceis to be ob- 
seruit be all the Maister-Maissounis within 
this realme sett down be Williame Schaw, 
Maister of Wark to his Maieste and gen- 
erall Wardene of the said Craft, with the 
consent of the Maisteris efter specifeit." 
As will be perceived by this title, it is in 
the Scottish dialect. It is written on pa- 
per, and dated XXVIII December, 1598. 
Although containing substantially the gen- 
eral regulations which are to be found in 
the English manuscripts, it differs mate- 
rially from them in many particulars. 
Masters, Fellow Crafts, and Apprentices 
are spoken of, but simply as gradations of 
rank, not as degrees, and the word " Ludge " 
or Lodge is constantly used to define the 
place of meeting. The government of the 
Lodge was vested in the Warden, Deacons, 
and Masters, and these the Fellow Crafts 
and Apprentices were to obey. The high- 
est officer of the Craft is called the General 
Warden. The Manuscript is in possession 
of the Lodge of Edinburgh, but has sev- 
eral times been published — first in the 
Laws and Constitutions of the Grand Lodge 
of Scotland, in 1848 ; then in the American 
edition of that work, published by Dr. 
Eobert Morris, in the ninth volume of the 
Universal Masonic Library ; afterwards by 
W. A. Laurie, in 1859, in his History of 
Freemasonry and the Grand Lodge of Scot- 
land ; and lastly, by W. J. Hughan, in his 
Unpublished Records of the Craft. 

Schaw, William. A name which is 
intimately connected with the history of 
Freemasonry in Scotland. For the partic- 
ulars of his life, I am principally indebted 
to the writer of " Appendix Q. 2," in the 
Constitutions of the Grand Lodge of Scotland. 

William Schaw was born in the year 
1550, and was probably a son of Schaw of 
Sauchie, in the shire of Clackmannon. He 



692 



SCHAW 



SCHISMS 



appears from an early period of life to 
have been connected with the royal house- 
hold. In proof of this we may refer to his 
signature attached to the original parch- 
ment deed of the National Covenant, which 
was signed by King James VI. and his 
household at the Palace of Holyrood, 28th 
January, 1580-1. In 1584, Schaw became 
successor to Sir Robert Drummond, of Car- 
nock, as Master of Works. This high offi- 
cial appointment placed under his superin- 
tendence all the royal buildings and palaces 
in Scotland; and in the Treasurer's ac- 
counts of a subsequent period various sums 
are entered as having been paid to him in 
connection with these buildings for im- 
provements, repairs, and additions. Thus, 
in September, 1585, the sum of £315 was 
paid " to William Schaw, his Majesties 
Maister of Wark, for the reparation and 
mending of the Castell of Striueling," and 
in May, 1590, £400, by his Majesty's 
precept, was " dely verit to William Schaw, 
the Maister of Wark, for reparation of the 
hous of Dumfermling, befoir the Queen's 
Majestie passing thairto." 

Sir James Melville, in .his Memoirs, men- 
tions that, being appointed to receive the 
three Danish Ambassadors who came to 
Scotland in 1585, (with overtures for an 
alliance with one of the daughters of Fred- 
erick II.,) he requested the king that two 
other persons might be joined with him, 
and for this purpose he named Schaw and 
James Meldrum, of Seggie, one of the Lords 
of Session. It further appears that Schaw 
had been employed in various missions to 
France. He accompanied James VI. to 
Denmark in the winter of 1589, previous 
to the king's marriage with the Princess 
Anna of Denmark, which was celebrated at 
Upslo, in Norway, on the 23d of November. 
The king and his attendants remained dur- 
ing the winter season in Denmark, but Schaw 
returned to Scotland on the 16th of March, 
1589-90, for the purpose of making the 
necessary arrangements for the reception 
of the wedding party. Schaw brought 
with him a paper subscribed by the king, 
containing the " Ordour set down be his 
Majestie to be effectuate be his Heines 
Secreit Counsall, and preparit agane his 
Majestie's returne in Scotland," dated in 
February, 1589-90. The "king and his 
royal bride arrived in Leith on the 1st of 
May, and remained there six days, in a 
building called " The King's Work," until 
the Palace of Holyrood was prepared for 
their reception. Extensive alterations had 
evidently been made at this time at Holy- 
rood, as a warrant was issued by the Pro- 
vost and Council of Edinburgh to deliver 
to William Schaw, Maister of Wark, the 
sum of £1000, " restand of the last taxa- 



tion of £20,000" granted by the Royal 
Buroughs in Scotland, the sum to be ex- 
pended " in biggin and repairing of his 
Hienes Palice of Halyrud-house," 14th 
March, 1589-90. Subsequent payments to 
Schaw occur in the Treasurer's accounts for 
broad scarlet cloth and other stuff for 
" burde claythes and coverings to forms and 
windows bayth in the Kirk and Palace of 
Halyrud-house." On this occasion various 
sums were also paid by a precept from the 
king for dresses, etc., to the ministers and 
others connected with the royal household. 
On this occasion William Schaw, Maister 
of Wark, received £133 6s. &d. The queen 
was crowned on the 17th May, and two 
days following she made her first public 
entrance into Edinburgh. The inscription 
on Schaw's monument states that he was, 
in addition to his office of Master of the 
Works, "Sacris ceremoniis propositus " 
and " Reginse Quaestor," which Monteith 
has translated " Sacrist and Queen's Cham- 
berlain." This appointment of Chamber- 
lain evinces the high regard in which the 
queen held him ; but there can be no doubt 
that the former words relate to his hold- 
ing the office of General Warden of the cere- 
monies of the Masonic Craft, an office 
analogous to that of Substitute Grand Mas- 
ter as now existing in the Grand Lodge of 
Scotland. 

William Schaw died April 18, 1602, and 
was buried in the Abbey Church of Dun- 
fermline, where a monument was erected 
to his memory by his grateful mistress, the 
Queen. On this monument is his name 
and monogram cut in a marble slab, which, 
tradition says, was executed by his own 
hand, and containing his Mason's mark, 
and an inscription in Latin, in which he is 
described as one imbued with every liberal 
art and science, most skilful in architec- 
ture, and in labors and business not only 
unwearied and indefatigable, but ever as- 
siduous and energetic. No man appears, 
from the records, to have lived with more 
of the commendation, or died with more of 
the regret of others, than this old Scottish 
Mason. 

Schismatic. Thory (Hist de la Fond, 
du G. O.) thus calls the brethren who, ex- 
pelled by the Grand Lodge of France, had 
formed, in the year 1772, a rival body un- 
der the name of the National Assembly. 
Any body of Masons separating from the 
legal obedience, and establishing a new 
one not authorized by the laws of Ma- 
sonry, — such, for instance, as the Grand 
Lodge of Ancients in England, or the 
Saint John's Grand Lodge in New York, — 
is properly schismatic. 

Schisms. This, which was originally 
an ecclesiastical term, and signifies, as Mil- 



SCHISMS 



SCHNEIDER 



693 



ton defines it, " a rent or division in the 
church when it comes to the separating of 
congregations," is unfortunately not un- 
known in Masonic history. It is in Ma- 
sonic, as in canon law, a withdrawing from 
recognized authority, and setting up some 
other authority in its place. The first 
schism recorded after the revival of 1717, 
was that of the Duke of Wharton, who, in 
1722, caused himself to be irregularly nomi- 
nated and elected Grand Master. His am- 
bition is assigned in the Book of Constitu- 
tions as the cause, and his authority was 
disowned "by all those," says Anderson, 
"who would not countenance irregulari- 
ties." But the breach was healed by 
Grand Master Montague, who, resigning 
his claim to the chair, caused Wharton to 
be regularly elected and installed. The 
second schism in England was of longer 
duration. It commenced with the with- 
drawal of several dissatisfied brethren from 
the legitimate Grand Lodge in 1738, and 
the subsequent organization of a schis- 
matic body known as the Grand Lodge of 
the Ancients. This schism lasted until 
1813, when it was healed by the reconcilia- 
tion and union of the two Grand Lodges ; 
but the effects of so great a separation, both 
as to the time of its continuance and the ex- 
tent of country over which it spread, are 
still felt by the Institution. In France, 
although irregular Lodges began to be insti- 
tuted as early as 1756, the first active 
schism is to be dated from 1761, when the 
dancing- master Lacorne, whom the re- 
spectable Masons refused to recognize as 
the substitute of De Clermont the Grand 
Master, formed, with his adherents, an in- 
dependent and rival Grand Lodge ; the 
members of which, however, became recon- 
ciled to the legal Grand Lodge the next 
year, and again became schismatic in 1765. 
In fact, from 1761 until the organization 
of the Grand Orient in 1772, the history 
of Masonry in France is but a history of 
schisms. 

In Germany, in consequence of the Ger- 
manic principle of Masonic law that two 
or more controlling bodies may exist at the 
same time and in the same place with con- 
current and coextensive jurisdiction, it is 
legally impossible that there ever should 
be a schism. A Lodge or any number of 
Lodges may withdraw from the parent 
stock and assume the standing and pre- 
rogatives of a mother Lodge with powers 
of constitution or an independent Grand 
Lodge, and its regularity would be indispu- 
table, according to the German interpreta- 
tion of the law of territorial jurisdiction. 
Such an act of withdrawal would be a se- 
cession, but not a schism. 

In this country there have been several 



instances of Masonic schism. Thus, in 
Massachusetts, by the establishment in 
1752 of the St. Andrew's Grand Lodge ; in 
South Carolina, by the formation of the 
Grand Lodge of York Masons in 1787 ; in 
Louisiana, in 1848, by the institution of 
the Grand Lodge of Ancient York Masons ; 
and in New York, by the establishment in 
1823 of the city and country Grand Lodges ; 
and in 1849 by the formation of the body 
known as the Philip's Grand Lodge. In 
all of these instances a reconciliation 
eventually took place; nor is it probable 
that schisms will often occur, because the 
principle of exclusive territorial jurisdic- 
tion has been now so well settled and so 
universally recognized, that no seceding or 
schismatic body can expect to receive the 
countenance or support of any of the 
Grand Lodges of the Union. 

There are these essential points of differ- 
ence between ecclesiastical and Masonic 
schism ; the former, once occurring, most 
generally remains perpetual. Reconcilia- 
tion with a parent church is seldom ef- 
fected. The schisms of Calvin and Luther 
at the time of the Reformation led to the 
formation of the Protestant Churches, who 
can never be expected to unite with the 
Roman Church, from which they separated. 
The Quakers, the Baptists, the Methodists, 
and other sects which seceded from the 
Church of England, have formed perma- 
nent religious organizations, between whom 
and the parent body from which they 
separated there is a breach which will 
probably never be healed. But all Ma- 
sonic schisms, as experience has shown, 
have been temporary in their duration, 
and sometimes very short lived. The 
spirit of Masonic brotherhood which con- 
tinues to pervade both parties, always 
leads, sooner or later, to a reconciliation 
and a reunion ; concessions are mutually 
made, and compromises effected, by which 
the schismatic body is again merged in the 
parent association from which it had se- 
ceded. Another difference is this, a reli- 
gious schismatic body is not necessarily an 
illegal one, nor does it always profess a 
system of false doctrine. " A schism," says 
Milton, " may happen to a true church, as 
well as to a false." But a Masonic schism 
is always illegal : it violates the law of ex- 
clusive jurisdiction ; and a schismatic body 
cannot be recognized as possessing any of 
the rights or prerogatives which belong 
alone to the supreme dogmatic Masonic 
power of the State. 

Schneider, Johaiiu August. A 
zealous and learned Mason of Altenburg, 
in Germany, where he was born May 22, 
1755, and died August 13, 1816. Besides 
contributing many valuable articles to va- 



694 



SCHOOLS 



SCHEOEDER 



rious Masonic journals, he was the com- 
piler of the " Constitutions-Buch " of the 
Lodge " Archimedes zu den drei Reissbret- 
ten " at Altenburg, in which he had been 
initiated, and of which he was a member ; 
an important but scarce work, containing 
a history of Masonry, and other valuable 



Schools. None of the charities of 
Freemasonry have been more important 
or more worthy of approbation than those 
which have been directed to the establish- 
ment of schools for the education of the 
orphan children of Masons; and it is a 
very proud feature of the Order, that insti- 
tutions of this kind are to be found in 
every country where Freemasonry has 
made a lodgment as an organized society. 
In England, the Royal Freemasons' Girls' 
School was established in 1789. In 1798, a 
similar one for boys was founded. At a very 
early period charity schools were erected 
by the Lodges in Germany, Denmark, and 
Sweden. The Masons of Holland insti- 
tuted a school for the blind in 1808. In 
the United States much attention has been 
paid to this subject. In 1842, the Grand 
Lodge of Missouri instituted a Masonic 
college, and the example was followed by 
several other Grand Lodges. But colleges 
have been found too unwieldy and compli- 
cated in their management for a successful 
experiment, and the scheme has generally 
been abandoned- But there are numerous 
schools in the United States which are 
supported in whole or in part by Masonic 
Lodges. 

Schools of the Prophets. Oliver 
(Landm., ii. 874,) speaks of " the secret in- 
stitution of the Nabiim " as existing in the 
time of Solomon, and which, he says, were 
established by Samuel " to counteract the 
progress of the Spurious Freemasonry 
which was introduced into Palestine before 
his time." This claim of a Masonic char- 
acter for these institutions has been gratui- 
tously assumed by the venerable author. 
He referred to the well-known schools of 
the Prophets, which were first organized 
by Samuel, which lasted from his time to 
the closing of the canon of the Old Testa- 
ment. They were scattered all over Pales- 
tine, and consisted of scholars who devoted 
themselves to the study of both the written 
and the oral law, to the religious rites, and 
to the interpretation of Scripture. Their 
teaching of what they had learned was 
public, not secret, nor did they in. any way 
resemble, as Oliver suggests, the Masonic 
Lodges of the present day. They were, in 
their organization, rather like our modern 
theological colleges, though their range 
of studies was very different. 

Schrepfer, Johann Georg. The 



keeper of a coffee-house in Leipsic, where, 
having obtained a quantity of Masonic, 
Rosicrucian, and magical books, he opened, 
in 1768, what he called a Scottish Lodge, 
and pretended that he had been commis- 
sioned by Masonic superiors to destroy the 
system of Strict Observance, whose adher- 
ents he abused and openly insulted. He 
boasted that he alone possessed the great 
secret of Freemasonry, and that nearly all 
the German Masons were utterly ignorant 
of anything about it except its external 
forms. He declared that he was an 
anointed priest, having power over spirits, 
who were compelled to appear at his will 
and obey his commands, by which means 
he became acquainted not only with the 
past and the present, but even with the fu- 
ture. It was in thus pretending to evoke 
spirits that his Masonry principally con r 
sisted. Many persons became his dupes ; 
and although they soon discovered the im- 
posture, shame at being themselves de- 
ceived prevented them from revealing the 
truth to others, and thus his initiations 
continued for a considerable period, and he 
was enabled to make some money, the only 
real object of his system. He has himself 
asserted, in a letter to a Prussian clergy- 
man, that he was an emissary of the Jesu- 
its ; but of the truth of this we have only 
his own unreliable testimony. He left 
Leipsic at one time and travelled abroad, 
leaving his Deputy to act for him during 
his absence. On his return he asserted 
that he was the natural son of one of the 
French princes, and assumed the title of 
Baron Von Steinbach. But at length there 
was an end to his practices of jugglery. 
Seeing that he was beginning to be detected, 
fearing exposure, and embarrassed by debt, 
he invited some of his disciples to accom- 
pany him to a wood near Leipsic called 
the Rosenthal, where, on the morning of 
October 8, 1774, having retired to a little dis- 
tance from the crowd, he blew out his 
brains with a pistol. Clavel has thought it 
worth while to preserve the memory of this 
incident by inserting an engraving repre- 
senting the scene in his Histoire Pitto- 
resque de la Franc- Magonnerie. Schepfer had 
much low cunning, but was devoid of edu- 
cation. Lenning sums up his character in 
saying that he was one of the coarsest and 
most impudent swindlers who ever chose 
the Masonic brotherhood for his stage of 
action. 

Schroeder, Friederich Joseph 
Wilhelm. A doctor and professor of 
pharmacology in Marburg; was born at 
Bielefeld, in Prussia, March 19, 1733, and 
died October 27, 1778. Of an infirm con- 
stitution from his youth, he still further 
impaired his bodily health and his mental 



SCHROEDER 



SCIENTIFIC 



695 



faculties by his devotion to chemical, al- 
chemical, and theosophic pursuits. He 
established at Marburg, in 1766, a Chapter 
of True and Ancient Rose Croix Masons, 
and in 1779 he organized in a Lodge of 
Sarreburg a school or Rite, founded on 
magic, theosophy, and alchemy, which con- 
sisted of seven degrees, four high degrees 
founded on these occult sciences being su- 
peradded to the original three symbolic de- 
grees. This Rite, called the "Rectified 
Rose Croix," was only practised by two 
Lodges under the Constitution of the Grand 
Lodge of Hamburg. Clavel calls him 
the Cagliostro of Germany, because it was 
in his school that the Italian charlatan 
learned his first lessons of magic and the- 
osophy. Oliver, misunderstanding Clavel, 
styles him an adventurer. But it is perhaps 
more just that we should attribute to him 
a diseased imagination and misdirected 
studies than a bad heart or impure prac- 
tices. He must not be confounded with 
Fried. Ludwig Schroeder, who was a man 
of a very different character. 

Schroeder, Friedrich Ludwig. 
An actor and a dramatic and Masonic writ- 
er, born at Schwerin, Nov. 3, 1744, and died 
near Hamburg, Sept. 3, 1816. He com- 
menced life as an actor at Vienna, and was 
so distinguished in his profession that Hoff- 
mann says " he was incontestably the great- 
est actor that Germany ever had, and equal- 
ly eminent in tragedy and comedy." As an 
active, zealous Mason, he acquired a high 
character. Bode himself, a well-known 
Mason, was his intimate friend. Through 
his influence, he was initiated into Free- 
masonry, in 1774, in the Lodge Emanuel 
zur Maienblume. He soon after himself 
established a new Lodge working in the 
system of Zinnendorf, but which did not 
long remain in existence. Schroeder then 
went to Vienna, where he remained until 
1785, when he returned to Hamburg. On 
his return, he was elected by his old friends 
the Master of the Lodge Emanuel, which 
office he retained until 1799. In 1794 
lie was elected Deputy Grand Master 
of the English Provincial Grand Lodge of 
Lower Saxony, and in 1814, in the seven- 
tieth year of his life, he was induced to ac- 
cept the Grand Mastership. It was after 
his election, in 1787, as Master of the Lodge 
Emanuel at Hamburg, that he first resolved 
to devote himself to a thorough reformation 
of the Masonic system, which had been 
much corrupted on the continent by the in- 
vention of almost innumerable high degrees, 
many of which found their origin in the 
fantasies of Alchemy, Rosicrucianism, and 
Hermetic Philosophy. It is to this resolu- 
tion, thoroughly executed, that we owe the 
Masonic scheme known as Schroeder's Rite, 



which, whatever may be its defects in the 
estimation of others, has become very pop- 
ular among many German Masons. He 
started out with the theory that, as Free- 
masonry had proceeded from England to 
the continent, in the English Book of Con- 
stitutions and the Primitive English Ritual 
we must look for the pure unadulterated 
fountain of Freemasonry. 

He accordingly selected the well-known 
English Exposition entitled "Jachin and 
Boaz " as presenting, in his opinion, the 
best formula of the old initiation. He 
therefore translated it into the German lan- 
guage, and, remodelling it, presented it 
to the Provincial Grand Lodge in 1801, by 
whom it was accepted and established. It 
was soon after accepted by many other Ger- 
man Lodges on account of its simplicity. 
The system of Schroeder thus adopted con- 
sisted of the three degrees of Ancient Craft 
Masonry, all the higher degrees being re- 
jected. But Schroeder found it necessary 
to enlarge his system, so as to give to breth- 
ren who desired it an opportunity of far- 
ther investigation into the philosophy of 
Masonry. He, therefore, established an 
Engbund, or Select Historical Union, which 
should be composed entirely of Master Ma- 
sons, who were to be engaged in the study 
of the different systems and degrees of Free- 
masonry. The Hamburg Lodges consti- 
tuted the Mutterbund, or central body, to 
which all the other Lodges were to be 
united by correspondence. 

Of this system, the error, I think, is that, 
by going back to a primitive ritual which 
recognizes nothing higher than the Master's 
degree, it rejects all the developments that 
have resulted from the labors of the philo- 
sophic minds of a century. Doubtless in 
the high degrees of the eighteenth century 
there was an abundance of chaff, but there 
was also much nourishing wheat. Schroe- 
der, with the former, has thrown away the 
latter. He has committed the logical blun- 
der of arguing from the abuse against the 
use. His system, however, has some merit, 
and is still practised by the Grand Lodge 
of Hamburg. 

Schroeder's Rite. See Schroeder, 
Friederich Joseph Wilhelm. 

Schroeder's System. See Schroe- 
der, Friedrich Ludwig. 

Sciences, ^Liberal. See Liberal Arts 
and Sciences. 

Scientific Masonic Association. 
(Scientifischer Freimaurer Bund.) A society 
founded in 1803 by Fessler, Mossdorf, 
Fischer, and other distinguished Masons, 
the object being, by the united efforts of its 
members, to draw up, with the greatest ac- 
curacy and care, and from the most authen- 
tic sources, a full and complete history of 



696 



SCOTLAND 



SCOTTISH 



Freemasonry, of its origin and objects, from 
its first formation to the present day, and 
also of the various systems or methods of 
working that have been introduced into 
the Craft ; such history, together with the 
evidence upon which it was founded, was 
to be communicated to worthy and zealous 
brethren. The members had no peculiar 
ritual, clothing, or ceremonies; neither 
were they subjected to any fresh obligation ; 
every just and upright Freemason who had 
received a liberal education, who was capa- 
ble of feeling the truth, and desirous of 
investigating the mysteries of the Order, 
could become a member of this society, 
provided the ballot was unanimous, let 
him belong to what Grand Lodge he might. 
But those whose education had not been 
sufficiently liberal to enable them to assist 
in those researches were only permitted to 
attend the meetings as trusty brethren to 
receive instruction. 

Scotland. The tradition of the 
Scotch Masons is that Freemasonry was 
introduced into Scotland by the architects 
who built the Abbey of Kilwinning ; and 
the village of that name bears, therefore, 
the same relation to Scotch Masonry that 
the city of York does to English. " That 
Freemasonry was introduced into Scot- 
land," says Laurie, (Hist., r). 89,) "by those 
architects who built the Abbey of Kilwin- 
ning, is manifest not only from those au- 
thentic documents by which the Kilwin- 
ning Lodge has been traced back as far as 
the end of the fifteenth century, but by 
other collateral arguments which amount 
almost to a demonstration." In Sir John 
Sinclair's Statistical Account of Scotland, 
the same statement is made in the follow- 
ing words: "A number of Freemasons 
came from the continent to build a monas- 
tery there, and with them an architect or 
Master Mason to superintend and carry on 
the work. This architect resided at Kil- 
winning, and being a good and true Mason, 
intimately acquainted with all the arts and 
parts of Masonry known on the continent, 
was chosen Master of the meetings of the 
brethren all over Scotland. He gave rules 
for the conduct of the brethren at these 
meetings, and decided finally in appeals 
from all the other meetings or Lodges in 
Scotland." Which statement amounts to 
about this : that the brethren assembled at 
Kilwinning elected a Grand Master (as we 
should now call him) for Scotland, and 
that the Lodge of Kilwinning became the 
Mother Lodge, a title which it has always 
assumed. Manuscripts preserved in the 
Advocates' Library of Edinburgh, which 
were first published by Laurie, furnish 
further records of the early progress of 
Masonry in Scotland. 



In the reign of James II., the office of 
Grand Patron of Scotland was granted to 
William St. Clair, Earl of Orkney and 
Caithness and Baron of Roslin, " his heirs 
and successors," by the king's charter. But, 
in 1736, the St. Clair who then exercised 
the Grand Mastership, "taking into con- 
sideration that his holding or claiming any 
such jurisdiction, right, or privilege might 
be prejudicial to the Craft and vocation of 
Masonry," renounced his claims, and em- 
powered the Freemasons to choose their 
Grand Master. The consequence of this 
act of resignation was the immediate or- 
ganization of the Grand Lodge of Scot- 
land, over whom, for obvious reasons, the 
late hereditary Grand Master or Patron 
was unanimously called to preside. 

Scotland, Royal Order of. See 
Royal Order of Scotland. 

Scott, Charles. A distinguished 
Masonic writer of the United States, who 
was born at Knoxville, Tennessee, Nov. 12, 
1811, and died at Jackson, Mississippi, 
June 5, 1861. Bro. Scott was a man of 
more than ordinary abilities. In the pro- 
fession of the law he had a high reputation, 
and was for a long period Chancellor of the 
State of Mississippi. He was initiated into 
Freemasonry in Silas Brown Lodge of 
Jackson, in 1842, and afterwards presided 
over the Lodge for many years. He was 
Grand Master of the Grand Lodge of Mis- 
sissippi in 1849 and in 1850, and in 1851 
he was elected Grand High Priest of the 
Grand Chapter. He entered the Ancient 
and Accepted Scottish Rite at New Or- 
leans in 1857, and two years afterwards was 
elevated to the thirty-third degree and to 
active membership in the Supreme Council 
for the Southern Jurisdiction of the United 
States. As a Masonic writer, Bro. Scott did 
good service to the Craft. Besides numer- 
ous valuable essays published in various 
Masonic journals, he was the author of two 
works of great interest. In 1850 appeared 
The Analogy of Ancient Craft Masonry to 
Natural and Revealed Religion, and in 1856, 
The Keystone of the Masonic Arch, a Com- 
mentary on the Universal Laws and Princi- 
ples of Ancient Freemasonry. The emi- 
nently religious spirit which imbued the 
whole life and character of Bro. Scott has 
led him to indulge, like the venerable Oli- 
ver, in the Christianization of Masonry to 
an extent that has been deemed objection- 
able by some. But there are in both of these 
works many passages suggestive of valua- 
ble Masonic thought. 

Scottish. We use indiscriminately 
the word Scotch or Scottish to signify some- 
thing relating to Scotland. Thus we say 
the Scotch Rite or the Scottish Rite ; the 
latter is, however, more frequently used by 



SCOTTISH 



SCOTTISH 



697 



Masonic writers. This has been objected 
to by some purists because the final syl- 
lable ish has in general the signification of 
diminution or approximation, as in brack- 
ish, saltish, and similar words. But ish in 
Scottish is not a sign of diminution, but is 
derived, as in English, Danish, Swedish, etc., 
from the German termination ische. The 
word is used by the best writers. 

Scottish Degrees. The high degrees 
invented or adopted by Ramsay, under 
the name of Irish degrees, were subse- 
quently called by him Scottish degrees in 
reference to his theory of the promulga- 
tion of Masonry from Scotland. See Irish 
Chapters. 

Scottish Master. See Ecossais. 

Scottish Rite. French writers call this 
the " Ancient and Accepted Rite," but as 
the Latin Constitutions of the Order des- 
ignate it as the " Antiquus Scoticus Ritus 
Acceptus," or the " Ancient and Accepted 
Scottish Rite," that title has now been very 
generally adopted as the correct name of 
the Rite. Although one of the youngest 
of the Masonic Rites, having been estab- 
lished not earlier than the year 1801, it is 
at this day the most popular and the most 
extensively diffused. Supreme Councils or 
governing bodies of the Rite are to be 
found in almost every civilized country of 
the world, and in many of them it is the 
only Masonic obedience. The history of 
its organization is briefly this. In 1758, a 
body was organized at Paris called the 
"Council of Emperors of the East and 
West." This Council organized a Rite 
called the " Rite of Perfection," which 
consisted of twenty-five degrees, the highest 
of which was "Sublime Prince of the 
Royal Secret." In 1761, this Council 
granted a Patent or Deputation to Stephen 
Morin, authorizing him to propagate the 
Rite in the Western continent, whither he 
was about to repair. In the same year, 
Morin arrived at the city of St. Domingo, 
where he commenced the dissemination of 
the Rite, and appointed many Inspectors, 
both for the West Indies and for the United 
States. Among others, he conferred the 
degrees on M. Hayes, with a power of ap- 
pointing others when necessary. Hayes 
accordingly appointed Isaac Da Costa Dep- 
uty Inspector-General for South Carolina, 
who in 1783 introduced the Rite into that 
State by the establishment of a Grand 
Lodge of Perfection in Charleston. Other 
Inspectors were subsequently appointed, 
and in 1801 a Supreme Council was opened 
in Charleston by John Mitchell and Fred- 
erick Dalcho. There is abundant evidence 
in the Archives of the Supreme Council 
that up to that time the twenty-five 
degrees of the Rite of Perfection were 
4N 



alone recognized. But suddenly, with the 
organization of the Supreme Council, 
there arose a new Rite, fabricated by 
the adoption of eight more of the conti- 
nental high degrees, so as to make the 
thirty-third and not the twenty-fifth degree 
the summit of the Rite. 

The Rite consists of thirty -three degrees, 
which are divided into seven sections, each 
section being under an appropriate juris- 
diction, and are as follows : 



Symbolic Lodge. 

1. Entered Apprentice. 

2. Fellow Craft. 

3. Master Mason. 

These are called blue or symbolic de- 
grees. They are not conferred in England, 
Scotland, Ireland, or in the United States, 
because the Supreme Councils of the Rite 
have refrained from exercising jurisdiction 
through respect to the older authority in 
those countries of the York and American 
Rite. 

II. 

Lodge of Perfection. 

4. Secret Master. 

5. Perfect Master. 

6. Intimate Secretary. 

7. Provost and Judge. 

8. Intendant of the Building. 

9. Elected Knight of the Nine. 

10. Illustrious Elect of the Fifteen. 

1 1 . Sublime Knights Elect of the Twelve. 

12. Grand Master Architect. 

13. Knight of the Ninth Arch, or Royal 
Arch of Solomon. 

14. Grand Elect, Perfect and Sublime 
Mason. 

III. 

Council of Princes of Jerusalem. 

15. Knight of the East. 
16 Prince of Jerusalem. 

IV. 

Chapter of Rose Croix. 

17. Knight of the East and West. 

18. Prince Rose Croix. 

V. 

Council of Kadosh. 

19. Grand Pontiff. 

20. Grand Master of Symbolic Lodges. 

21. Noachite, or Prussian Knight. 

22. Knight of the Royal Axe, or Prince 
of Libanus. 



698 



SCOTTISH 



SCRIPTURES 



23. Chief of the Tabernacle. 

24. Prince of the Tabernacle. 

25. Knight of the Brazen Serpent. 

26. Prince of Mercy. 

27. Knight Commander of the Temple. 

28. Knight of the Sun, or Prince 
Adept. 

29. Grand Scottish Knight of St. An- 
drew. 

30. Knight Kadosh. 

VI. 

Consistory of Sublime Princes of 
the Royal Secret. 

31. Inspector Inquisitor Commander. 

32. Sublime Prince of the Royal Secret. 

VII. 

Supreme Council. • 

33. Sovereign Grand Inspector-General. 

Scottish Templars. See Templars 
of Scotland. 

Scottish Trinitarians. See Prince 
of Mercy. 

Scribe. The Scribe is the third officer 
in a Royal Arch Chapter, according to the 
American ritual, and is the representative 
of Haggai. The Safer, or Scribe in the 
earlier Scriptures, was a kind of military 
secretary ; but in the latter he was a learned 
man, and doctor of the laws, who ex- 
pounded them to the people. Thus Ar- 
taxerxes calls Ezra the priest, " a Scribe 
of the law of the God of heaven." Home 
says that the Scribe was the King's Secre- 
tary of State, who registered all acts and 
decrees. It is in this sense that Haggai is 
called the Scribe in Royal Arch Masonry. 
In the English system of Royal Arch Ma- 
sonry there are two Scribes, who represent 
Ezra and Nehemiah, and whose position 
and duties are those of Secretaries. The 
American Scribe is the Third Principal. 
The Scribes, according to the English sys- 
tem, appear to be analogous to the Soferim 
or Scribes of the later Hebrews from the 
time of Ezra. These were members of the 
Great Synod, and were literary men, who 
occupied themselves in the preservation of 
the letter of the Scriptures and the devel- 
opment of its spirit. 

Scriptnres, Belief in the. In 
1820, the Grand Lodge of Ohio resolved 
that " in the first degrees of Masonry reli- 
gious tests shall not be a barrier to the ad- 
mission or advancement of applicants, pro- 
vided they profess a belief in God and his 
holy word ;" and in 1854 the same body 
adopted a resolution declaring that " Ma- 
sonry, as we have received it from our 



fathers, teaches the divine authenticity of 
the Holy Scriptures." In 1845, the Grand 
Lodge of Illinois declared a belief in the 
authenticity of the Scriptures a necessary 
qualification for initiation. Although in 
Christendom very few Masons deny the 
divine authority of the Scriptures of the 
Old and New Testaments ; yet to require, 
as a preliminary to initiation, the declara- 
tion of such a belief, is directly in opposi- 
tion to the express regulations of the Order, 
which demand a belief in God and, by im- 
plication, in the immortality of the soul as 
the only religious tests. 

Scriptures, Reading of the. By 
an ancient usage of the Craft, the Book of 
the Law is always spread open in the 
Lodge. There is in this, as in everything 
else that is Masonic, an appropriate sym- 
bolism. The Book of the Law is the Great 
Light of Masonry. To close it would be 
to intercept the rays of divine light which 
emanate from it, and hence it is spread 
open, to indicate that the Lodge is not in 
darkness, but under the influence of its 
illuminating power. Masons in this re- 
spect obey the suggestion of the Divine 
Founder of the Christian religion, " Nei- 
ther do men light a candle and put it 
under a bushel, but on a candlestick ; and 
it giveth light unto all that are in the 
house." A closed book, a sealed book, in- 
dicates that its contents are secret ; and a 
book or roll folded up was the symbol, says 
Wemyss, of a law abrogated, or of a thing 
of no further use. Hence, as the reverse 
of all this, the Book of the Law is opened 
in our Lodges, to teach us that its contents 
are to be studied, that the law which it in- 
culcates is still in force, and is to be " the 
rule and guide of our conduct." 

But the Book of the Law is not opened 
at random. In each degree there are ap- 
propriate passages, whose allusion to the 
design of the degree, or to some part of its 
ritual, makes it expedient that the book 
should be opened upon those passages. 

Masonic usage has not always been con- 
stant, nor is it now universal in relation to 
what particular passages shall be unfolded 
in each degree. The custom in this country, 
at least since the publication of Webb's 
Monitor, has been very uniform, and is as 
follows : 

In the first degree the Bible is opened at 
Psalm cxxxiii., an eloquent description of 
the beauty of brotherly love, and hence 
most appropriate as the illustration of a 
society whose existence is dependent on 
that noble principle. In the second degree 
the passage adopted is Amos vii. 7, 8, in 
which the allusion is evidently to the 
plumb-line, an important emblem of that 
degree. In the third degree the Bible is 



SCRIPTURES 



SCRIPTURES 



699 



opened at Ecclesiastes xii. 1-7, in which ! 
the description of old age and death is ap- j 
propriately applied to the sacred object of 
this degree. 

But, as has been said, the choice of these 
passages has not always been the same. 
At different periods various passages have 
been selected, but always with great appro- 
priateness, as may be seen from the follow- 
ing brief sketch. 

Formerly, the Book of the Law was 
opened in the first degree at the 22d chap- 
ter of Genesfc, which gives an account of 
Abraham's intended sacrifice of Isaac. As 
this event constituted the first grand offer- 
ing, commemorated by our ancient breth- 
ren, by which the ground-floor of the Ap- 
prentice's Lodge was consecrated, it seems 
to have been very appropriately selected as 
the passage for this degree. That part of 
the 28th chapter of Genesis which records 
the vision of Jacob's ladder was also, with 
equal appositeness, selected as the passage 
for the first degree. 

The following passage from 1 Kings vi. 
8, was, during one part of the last century, 
used in the second degree : 

" The door of the middle chamber was in 
the right side of the house, and they went 
up with winding stairs into the middle 
chamber, and out of the middle into the 
third." 

The appositeness of this passage to the 
Fellow Craft's degree will hardly be dis- 
puted. 

At another time the following passage 
from 2 Chronicles iii. 17, was selected for 
the second degree ; its appropriateness will 
be equally evident ! 

"And he reared up the pillars before the 
temple, one on the right hand, and the 
other on the left ; and he called the name 
of that on the right hand Jachin, and the 
name of that on the left Boaz." 

The words of Amos v. 25, 26, were some- 
times adopted as the passage for the third 
degree : 

" Have ye offered unto me sacrifices and 
offerings in the wilderness forty years, O 
house of Israel? But ye have borne the 
tabernacle of your Moloch and Chiun your 
images, the star of your god, which ye 
made to yourselves." 

The allusions in this paragraph are not 
so evident as the others. They refer to 
historical matters, which were once em- 
bodied in the ancient lectures of Freema- 
sonry. In them the sacrifices of the Israel- 
ites to Moloch were fully described, and a 
tradition, belonging to the third degree, in- 
forms us that Hiram Abif did much to 
extirpate this idolatrous worship from the 
religious system of Tyre. 

The 6th chapter of 2 Chronicles, which 



contains the prayer of King Solomon at 
the dedication of the Temple, was also used 
at one time for the third degree. Perhaps, 
however, this was with less fitness than 
any other of the passages quoted, since the 
events commemorated in the third degree 
took place at a somewhat earlier period 
than the dedication. Such a passage might 
more appropriately be annexed to the cere- 
monies of the Most Excellent Master as 
practised in this country. 

At present the usage in England differs 
in respect to the choice of passages from 
that adopted in this country. 

There the Bible is opened, in the first 
degree, at Ruth iv. 7 : 

" Now this was the manner in former time 
in Israel concerning redeeming and con- 
cerning changing, for to confirm all things; 
a man plucked off his shoe, and gave it to 
his neighbor : and this was a testimony in 
Israel." 

In the second degree the passage is 
opened at Judges xii. 6 : 

"Then said they unto him, Say now 
Shibboleth: and he said Sibboleth ; for he 
could not frame to pronounce it right. 
Then they took him, and slew him at the 
passages of Jordan. And there fell at that 
time of the Ephraimites forty and two 
thousand." 

In the third degree the passage is opened 
at 1 Kings vii. 13, 14 : 

"And king Solomon sent and fetched 
Hiram out of Tyre. He was a widow's son 
of the tribe of Naphtali, and his father was 
a man of Tyre, a worker in brass : and he 
was filled with wisdom, and understanding, 
and cunning to work all works in brass. 
And he came to king Solomon, and 
wrought all his work." 

While from the force of habit, as well 
as from the extrinsic excellence of the pas- 
sages themselves, the American Mason 
will, perhaps, prefer the selections made in 
our own Lodges, especially for the first and 
third degrees, he at the same time will not 
fail to admire the taste and ingenuity of 
our English brethren in the selections that 
they have made. In the second degree the 
passage from Judges is undoubtedly prefer- 
able to our own. 

In conclusion it may be observed, that to 
give these passages their due Masonic im- 
portance it is essential that they should be 
covered by the square and compasses. The 
Bible, square, and compasses are significant 
symbols of Freemasonry. They are said to 
allude to the peculiar characteristics of our 
ancient Grand Masters. The Bible is em- 
blematic of the wisdom of King Solomon ; 
the square, of the power of Hiram ; and the 
compasses, of the skill of the Chief Builder. 
Some Masonic writers have still further 



700 



SCYTHE 



SEAL 



spiritualized these symbols by supposing 
them to symbolize the wisdom, truth, and 
justice of the Grand Architect of the Uni- 
verse. In any view they become instruc- 
tive and inseparably connected portions of 
the true Masonic ritual, which, to be under- 
stood, must be studied together. 

Scythe. In the classic mythology, the 
scythe was one of the attributes of Saturn, 
the god of time, because that deity is said 
to have taught men the use of the imple- 
ment in agriculture. But Saturn was also 
the god of time; and in modern icono- 
graphy Time is allegorized under the fig- 
ure of an old man, with white hair and 
beard, two large wings at his back, an hour- 
glass in one hand and a scythe in the other. 
It is in its cutting and destructive quality 
that the scythe is here referred to. Time 
is thus the great mower who reaps his har- 
vest of men. Masonry has adopted this 
symbolism, and in the third degree the 
scythe is described as an emblem of time, 
which cuts the brittle thread of life and 
makes havoc among the human race. 

Seal. A stamp on which letters and a 
device are carved for the purpose of making 
an impression, and also the wax or paper 
on which the impression is made. Lord 
Coke defines a seal to be an impression on 
wax, " sigillum est cera impressa," and wax 
was originally the legal material of a seal. 
Many old Masonic diplomas and charters 
are still in existence, where the seal con- 
sists of a circular tin box filled with wax, 
on which the seal is impressed, the box be- 
ing attached by a ribbon to the parchment. 
But now the seal is placed generally on a 
piece of circular paper. The form of a seal 
is circular ; oval seals were formerly appro- 
priated to ecclesiastical dignitaries and re- 
ligious houses, and the shape alluded to 
the old Christian symbol of the Vesica 
Piscis. 

No Masonic document is valid unless it 
has appended to it the seal of the Lodge 
or Grand Lodge. Foreign Grand Lodges 
never recognize the transactions of subor- 
dinate Lodges out of their jurisdictions, if 
the standing of the Lodges is not guaran- 
teed by the seal of the Grand Lodge and 
the signatures of the proper officers. 

Seal of Solomon. The Seal of Solo- 
mon or the Shield of David, for under both 
names the same thing was denoted, is a 
hexagonal figure consist- 
ing of two interlaced tri- 
angles, thus forming the 
outlines of a six-pointed 
star. Upon it was in- 
scribed one of the sacred 
names of God, from which 
inscription it was sup- 
posed principally to derive its talismanic 
powers. These powers were very extensive, 




for it was believed that it would extinguish 
fire, prevent wounds in a conflict, and per- 
form many other wonders. The Jews called 
it the Shield of David in reference to the 
protection which it gave to its possessors. 
But to the other Orientalists it was more 
familiarly known as the Seal of Solomon. 
Among these imaginative people, there was 
a very prevalent belief in the magical char- 
acter of the King of Israel. He was es- 
teemed rather as a great magician than as j 
a great monarch, and by the signet which 
he wore, on which this talismanic seal was 
engraved, he is supposed to have accom- 
plished the most extraordinary actions, and 
by it to have enlisted in his service the la- 
bors of the genii for the construction of his 
celebrated Temple. 

Robinson Crusoe and the Thousand and 
One Nights are two books which every 
child has read, and which no man or wo- 
man ever forgets. In the latter are many 
allusions to Solomon's seal. Especially is 
there a story of an unlucky fisherman who 
fished up in his net a bottle secured by a 
leaden stopper, on which this seal was im- 
pressed. On opening it, a fierce Afrite, or 
evil genius, came forth, who gave this ac- 
count of the cause of his imprisonment. 
"Solomon," said he, "the son of David, 
exhorted me to embrace the faith and sub- 
mit to his authority ; but I refused ; upon 
which he called for this bottle, and confined 
me in it, and closed it upon me with the 
leaden stopper and stamped upon it his 
seal, with the great name of God engraved 
upon it. Then he gave the vessel to one 
of the genii, who submitted to him, with 
orders to cast me into the sea." 

Of all talismans, I know of none, ex- 
cept, perhaps, the cross, which was so gen- 
erally prevalent among the ancients as this 
Seal of Solomon or Shield of David. It 
has been found in the cave of Elephanta, 
in India, accompanying the image of the 
Deity, and many other places celebrated in 
the Brahmanical and the Buddhist religions. 
Mr. Hay, in an exploration into western 
Barbary, found it in the harem of a Moor, 
and in a Jewish synagogue, where it was 
suspended in front of the recess in which 
the sacred rolls were deposited. In fact, 
the interlaced triangles or Seal of Solomon 
may be considered as par excellence the 
great Oriental talisman. 

In time, with the progress of the new re- 
ligion, it ceased to be invested with a mag- 
ical reputation, although the hermetic phi- 
losophers of the Middle Ages did employ 
it as one of their mystical symbols ; but 
true to the theory that superstitions may 
be repudiated, but never will be forgotten, 
it was adopted by the Christians as one of 
the emblems of their faith, but with vary- 
ing interpretations. The two triangles 



SEALS 



SECRECY 



701 



were said sometimes to be symbols of fire 
and water, sometimes of prayer and remis- 
sion, sometimes of creation and redemption, 
or of life and death, or of resurrection and 
judgment. But at length the ecclesiologists 
seem to have settled on the idea that the 
figure should be considered as representing 
the two natures of our Lord — his divine 
and his human. And thus we find it dis- 
persed all over Europe, in medallions, made 
at a very early period, on the breasts of the 
recumbent effigies of the dead as they lie 
in their tombs, and more especially in 
churches, where it is presented to us either 
carved on the walls or painted in the 
windows. Everywhere in Europe, and 
now in this country, where ecclesiastical 
architecture is beginning at length to find 
a development of taste, is this old Eastern 
talisman to be found doing its work as a 
Christian emblem. The spirit of the old 
talismanic faith is gone, but the form re- 
mains, to be nourished by us as the natural 
homage of the present to the past. 

Among the old Kabbalistic Hebrews, the 
Seal of Solomon was, as a talisman, of course 
deemed to be a sure preventive against the 
danger of fire. The more modern Jews, 
still believing in its talismanic virtues, 
placed it as a safeguard on their houses and 
on their breweries, because they were es- 
pecially liable to the danger of fire. The 
common people, seeing this figure affixed 
always to Jewish brew-houses, mistook it 
for a sign, and in time, in Upper Germany, 
the hexagon, or Seal of Solomon, was 
adopted by German innkeepers as the sign 
of a beer-house, just as the chequers has 
been adopted in England, though with a 
different history, as the sign of a tavern. 

Seals, Book of the Seven. " And 
I saw," says St. John in the Apocalypse, 
(v. 1,) "in the right hand of him that sat 
on the throne a book written within and 
on the back side, sealed with seven seals." 
The seal denotes that which is secret, and 
seven is the number of perfection ; hence 
the Book of the Seven Seals is a symbol of 
that knowledge which is profoundly se- 
cured from all unhallowed search. In ref- 
erence to the passage quoted, the Book 
of the Seven Seals is adopted as a symbol 
in the Apocalyptic degree of the Knights 
of the East and West, the seventeenth of 
the Ancient and Accepted Rite. 

Seals, Keeper of the. An officer 
who has charge of the seal or seals of the 
Lodge. It is found in some of the high 
degrees and in continental Lodges, but not 
recognized in the York or American Rites. 
In German Lodges he is called Siegelbe- 
wahrer, and in French, Garde des Sceaux. 

Search for Truth. This is the ob- 
ject of all Freemasonry, and it is pursued 



from the first to the last step of initiation. 
The Apprentice begins it seeking for the 
light which is symbolized by the Word, 
itself only a symbol of Truth. As a Fel- 
low Craft he continues the search, still ask- 
ing for more light. And the Master Mason, 
thinking that he has reached it, obtains 
only its substitute; for the True Word, 
Divine Truth, dwells not in the first tem- 
ple of our earthly life, but can be found 
o»ly in the second temple of the eternal 
life. 

There is a beautiful allegory of the great 
Milton, who thus describes the search after 
truth: "Truth came into the world with 
her Divine Master, and was a perfect shape 
and glorious to look upon. But when he 
ascended, and his apostles after him were 
laid asleep, there straight arose a wicked 
race of deceivers, who, as the story goes of 
the Egyptian Typhon, with his conspira- 
tors, how they dealt with the good Osiris, 
took the virgin Truth, hewed her lovely 
frame into a thousand pieces, and scattered 
them to the four winds of heaven. Ever 
since that time the friends of Truth, such 
as durst appear, imitating the careful search 
that Isis made for the mangled body of 
Osiris, went up and down, gathering up 
limb by limb still as they could find them." 

Seceders. During the anti-Masonic 
excitement in this country, which gave rise 
to the anti-Masonic party, many Masons, 
fearing the loss of popularity, or governed 
by an erroneous view of the character of 
Freemasonry, withdrew from the- Order, 
and took a part in the political and reli- 
gious opposition to it. These men called 
themselves, and were recognized by the 
title of, " seceders " or " seceding Masons." 

Second Temple. See Temple of 
Zerubbabel. 

Secrecy and Silence. These vir- 
tues constitute the very essence of all Ma- 
sonic character ; they are the safeguard of 
the Institution, giving to it all its security 
and perpetuity, and are enforced by fre- 
quent admonitions in all the degrees, from 
the lowest to the highest. The Entered Ap- 
prentice begins his Masonic career by learn- 
ing the duty of secrecy and silence. Hence 
it is appropriate that in that degree which 
is the consummation of initiation, in which 
the whole cycle of Masonic science is com- 
pleted, the abstruse machinery of symbol- 
ism should be employed to impress the same 
important virtues on the mind of the neo- 
phyte. 

The same principles of secrecy and si- 
lence existed in all the ancient mysteries 
and systems of worship. When Aristotle 
was asked what thing appeared to him to 
be most difficult of performance, he replied, 
" To be secret and silent." 



702 



SECRETARY 



SECRET 



" If we turn our eyes back to antiquity," 
says Calcott, "we shall find that the old 
Egyptians had so great a regard for silence 
and secrecy in the mysteries of their reli- 
gion, that they set up the god Harpocrates, 
to whom they paid peculiar honor and ven- 
eration, who was represented with the right 
hand placed near the heart, and the left 
down by his side, covered with a skin before, 
full of eyes." 

Apuleius, who was an initiate in flie 
mysteries of Isis, says : " By no peril will I 
ever be compelled to disclose to the unini- 
tiated the things that I have had intrusted 
to me on condition of silence." 

Lobeck, in his Aglaophamus, has col- 
lected several examples of the reluctance 
with which the ancients approached a mys- 
tical subject, and the manner in which they 
shrank from divulging any explanation or 
fable which had been related to them at 
the mysteries, under the seal of secrecy and 
3ilence. 

And, lastly, in the school of Pythagoras, 
these lessons were taught by the sage to his 
disciples. A novitiate of five years was 
imposed upon each pupil, which period was 
to be passed in total silence, and in reli- 
gious and philosophical contemplation. 
And at length, when he was admitted to 
full fellowship in the society, an oath of 
secrecy was administered to him on the sa- 
cred tetractys, which was equivalent to the 
Jewish Tetragrammaton. 

Silence and secrecy are called " the car- 
dinal virtues of a Select Master," in the 
ninth or Select Master's degree of the 
American Rite. 

Among the Egyptians the sign of silence 
was made by pressing the index finger of 
the right hand on the lips. It was thus 
that they represented Harpocrates, the god 
of silence, whose statue was placed at the 
entrance of all temples of Isis and Serapis, 
to indicate that silence and secrecy were to 
be preserved as to all that occurred within. 

Secretary. The recording and corre- 
sponding officer of a Lodge. It is his duty 
to keep a just and true record of all things 
proper to be written, to receive all moneys 
that are due the Lodge, and to pay them 
over to the Treasurer. The jewel of his 
office is a pen, and his position in the 
Lodge is on the left of the Worshipful 
Master in front. 

Secretary-General of tlie Holy 
Empire. The title given to the Secre- 
tary of the Supreme Council of the An- 
cient and Accepted Rite. 

Secretary, Grand. See Grand /Sec- 
retary. 

Secret Doctrine. The secret doctrine 
of the Jews was, according to Steinschnei- 
der, nothing else than a system of meta- 



physics founded on the commentaries on 
the law and the legends of the Talmudists. 
Of this secret doctrine, Maimonides says: 
" Beware that you take not these words of 
the wise men in their literal signification, 
for this would be to degrade and sometimes 
to contradict the sacred doctrine. Search 
rather for the hidden sense ; and if you can- 
not find the kernel, let the shell alone, and 
confess that you cannot understand it." 
All mystical societies, and even liberal 
philosophers, were, to a comparatively re- 
cent period, accustomed to veil the true 
meaning of their instructions in inten- 
tional obscurity, lest the unlearned and 
uninitiated should be offended. The An- 
cient Mysteries had their secret doctrine ; 
so had the school of Pythagoras, and the 
sect of the Gnostics. The Alchemists, as 
Hitchcock has clearly shown, gave a secret 
and spiritual meaning to their jargon 
about the transmutation of metals, the 
elixir of life, and the philosopher's stone. 
Freemasonry alone has no secret doctrine. 
Its philosophy is open to the world. Its 
modes of recognition by which it secures 
identification, and its rites and ceremonies 
which are its method of instruction, alone 
are secret. All men may know the tenets 
of the Masonic creed. 

Secret Master. The fourth degree 
in the Ancient and Accepted Scottish Rite, 
and the first of what are called the " In- 
effable Degrees." It refers to those cir- 
cumstances which occurred at the Temple 
when Solomon repaired to the building 
for the purpose of supplying the loss of its 
illustrious builder by the appointment of 
seven experts, among whom were to be 
divided the labors which heretofore had 
been intrusted to one gigantic mind. The 
lecture elaborately explains the mystic 
meaning of the sacred things which were 
contained in the Sanctum Sanctorum, or 
Holy of Holies. 

The Lodge is hung with black curtains 
strewed with tears, symbolic of grief. 
There should be eighty-one lights, dis- 
tributed by nine times nine ; but this num- 
ber is often dispensed with, and three times 
three substituted. Later rituals reduce 
them to eight. 

There are but two presiding officers — 
a Master, styled " Puissant," and repre- 
senting King Solomon, and an Inspector, 
representing Adoniram, the son of Abda, 
who had the inspection of the workmen on 
Mount Lebanon, and who is said to have 
been the first Secret Master. 

Solomon is seated in the east, clothed in 
mourning robes lined with ermine, hold- 
ing a sceptre in his hand, and decorated 
with a blue sash from the right shoulder to 
the left hip, from which is suspended a 



SECRET 



SECRET 



703 



triangle of gold. Before him is placed a 
triangular altar, on which is deposited a 
wreath of laurel and olive leaves. 

Adoniram, called " Venerable Inspector," 
is seated in the west, but without any im- 
plement of office, in commemoration of 
the fact that the works were suspended 
at the time of the institution of this de- 
gree. He is decorated with a triangular 
white collar, bordered with black, from 
which is suspended an ivory key, with the 
letter Z engraved thereon, which constitute 
the collar, and jewel of the degree. These 
decorations are worn by all the brethren. 

The apron is white edged with black and 
with black strings ; the flap blue, with an 
open eye thereon embroidered in gold. The 
modern ritual prescribes that two branches 
of olive and laurel crossing each other 
shall be on the middle of the apron. 

Secret Monitor. An honorary or 
side degree very commonly conferred in 
the United States. The communication of 
it is not accompanied, it is true, with any 
impressive ceremonies, but it inculcates a 
lesson of unfaltering friendship which the 
prospect of danger could not appall, and 
the hour of adversity could not betray. 
It is, in fact, devoted to the practical eluci- 
dation of the Masonic virtue of Brotherly 
Love. In conferring it, those passages of 
Scripture which are contained in the twen- 
tieth chapter of the First Book of Samuel, 
from the sixteenth to the twenty-third, and 
from the -thirty-fifth to the forty-second 
verses inclusive, are usually considered as ap - 
propriate. It may be conferred on a worthy 
Master Mason by any brother who is in 
possession of its ritual. There was in Hol- 
land, in 1778, a secret Masonic society 
called the Order of Jonathan and David, 
which was probably much the same as this 
American degreee. Kloss in his Catalogue 
jl910 b ) gives the title of a book published 
in that year at Amsterdam which gives its 
statutes and formulary of reception. 

Secret of tlie Secrets, The. A 
degree cited in the nomenclature of Fustier. 

Secret Societies. Secret societies 
may be divided into two classes: First, 
those whose secrecy consists in nothing 
more than methods by which the members 
are enabled to recognize each other ; and 
in certain doctrines, symbols, or instructions 
which can be obtained only after a process 
of initiation, and under the promise that 
they shall be made known to none who 
have not submitted to the same initiation ; 
but which, with the exception of these 
particulars, have no reservations from the 
public. And secondly, of those societies 
wrrch, in addition to their secret modes of 
recognition and secret doctrine, add an 
entire secrecy as to the object of their asso- 



ciation, the times and places of their meet- 
ing, and even the very names of their 
members. To the first of these classes be- 
long all those moral or religious secret associ- 
ations which have existed from the earliest 
times. Such were the Ancient Mysteries, 
whose object was, by their initiations, to 
cultivate a purer worship than the popular 
one ; such, too, the schools of the old phi- 
losophers, like Pythagoras and Plato, who 
in their esoteric instructions taught a 
higher doctrine than that which they com- 
municated to their exoteric scholars. Such, 
too, are the modern secret societies which 
have adopted an exclusive form only that 
they may restrict the social enjoyment 
which it is their object to cultivate, or the 
system of benevolence for which they are 
organized, to the persons who are united 
with them by the tie of a common covenant, 
and the possession of a common knowledge; 
such, lastly, is Freemasonry, which is a 
secret society only as respects its signs, a 
few of its legends and traditions, and its 
method of inculcating its mystical philos- 
ophy, but which, as to everything else — its 
design, its object, its moral and religious 
tenets, and the great doctrine which it 
teaches — is as open a society as if it met on 
the highways beneath the sun of day, and 
not within the well-guarded portals of a 
Lodge. To the second class of secret so- 
cieties belong those which sprung up first 
in the Middle Ages, like the Vehm Gericht 
of Westphalia, formed for the secret but 
certain punishment of criminals ; and in the 
eighteenth century those political societies 
like the Carbonari, which have been or- 
ganized at revolutionary periods to resist 
the oppression or overthrow the despo- 
tism of tyrannical governments. It is evi- 
dent that these two classes of secret socie- 
ties are entirely different in character ; but 
it has been the great error of writers like 
Barruel and Robisdn, who have attacked 
Freemasonry on the ground of its being a 
secret association, that they utterly con- 
founded the two classes. 

An interesting discussion on this subject 
took place in 1848, in the National Assem- 
bly of France, during the consideration of 
those articles. of the law by which secret 
societies were prohibited. A part of this 
discussion is worth preserving, and is in 
the following words : 

M. Volette: I should like to have one de- 
fine what is meant by a secret society ? 

M. Coquerel: Those are secret societies 
which have made none of the declarations 
prescribed by law. 

M. Paulin Gillon : I would ask if Free- 
masonry is also to be suppressed? 

M. Flocon : I begin by declaring that, 
under a republican government, every se- 



704 



SECRET 



SELECT 



cret society having for its object a change 
of the form of such government ought to 
be severely dealt with. Secret societies 
may be directed against the sovereignty of 
the people; and this is the reason why I 
ask for their suppression; but, from the 
want of a precise definition, I would not de- 
sire to strike, as secret societies, assemblies that 
are perfectly innocent. All my life, until 
the 24th of February, have I lived in se- 
cret societies. Now I desire them no 
more. Yes, we have spent our life in con- 
spiracies, and we had the right to do so ; 
for we lived under a government which did 
not derive its sanctions from the people. 
To-day I declare that under a republican 
government, and with universal suffrage, 
it is a crime to belong to such an associa- 
tion. 

M. Coquerel: As to Freemasonry, your 
committee has decided that it is not a secret 
society. A society may have a secret, and 
yet not be a secret society. I have not the 
honor of being a Freemason. 

The President : The thirteenth article has 
been amended, and decided that a secret so- 
ciety is one which seeks to conceal its existence 
and its objects. 

Secret Vault. See Vault, Secret. 

Sectarianism. Masonry repudiates 
all sectarianism, and recognizes the tenets 
of no sect as preferable to those of any 
other, requiring in its followers assent only 
to those dogmas of a universal religion 
which teach the existence of God and the 
resurrection to eternal life. See Toleration. 

Secular Lodges. The epithet secu- 
lar has sometimes, but very incorrectly, 
been applied to subordinate Lodges to dis- 
tinguish them from Grand Lodges. In 
such a connection the word is unmeaning, 
or, what is worse, is a term bearing a mean- 
ing entirely different from that which was 
intended by the writer. "Secular," says 
Richardson, " is used as distinguished from 
eternal, and equivalent to temporal; per- 
taining to temporal things, things of this 
world ; worldly ; also opposed to spiritual, 
to holy." And every other orthoepist 
gives substantially the same definition. It 
is then evident, from this definition, that 
the word secular may be applied to all Ma- 
sonic bodies, but not to one class of them 
in contradistinction to another. All Ma- 
sonic Lodges are secular, because they are 
worldly, and not spiritual or holy institu- 
tions. But a subordinate Lodge is no more 
secular than a Grand Lodge. 

Sedition Act. On July 12, 1798, the 
British Parliament, alarmed at the progress 
of revolutionary principles, enacted a law, 
commonly known as the Sedition Act, for 
the suppression of secret societies ; but the 
true principles of Freemasonry were so 



well understood by the legislators of Great 
Britain, many of whom were members of 
the Order, that the following clause was in- 
serted in the Act : 

"And whereas, certain societies have 
been long accustomed to be holden in this 
kingdom, under the denomination of Lodges 
of Freemasons, the meetings whereof have 
been in a great measure directed to chari- 
table purposes, be it therefore enacted, that 
nothing in this Act shall extend to the 
meetings of any such society or Lodge 
which shall, before the passing of this Act, 
have been usually holden under the said 
denomination, and in conformity to the 
rules prevailing among the said societies 
of Freemasons." 

Seeing. One of the five human senses, 
whose importance is treated of in the Fel- 
low Craft's degree. By sight, things at a 
distance are, as it were, brought near, and 
obstacles of space overcome. So in Free- 
masonry, by a judicious use of this sense, 
in modes which none but Masons compre- 
hend, men distant from each other in lan- 
guage, in religion, and in politics, are 
brought near, and the impediments of 
birth and prejudice are overthrown. But, 
in the natural world, sight cannot be exer- 
cised without the necessary assistance of 
light, for in darkness we are unable to see. 
So in Masonry, the peculiar advantages 
of Masonic sight require, for their enjoy- 
ment, the blessing of Masonic light. Illu- 
minated by its divine rays, the Mason sees 
where others are blind ; and that which to 
the profane is but the darkness of igno- 
rance, is to the initiated filled with the 
light of knowledge and understanding. 

Seekers. {Chercheurs.) The first de- 
gree of the Order of Initiated Knights and 
Brothers of Asia. 

Select Master. The ninth degree in 
the American Rite, and the last of the two 
conferred in a Council of Eoyal and Select 
Masters. Its officers are a Thrice Illus- 
trious Grand Master, Illustrious Hiram of 
Tyre, Principal Conductor of the Works, 
Treasurer, Recorder, Captain of the Guards, 
Conductor of the Council, and Steward. 
The first three represent the three Grand 
Masters at the building of Solomon's Tem- 
ple. The symbolic colors are black and 
red, the former significant of secrecy, si- 
lence, and darkness ; the latter of fervency 
and zeal. A Council is supposed to consist 
of neither more nor less than twenty-seven ; 
but a smaller number, if not less than nine, 
is competent to proceed to work or busi- 
ness. The candidate, when initiated, is 
said to be " chosen as a Select Master." The 
historical object of the degree is to com- 
memorate the deposit of an important se- 
cret or treasure which, after the prelimi- 



SELECT 



SENESCHAL 



705 



nary preparations, is said to have been 
made by Hiram Abif. The place of meet- 
ing represents a secret vault beneath the 
Temple. 

A controversy has sometimes arisen 
among ritualists as to whether the degree 
of Select Master should precede or follow 
that of Royal Master in the order of con- 
ferring. But the arrangement now exist- 
ing, by which the Eoyal Master is made 
the first and the Select Master the second 
degree of Cryptic Masonry, has been very 
generally accepted, and this for the best of 
reasons. It is true that the circumstances 
referred to in the degree of Royal Master 
occurred during a period of time which lies 
between the death of the Chief Builder of 
the Temple and the completion of the edi- 
fice, while those referred to in the degree 
of Select Master occurred anterior to the 
builder's death. Hence, in the order of 
time, the events commemorated in the Se- 
lect Master's degree took place anterior to 
those which are related in the degree of 
Royal Master; although in Masonic se- 
quence the latter degree is conferred before 
the former. This apparent anachronism 
is, however, reconciled by the explanation 
that the secrets of the Select Master's de- 
gree were not brought to light until long 
after the existence of the Royal Master's 
degree had been known and recognized. 

In other words, to speak only from the 
traditional point of view, Select Masters 
had been designated, had performed the 
task for which they had been selected, and 
had closed their labors, without ever being 
openly recognized as a class in the Temple 
of Solomon. The business in which they 
were engaged was a secret one. Their oc- 
cupation and their very existence, accord- 
ing to the legend, were unknown to the 
great body of the Craft in the first Temple. 
The Royal Master's degree, on the contrary, 
as there was no reason for concealment, was 
publicly conferred and acknowledged dur- 
ing the latter part of the construction of 
the Temple of Solomon; whereas the degree 
of Select Master, and the important inci- 
dents on which it was founded, are not sup- 
posed to have been revealed to the Craft 
until the building of the temple of Zerub- 
babel. Hence the Royal Master's degree 
should always be conferred anterior to that 
of the Select Master. « 

The proper jurisdiction upder which 
these degrees should be placed, whether 
under Chapters and to be conferred pre- 
paratory to the Royal Arch degree, or 
under Councils and to be conferred after it, 
has excited discussion. The former usage 
prevails in Maryland and Virginia, but the 
latter in all the other States. There is no 
doubt that these degrees belonged origi- 
4 45 



nally to the Ancient and Accepted Rite, 
and were conferred as honorary degrees by 
the Inspectors of that Rite. This authority 
and jurisdiction the Supreme Council for 
the Southern Jurisdiction of the Rite con- 
tinued to claim until the year 1870; al- 
though, through negligence, the Councils 
of Royal and Select Masters in some of 
the States had been placed under the con- 
trol of independent jurisdictions called 
Grand Councils. Like all usurped author- 
ity, however, this claim of the State Grand 
Councils does not seem to have ever been 
universally admitted or to have been very 
firmly established. Repeated attempts have 
been made to take the degrees out of the 
hands of the Councils and to place them 
in the Chapters, there to be conferred as 
preparatory to the Royal Arch. The Gen- 
eral Grand Chapter, in the triennial ses- 
sion of 1847, adopted a resolution granting 
this permission to all Chapters in States 
where no Grand Councils exist. But, see- 
ing the manifest injustice and inexpediency 
of such a measure, at the following session 
of 1850 it refused to take any action on 
the subject of these degrees. In 1853 it 
disclaimed all control over them, and for- 
bade the Chapters under its jurisdiction to 
confer them. As far as regards the inter- 
ference of the Ancient and Accepted Scot- 
tish Rite, that question was set at rest in 
1870 by the Mother Council, which, at its 
session at Baltimore, formally relinquished 
all further control over them. 

Semestre. The mot de semestre, or 
semi-annual word, is used only ii France. 
Every six months a secret word is commu- 
nicated by the Grand Orient to all the 
Lodges under its jurisdiction. This cus- 
tom was introduced October 28, 1773, dur- 
ing the Grand Mastership of the Duke of 
Chartres, to enable him the better to con- 
trol the Lodges, and to afford the members 
a means whereby they could recognize the 
members who were not constant in the^r 
attendance, and also those Masons who 
either belonged to an unrecognized Rite, 
or who were not affiliated with any Lodge. 
The Chapters of the higher degrees receive 
a word annually from the Grand Orient 
for the same purpose. This, with the pass- 
word, is given to the Tiler on entering the 
Temple. 

Senatorial Chamber. When the 
Supreme Council of the Ancient and Ac- 
cepted Rite meets in the thirty -third degree, 
it is said to meet in its senatorial chamber. 

Seneschal. An officer found in some 
of the high degrees, as in the thirty-second 
of the Ancient and Accepted Rite, where 
his duties are similar to those of a Warden 
of a Lodge, he acting as the deputy of the 
presiding officer. The title is derived from 



706 



SENIOR 



SERMONS 



the old German serine, house, and schalh, 
servant. The seneschals in the Middle 
Ages were the lieutenants of the dukes 
and other great feudatories, and took charge 
of the castles of their masters during their 
absence. 

Senior Deacon. See Deacons. 

Senior Entered Apprentice. In 
the ritual of the. early part of the last cen- 
tury the Senior and Junior Entered Ap- 
prentices acted in the place of the Deacons, 
which offices were then unknown. The 
Senior Entered Apprentice was placed in 
the south, and his duty was " to hear and 
receive instructions, and to Avelcome strange 
Brethren." See Junior Entered Apprentice. 

Senior Warden. The second officer 
in a Symbolic Lodge. He presides over 
the Craft during the hours of labor, as the 
Junior does during the hours of refresh- 
ment, and in the absence of the Master he 
performs his duty. See Wardens. 

Senses, Five. See Five Senses. 

Sentinel. An officer in a Royal Arch 
Chapter, in a Council of Knights of the 
Red Cross, and in a Commandery of 
Knights Templars, whose duties are simi- 
lar to those of a Tiler in a Symbolic Lodge. 
In some bodies the word Janitor has been 
substituted for Sentinel, but the change is 
hardly a good one. Janitor has been more 
generally appropriated to the porter of a 
collegiate institution, and has no old Ma- 
sonic authority for its use. 

Sephiroth. (Hebrew, fttTSD-) I* 
is a plural noun, the singular being Se- 
phira. Buxtorf {Lex. Talm.) says the word 
means numerations, from SAPHAR, to 
number ; but the Kabbalistic writers gen- 
erally give it the signification of splendors, 
from SAPHIRI, splendid. The account of 
the creation and arrangement of the Sephi- 
roth forms the- most important portion of 
the secret doctrine of the Kabbalists, and 
has been adopted and referred to in many 
of the high philosophic degrees of Masonry. 
Some acquaintance with it, therefore, 
seems to be necessary to the Mason who 
desires to penetrate into the more abstruse 
arcana of his Order. See Kabbala. 

Septenary. The number seven, which 
see. 

Sepulchre. The spirit of gratitude 
has from the earliest period led men to 
venerate the tombs in which have been de- 
posited the remains of their benefactors. 
In all of the ancient religions there were 
sacred tombs to which worship was paid. 
The tombs of the prophets, preserved by 
the Israelites, gave testimony to their rever- 
ence for the memory of these holy person- 
ages. After the advent of Christianity, the 
same sentiment of devotion led the pil- 
grims to visit the Holy Land, that they 



might kneel at what was believed to be the 
sepulchre of their Lord. In many of the 
churches of the Middle Ages there was a 
particular place near the altar called the 
sepulchre, which was used at Easter for the 
performance of solemn rites commemora- 
tive of the Saviour's resurrection. This 
custom still prevails in some of the 
churches on the continent. In Templar 
Masonry, which is professedly a Christian 
system, the sepulchre forms a part of the 
arrangements of a Commandery. In Eng- 
land, the sepulchre is within the Asylum, 
and in front of the Eminent Commander. 
In this country it is placed without; and 
the scenic representation observed in every 
well-regulated and properly arranged Com- 
mandery furnishes a most impressive and 
pathetic ceremony. 

Sepulchre, Knight of the Holy. 
See Knight of the Holy Sepulchre. 

Serapis, Mysteries of. See Egyp- 
tian Mysteries. 

Sermons, Masonic. Sermons on 
Masonic subjects, and delivered in churches 
before Masonic bodies or on Masonic festi- 
vals, are peculiar to the British and Amer- 
ican Freemasons. Neither the French nor 
German, nor, indeed, any continental lit- 
erature of Masonry, supplies us with any 
examples. The first Masonic sermon of 
which we have any knowledge, from its 
publication, was "A General Charge to 
Masons, delivered at Christ Church, in 
Boston, [Massachusetts,] on the 27th of 
December, 1749, by the Rev. Charles Brock- 
well, A. M., published at the request of the 
Grand Officers and Brethren there." It 
was, however, not printed at Boston, but 
was first published in the Freemasons' 
Pocket Companion for 1754. Brockwell was 
chaplain of the English troops stationed 
at Boston. But in America, at least, the 
custom of delivering sermons on St. John's 
day prevailed many years before. In the 
author's History of Freemasonry in South 
Carolina, (pp. 15-20,) will be found the 
authentic evidence that the Lodges in 
Charleston attended divine service on De- 
cember 27, 1738, and for several years after, 
on each of which occasions it is to be pre- 
sumed that a sermon was preached. In 
1742 it is distinctly stated, from a contem- 
porary gazette, that "both Lodges pro- 
ceeded regularly, with the ensigns of their 
Order and music before them, to church, 
where they 'heard a very learned sermon 
from their brother, the Rev. Mr. Durand." 
Brockwell's, however, is the first of these 
early sermons which has had the good for- 
tune to be embalmed in type. But though 
first delivered, it was not the first printed. 
In 1750, John Entick, afterwards the editor 
of an edition of Anderson's " Constitutions," 



SERPENT 



SERPENT 



707 



delivered a sermon at Welbrook, England, 
entitled, "The Free and Accepted Mason 
Described." The text on this occasion was 
from Acts xxviii. 22, and had some signifi- 
cance in reference to the popular ch aracter of 
the Order. " But we desire to hear of thee 
what thou thinkest ; for as concerning this 
sect, we know that everywhere it is spoken 
against." Entick preached several other 
sermons, which were printed. From that 
time, both in England and America, the 
sermon became a very usual part of the 
public celebration of a Masonic festival. 
One preached at Newcastle-upon-Tyne, in 
1775, is in its very title a sermon of itself: 
" The Basis of Freemasonry displayed ; or, 
an Attempt to show that the general Prin- 
ciples of true Religion, genuine Virtue, 
and sound Morality are the noble Founda- 
tions on which this renowned Society is 
established: Being a Sermon preached in 
Newcastle, on the Festival of St. John the 
Evangelist, 1775, by Bro. Robert Green." 

In 1799, the Rev. Jethro Inwood pub- 
lished a volume of "Sermons, in which are 
expressed and enforced the religious, moral, 
and political virtuesV of Freemasonry, 
preached upon several occasions before 
the Provincial Grand Officers and other 
Brethren in the Counties of Kent, Essex, 
etc." In 1849 Spencer published an edi- 
tion of this work, enriched by the valuable 
notes of Dr. Oliver. In 1801 the Rev. 
Thaddeus Mason Harris, Grand Chaplain 
of the Grand Lodge and Grand Chapter of 
Massachusetts, published at Charlestown, 
Massachusetts, a volume of " Discourses 
delivered on Public Occasions, illustrating 
the Principles, displaying the Tendency, 
and vindicating the Design of Freema- 
sonry." This work has also been anno- 
tated in a new edition by Dr. Oliver, and 
republished in his Golden Remains of Early 
Masonic Writers. During this century there 
has been an abundance of single sermons 
preached and published, but no other col- 
lected volume of any by one and the same 
author has been given to the public since 
those of Dr. Harris. Yet the fact that 
annually in Great Britain and America 
hundreds of sermons in praise or in de- 
fence of Freemasonry are delivered from 
Christian pulpits, is a valuable testimony 
given by the clergy to the purity of the 
Institution. 

Serpent. As a symbol, the serpent 
obtained a prominent place in all the an- 
cient initiations and religions. Among the 
Egyptians it was the symbol of Divine 
Wisdom when extended at length, and the 
serpent with his tail in his mouth was an 
emblem of eternity. The winged globe and 
serpent symbolized their triune deity. In 
the ritual of Zoroaster, the serpent was a 



symbol of the universe. In China, the. 
ring between two serpents was the symbol 
of the world governed by the power and 
wisdom of the Creator. The same device 
is several times repeated on the Isiac table. 
Higgins (AnacoL, i. 521,) says that, from 
the faculty which the serpent possessed of 
renewing itself, without the process of gen- 
eration as to outward appearance, by an- 
nually casting its skin, it became, like the 
Phoenix, the emblem of eternity; but he 
denies that it ever represented, even in 
Genesis, the evil principle. Faber's the- 
ory of the symbolism of the serpent, as set 
forth in his work on the Origin of Pagan 
Idolatry, is ingenious. He says that the 
ancients in part derived their idea of the 
serpent from the first tempter, and hence 
it was a hieroglyphic of the evil principle. 
But as the deluge was thought to have 
emanated from the evil principle, the ser- 
pent became a symbol of the deluge. He 
also represented the good principle; the 
idea being borrowed from the winged sera- 
phim which was blended with the cheru- 
bim who guarded the tree of life, — the 
seraphim and cherubim being sometimes 
considered as identical ; and besides, in 
Hebrew, *ptP means both a seraph and a 
serpent. But as the good principle was 
always male and female, the male serpent 
represented the Great Father, Adam or 
Noah, and the female serpent represented 
the ark or world, the microcosm and the 
macrocosm. Hence the serpent represented 
the perpetually renovated world, and as 
such was used in- all the mysteries. Dr. 
Oliver brings his peculiar views to the in- 
terpretation, and says that in Christian 
Masonry the serpent is an emblem of the 
fall and the subsequent redemption of man. 
In Ancient Craft Masonry, however, the 
serpent does not occur as* a symbol. In 
the Templar and in the Philosophic de- 
grees, — such as the Knight of the Brazen 
Serpent, where the serpent is combined 
with the cross, — it is evidently a symbol 
of Christ ; and thus the symbolism of these 
degrees is closely connected with that of the 
Rose Croix. 

Serpent and Cross, A symbol used 
in the degrees of Knight Templar and 
Knight of the Brazen Serpent. The cross 
is a tau cross T, and the serpent is twined 
around. Its origin is found in Numbers 
xxi. 9, where it is said, " Moses made a 
serpent of brass, and put it upon a pole." 
The word jD, Nes, here translated "a pole," 
literally means a standard, or something 
elevated on high as a signal, and may be 
represented by a cross as well as by a pole. 
Indeed, Justin Martyr calls it a cross. 

Serpent, Knight of the Brazen. 
See Knight of the Brazen Serpent. 



708 



SERPENT 



SEVEN 



. Serpent Worship. In ancient times, 
the serpent was an object of adoration in 
almost all nations. It was, in fact, one of 
the earliest deviations from the true system, 
and in almost all the ancient rites we find 
some allusion to the serpent. It was wor- 
shipped in India, Egypt, Phoenicia, Babylo- 
nia, Greece, and Italy. Indeed, so widely was 
this worship distributed, presenting every- 
where so many similar features, that it is 
not surprising that it has been regarded by 
some writers as the primitive religion of 
man. And so long did it continue, that 
in the sect of Ophites it became one of the 
earliest heresies of the church. In some 
nations, as the Egyptians, the serpent was 
the representative of the good principle ; 
but in most of them it was the emblem of 
the evil principle. 

Serving Brethren. Masons whose 
duty it is to serve the Lodge as Tilers, 
waiters at the Lodge table, and to perform 
other menial services, are called in Euro- 
pean Lodges "serving brethren." They 
are not known in this country, but were 
long recognized as a distinct class in Eng- 
land and on the continent. In 1753 the 
Grand Lodge of England adopted a regu- 
lation for their initiation, which, slightly 
modified, is still in force. By it every 
Lodge is empowered to initiate without 
charge "serving brethren," who cannot, 
however, become members of the Lodge, 
although they may join another. In mili- 
tary Lodges private soldiers may be .re- 
ceived as serving brethren. On the conti- 
nent, at one time, a separate and prelimi- 
nary form of reception, with peculiar signs, 
etc., was appropriated to those who were 
initiated as serving brethren, and they 
were not permitted to advance beyond the 
first degree; which, however, worked no 
inconvenience, ' as all the business and 
refreshment of the Lodges were done at 
that time in the Entered Apprentice's 
degree. The regulation for admitting serv- 
ing brethren arose from the custom of 
Lodges meeting at taverns ; and as at that 
period labor and refreshment were inter- 
mixed, the waiters for the tavern were 
sometimes required to enter the room while 
the Lodge was in session, and hence it 
became necessary to qualify them for such 
service by making them Masons. In 
France they are called Frlres Servants; in 
Germany, Dienenden Briider. 

The Knights Templars had a class called 
serving brothers, who were not, however, 
introduced into the Order until it had 
greatly increased in wealth and numbers. 
The form of their reception varied very 
slightly from that of the Knights; but their 
habit was different, being black. They 
were designated for the performance of 



various services inside or outside of the 
Order. Many rich and well-born men 
belonged to this class. They were permit- 
ted to take part in the election of a Grand 
Master. The treasurer of the Order was 
always*a serving brother. Of these serving 
brothers there were two kinds : servants at 
arms and artificers. The former were the 
most highly esteemed ; the latter being con- 
sidered a very inferior class, except the 
armorers, who were held, on account of the 
importance of their occupation, in higher 
estimation. 

Seth. It is a theory of some Masonic 
writers that the principles of the Pure or 
Primitive Freemasonry were preserved in 
the race of Seth, which had always kept 
separate from that of Cain, but that after 
the flood they became corrupted by a se- 
cession of a portion of the Sethites, who 
established the Spurious Freemasonry of 
the Gentiles. This theory has been very 
extensively advanced by Dr. Oliver in all 
his works. The pillars erected by Seth to 
preserve the principles of the arts and 
sciences are mentioned by Josephus. But 
although the Old Constitutions speak of 
Seth, they ascribe the erection of these 
pillars to the children of Lamech. But in 
the high degrees of Masonry the erection 
is attributed to Enoch. See Enoch. 

Sethos. In 1731, the Abbe Terrasson 
published at Paris a work entitled Sethos 
histoire ou vie tiree des monumens anecdotes 
de Vancienne Egypte. It has passed through 
a great many editions and been translated 
into German and English. Under the 
form of fiction it contains an admirable 
description of the initiation into the ancient 
Egyptian mysteries. The labors and re- 
searches of Terrasson have been very freely 
used by Lenoir, Clavel, Oliver, and other 
writers on the ancient initiations. 

Setting Sun. It was the duty of the 
Senior Warden to pay and dismiss the 
Craft at the close of day, when the sun 
sinks in the West; so now the Senior War- 
den is said in the Lodge to represent the 
setting sun. 

Seven. In every system of antiquity 
there is a frequent reference to this num- 
ber, showing that the veneration for it pro- 
ceeded from some common cause. It is 
equally a sacred number in the Gentile as 
in the Christian religion. Oliver says that 
this can scarcely be ascribed to any event, 
except it be the institution of the Sabbath. 
Higgins thinks that the peculiar circum- 
stance, perhaps accidental, of the number 
of'the days of the week coinciding exactly 
with the number of the planetary bodies 
probably procured for it its character of 
sanctity. The Pythagoreans called it a 
perfect number, because it was made up of 



SEVEN 



SHAMIR 



709 



3 and 4, the triangle and the square, which 
are the two perfect figures. They called it 
also a virgin number, and without mother, 
comparing it to Minerva, who was a moth- 
erless virgin, because it cannot by multi- 
plication produce any number within ten, 
as twice two does four, and three times 
three does nine ; nor can any two numbers, 
by their multiplication, produce it. 

It is singular to observe the important 
part occupied by the number seven in all 
the ancient systems. There were, for in- 
stance, seven ancient planets, seven Pleiades, 
and seven Hyades ; seven altars burned con- 
tinually before the god Mithras; the Ara- 
bians had seven holy temples ; the Hindus 
supposed the world to be enclosed within 
the compass of seven peninsulas; the Goths 
had seven deities, viz., the Sun, the Moon, 
Tuisco, Woden, Thor, Friga, and Seatur, 
from whose names are derived our days of 
the week; in the Persian mysteries were 
seven spacious caverns, through which the 
aspirant had to pass ; in the Gothic myste- 
ries, the candidate met with seven obstruc- 
tions, which were called the "road of the 
seven stages ; " and, finally, sacrifices were 
always considered as most efficacious when 
the victims were seven in number. 

Much of the Jewish ritual was governed 
by this number, and the etymology of the 
word shows its sacred import, for the radical 
meaning of V^2&, shabang, is, says Park- 
hurst, sufficiency or fulness. The Hebrew 
idea, therefore, like the Pythagorean, is that 
of perfection. To both the seven was a per- 
fect number. Again : t^fc^, means to swear, 
because oaths were confirmed either by 
seven witnesses, or by seven victims offered 
in sacrifice, as we read in the covenant of 
Abraham and Abimelech. (Gen. xxi. 28.) 
Hence, there is a frequent recurrence to this 
number in the scriptural history. The Sab- 
bath was the seventh day ; Noah received 
seven days' notice of the commencement of 
the deluge, and was commanded to select 
clean beasts and fowls by sevens ; seven per- 
sons accompanied him into the ark; the 
ark rested on Mount Ararat in the seventh 
month ; the intervals between despatching 
the dove were, each time, seven days ; the 
walls of Jericho were encompassed seven 
days by seven priests, bearing seven rams' 
horns ; Solomon was seven years building 
the Temple, which was dedicated in the 
seventh month, and the festival lasted seven 
days ; the candlestick in the tabernacle 
consisted of seven branches; and, finally, the 
tower of Babel was said to have been ele- 
vated seven stories before the dispersion. 

Seven is a sacred number in Masonic 
symbolism. It has always been so. In the 
earliest rituals of the last century it was 
said that a Lodge required seven to make 



it perfect ; but the only explanation that I 
can find in any of those rituals of the sa- 
credness of the number is the seven liberal 
arts and sciences, which, according to the 
old " Legend of the Craft," were the founda- 
tion of Masonry. In modern ritualism the 
symbolism of seven has been transferred 
from the first to the second degree, and 
there it is made to refer only to the seven 
steps of the Winding Stairs ; but the sym- 
bolic seven is to be found diffused in a 
hundred ways over the whole Masonic sys- 
tem. 

Seven Stars. In the Tracing-Board 
of the seventeenth degree, or Knight of the 
East and West, is the representation of a 
man clothed in a white robe, with a golden 
girdle round his waist, his right hand ex- 
tended, and surrounded with seven stars. 
The seventeenth is an apocalyptic degree, 
and this symbol is taken from the passage in 
Eevelation i. 16, " and he had in his right 
hand seven stars." It is a symbol of the 
seven churches of Asia. 

Seventy Years of Captivity. 
This period must be computed from the 
defeat of the Egyptians at Carchemish, in 
the same year that the prophecy was given, 
when Nebuchadnezzar reduced the neigh- 
boring nations of Syria and Palestine, as 
well as Jerusalem, under his subjection. 
At the end of seventy years, on the acces- 
sion of Cyrus, an end was put to the Baby- 
lonish monarchy. 

Shaddai. One of the names of God. 
In Exodus vi. 13, the word translated 
God Almighty is, in the original, Shaddai, 
*1d it is therefore the name by which he 
was known to the Israelites before he com- 
municated to Moses the Tetragrammaton. 
The word is a pluralis majestatis, and signi- 
fies all-powerful, omnipotent. 

Shamir. King Solomon is said, in a 
rabbinical legend, to have used the worm 
Shamir as an instrument for building the 
Temple. The legend is that Moses en- 
graved the names of the twelve tribes on 
the stones of the breastplate by means of 
the blood of the worm shamir, whose sol- 
vent power was so great that it could cor- 
rode the hardest substances. When Solo- 
mon was about to build the Temple of 
stones without the use of any metallic im- 
plement, he was desirous of obtaining this 
potent blood ; but the knowledge of the 
source whence Moses had derived it had 
been lost by the lapse of time. Solomon 
enclosed the chick of a bird, either an os- 
trich or a hoopoe, in a crystal vessel, and 
placed a sentinel to watch it. The parent 
bird, finding it impossible to break the 
vessel with her bill so as to gain access to 
the young one, flew to the desert, and re- 
turned with the miraculous worm, which, 



710 



SHARP 



SHEM 



by means of its blood, soon penetrated the 
prison of glass, and liberated the chick. 
By a repetition of the process, the King of 
Israel at length acquired a sufficiency of 
the dissolving blood to enable him to work 
upon the stones of the Temple. 

It is supposed that the legend is based on 
a corruption of the word Smiris, the Greek 
for emery, which was used by the antique 
engravers in their works and medallions, 
and that the name Shamir is merely the 
Hebrew form of the Greek word. 

Sharp Instrument. The emblem- 
atic use of a " sharp instrument," as indi- 
cated in the ritual of the first degree, is in- 
tended to be represented by a warlike 
weapon, (the old rituals call it "a warlike 
instrument,") such as a dagger or sword. 
The use of the point of a pair of compasses, 
as is sometimes improperly done, is an er- 
roneous application of the symbol, which 
should not be tolerated in a properly con- 
ducted Lodge. The compasses are, besides, 
a symbol peculiar to the third degree. 

Sinistra*. The sacred book of the 
Hindus, which contains the dogmas of their 
religion and the ceremonies of their wor- 
ship. It is a commentary on the Vedas, 
and consists of three parts : the moral law, 
the rites and ceremonies of the religion, and 
the distribution of the people into tribes. 
To the Hindu Mason it would be the 
Greater Light and his Book of the Law, as 
the Bible is to his Christian brother. 

Slieba, Queen of. In the Books of 
Kings and Chronicles we are told that 
"when the Queen of Sheba heard of the 
fame of Solomon concerning the name of 
the Lord, she came to prove him with hard 
questions." Sheba, or Saba, is supposed to 
have been a province of Arabia Felix, sit- 
uated to the south of Jerusalem. The 
queen, whose visit is thus described, is 
spoken of nowhere else in Scripture. But 
the Jews and the Arabs, who gave her the 
name of Balkis, recite many traditions con- 
cerning her. The Masonic one will be 
found under the words Admiration, Sign of, 
which see. 

Shekel. In the fourth or Mark Mas- 
ter's degree, it is said that the value of a 
mark' is "a Jewish half-shekel of silver, or 
twenty-five cents in the currency of this 
country." The shekel of silver was a 
weight of great antiquity among the Jews, 
its value being about a half-dollar. In the 
time of Solomon, as well as long before and 
long after, until the Babylonish exile, the 
Hebrews had no regularly stamped money, 
but generally used in traffic a currency 
which consisted of uncoined shekels, which 
they weighed out to one another. The 
earliest specimens of the coined shekel 
which we know are of the coinage of Simon 



Maccabeus, issued about the year 144 B. c. 
Of these, we generally find on the obverse 
the sacred pot of manna, with the inscrip- 
tion, " Shekel Israel," in the old Samaritan 
character ; on the reverse, the rod of Aaron, 




having three buds, with the inscription, 
" Ierushalem Kadoshah," or Jerusalem the 
Holy, in a similar character. 

Shekinah. Heb., HTD^ derived 
from SHAKAN, to dwel]/ A term applied 
by the Jews, especially in the Targums, to 
the divine glory which dwelt in the taber- 
nacle and the Temple,, and which was 
manifested by a visible cloud resting over 
the mercy- seat in the Holy of Holies. It 
first appeared over the ark when Moses 
consecrated the tabernacle ; and was after- 
wards, upon the consecration of the Tem- 
ple by Solomon, translated thither, where 
it remained until the destruction of that 
building. 

The Shekinah disappeared after the de- 
struction of the first Temple, and was not 
present in the second. Mr. Christie, in his 
learned treatise on the Worship of the Ele- 
ments, says that " the loss of the Shekinah, 
that visible sign of the presence of the 
Deity, induced an early respect for solar 
light as its substitute." Now there is much 
that is significative of Masonic history in 
this brief sentence. The sun still remains 
as a prominent symbol in the Masonic 
system. It has been derived by the Masons 
from those old sun worshippers. But the 
idea of Masonic light is very different from 
their idea of solar light. The Shekinah 
was the symbol of the divine glory ; but 
the true glory of divinity is Truth, and 
Divine Truth is therefore the Shekinah of 
Masonry. This is symbolized by light, 
which is no longer used by us as a " substi- 
tute " for the Shekinah, or the divine glory, 
but as its symbol — the physical expression 
of its essence. 

Sheni. Dt^- The Name. The Jews 
in their sacred rites often designated God 
by the word Name, but they applied it only 
to him in his most exalted character as ex- 
pressed by the Tetragrammaton, JEHO- 
VAH. To none of the other titles of God, 
such as El, Eheyeh, or Adonai, do they ap- 
ply the word. Thus, Shemchah Kadosh, 
Thy name is holy, means Thy name Jeho- 
vah is holy. To the Name thus exalted, in 



SHEM 



SHIELD 



711 



its reference to the Tetragrammaton, they 
applied many epithets, among which are 
the following used by the Talmudists, 
V31X hw DW, Shem shal arbang, the name of 
four, i. e., four letters ; IDIOT OK', Shem ham- 
juJcad, the appropriated name, i. e., appro- 
priately solely to God. bMi'n DS?, Shem 
haggadol, the great name, and &yi"»pn DIP, 
Shem hakkadosh, the holy name. To the Jew, 
as to the Mason, this great and holy name 
was the symbol of all divine truth. The 
Name was the true name, and therefore it 
symbolized and represented the true God. 

Shem. Haiti. Japheth. The three 
sous of Noah, who assisted him in the con- 
struction of the ark of safety, and hence 
they became significant words in the Royal 
Arch degree according to the American 
system. The interpolation of Adoniram in 
the place of one of these names, which is 
sometimes met with, is a blunder of some 
modern, ignorant ritual maker. 

Shem Hamphoraseh. Kniflnn UV, 
the separated name. The Tetragramma- 
ton is so called because, as Maimonides 
[More Nevoch.) says, all the names of God 
are derived from his works except the 
Tetragrammaton, which is called the sepa- 
rated name, because it is derived from the 
substance of the Creator, in which there is 
no participation of any other thing. That 
is to say, this name indicates the self-exist- 
ent essence of God, which is something al- 
together within himself, and separate from 
his works. 

Sheriff. According to Preston, the 
sheriff of a county possessed, before the 
revival of 1717, a power now confined to 
Grand Masters. He says (Illust, p. 182,) 
that "A sufficient number of Masons met 
together within a certain district, with the 
consent of the Sheriff or chief magistrate of 
the place, were empowered, at this time, to 
make Masons, and practise the rites of Ma- 
sonry without a Warrant of Constitution." 
This is confirmed by the following passage 
in the Cooke MS., (Lines 901-912 : ) " When 
the masters and fellows be forewarned, and 
are come to such congregations, if need be, 
the Sheriff of the Country, or the Mayor of 
the City, or Aldermen of the Town in which 
such Congregation is holden, shall be fellow 
and sociate to the master of the congrega- 
tion in help of him against rebels and [for 
the] upbearing the right of the realm." 

Shetharboznai. See Tatnai. 

Shewbread. The twelve loaves 
which were placed upon a table in the 
sanctuary of the Temple, and which were 
called the shewbread or bread of the pres- 
ence, are represented among the parapher- 
nalia of a Lodge of Perfection in the 
Ancient and Accepted Rite. B'ahr {Sym- 
bolik) says that the shewbread was a 



symbol of the bread of life — of the eter- 
nal life by which we are brought into the 
presence of God and know him ; an inter- 
pretation that is equally applicable to the 
Masonic symbolism. 

Shibboleth. (Heb.nSm) The word 
which the Gileadites under Jephthah made 
use of as a test at the passages of the river 
Jordan after a victory over the Ephraimites. 
The word has two meanings in Hebrew: 
1st, an ear of corn ; and, 2dly, a stream 
of water. As the Ephraimites were desir- 
ous of crossing the river, it is probable 
that this second meaning suggested it to 
the Gileadites as an appropriate test word 
en the occasion. The proper sound of the 
first letter of this word is sh, a harsh breath- 
ing which is exceedingly difficult to be pro- 
nounced by persons whose vocal organs 
have not been accustomed to it. Such was 
the case with the Ephraimites, who substi- 
tuted for the aspiration the hissing sound 
of s. Their organs of voice were incapa- 
ble of the aspiration, and therefore, as the 
record has it, they "could not frame to 
pronounce it right." The learned Burder 
remarks (Orient. Oust., ii. 782,) that in 
Arabia the difference of pronunciation 
among persons of various districts is much 
greater than in most other places, and such 
as easily accounts for the circumstance men- 
tioned in the passage of Judges. Hutchin- 
son, (Sp. of Mas., p. 113,) speaking of this 
word, rather fancifully derives it from the 
Greek crcjSw, i" revere, and Itdog, a stone, and, 
therefore, he says " 2i[3o?u0ov, Sibbolithon, 
Colo Lapidem, implies that they (the Ma- 
sons) retain and keep inviolate their obli- 
gations, as the Juramentum per Jovem La- 
pidem, the most obligatory oath held among 
the heathen." 

It may be remarked that in the ritual 
of the Fellow Craft's degree, where the 
story of the Ephraimites is introduced, and 
where Shibboleth is symbolically interpret- 
ed as meaning plenty, the word water ford is 
sometimes used incorrectly, instead of wa- 
terfall. Shibboleth means a flood of water, 
a rapid stream, not a, ford. In Psalm lxix. 
3 the word is used in this exact sense. 
■'JnSCOty phy&, Shibboleth shefafatni, the flood 
has overwhelmed me. And, besides, a wa- 
terfall is an emblem of plenty, because it 
indicates an abundance of water; while a 
water ford, for the converse reason, is, if 
any symbol at all, a symbol of scarcity. 

Shield. The shape of the shield worn 
by the knight in the Middle Ages varied 
according to the caprice of the wearer, but 
generally it was large at the top and grad- 
ually diminished to a point, being made of 
wood and covered with leather, and on the 
outside was seen the escutcheon or repre- 
sentation of the armorial bearings of the 



712 



SHIELD 



SHOCK 



owner. The shield, with all the other parts 
of the armor worn by the knights except 
the gauntlets, has been discontinued by the 
modern Masonic knights. Oliver thinks 
that in some of the military initiations, as 
in those of the Scandinavian mysteries, 
the shield was substituted for the apron. 
An old heraldic writer quoted by Sloane- 
Evans, ( Gram. Brit. Her., 153,) thus gives 
the symbolic import of the shield : " Like 
as the shield served in the battle for a 
safeguard of the body of soldiers against 
wounds, even so in time of peace, the same 
being hanged up, did defend the owner 
against the malevolent detractions of the 
envious." 

Shield of DaYid. Two interlaced 
triangles, more commonly known as the 
Seal of Solomon, and considered by the 
ancient Jews as a talisman of great effi- 
cacy. (Bee- Seal of Solomon.) Because the 
shield was, in battle, a protection, like a 
talisman, to the person, the Hebrews used 
the same word, J.1D, Magen, to signify both 
a shield and a talismen. Gaffarel says, in 
his Curiositates Inauditce (Lond. Trans., 
1650, p. 133,) " The Hebrew word Maghen 
signifies a scutcheon, or any other thing 
noted with Hebrew characters, the virtue 
whereof is like to that of a scutcheon." 
After showing that the shield was never an 
image, because the Mosaic law forbade the 
making of graven images, he adds : " Ma- 
ghen, therefore, signifies properly any piece 
of paper or other like matter marked or 
noted with certain characters drawn from 
the Tetragrammaton, or Great Name of 
four letters, or from any other." The most 




usual form of the Shield of David was to 
place in the centre of the two triangles, and 
at the intersecting points, the Hebrew word 



K7JX, Agla, which was compounded of 
the initials of the words of the sentence, 
'JIN thy 1 ) "OJ nnx, Atah Gibor Lolam Ado- 
nai, " Thou are strong in the eternal God." 
Thus constructed, the shield of David was 
supposed to be a preservative against all 
sorts of dangers. 

Shock. A striking of hands and feet, 
so as to produce a sudden noise. There is 
a ceremony called " the shock," which was 
in use in the reception of an Apprentice in 
the beginning of this century, and is still 
used by some Lodges in what is called 
" the Shock of Entrance," and by all in 
" the Shock of Enlightenment." Of the 
first shock as well as of the second, I have 
found evident traces in some of the earlier 
rituals of the last century, and I have no 
doubt that it was an ancient ceremony, the 
gradual disuse of which is an innovation. 

Shock of Enlightenment. A 
ceremony used in all the degrees of Sym- 
bolic Masonry. By it we seek to sym- 
bolize the idea of the birth of material 
light, by the representation of the circum- 
stances that accompanied it, and their 
reference to the birth of intellectual or Ma- 
sonic light. The one is the type of the 
other; and hence the illumination of the 
candidate is attended with a ceremony 
that may be supposed to imitate the primal 
illumination of the universe — most feebly, 
it is true, and yet not altogether without 
impressiveness. 

The Shock of Enlightenment is, then, a 
symbol of the change which is now taking 
place in the intellectual condition of the 
candidate. It is the symbol of the birth of 
intellectual light and the dispersion of intel- 
lectual darkness. 

Shock of Entrance. A ceremony 
formerly used on the admission of an En- 
tered Apprentice, but now partly becoming 
obsolete. In the old initiations, the same 
word signified to die and to be initiated, be- 
cause, in the initiation, the lesson of death 
and the resurrection to eternal life was the 
dogma inculcated. In the initiation of an 
Apprentice in Masonry the same lesson is 
begun to be taught, and the initiate, enter- 
ing upon a new life and new duties, dis- 
rupting old ties and forming new ones, 
passes into a new birth. This is, or ought 
to be, necessarily accompanied by some cere- 
mony which should symbolically represent 
this great moral change. Hence the impres- 
sion of this idea is made by the symbolism 
of the shock at the entrance of the candidate. 

The shock or entrance is then the sym- 
bol of the disruption of the candidate from 
the ties of the world, and his introduction 
into the life of Masonry. It is the symbol 
of the agonies of the first death and of the 
throes of the new birth. 



SHOE 



SIGHT 



713 



Shoe. Among the ancient Israelites, 
the shoe was made use of in several sig- 
nificant ways. To put off the shoes, imported 
reverence, and was done in the presence of 
God, or on entering the dwelling of a su- 
perior. To unloose one's shoe and give it to 
another was the way of confirming a con- 
tract. Thus we read in the book of Ruth, 
that Boaz having proposed to the # nearest 
kinsman of Ruth to exercise liis legal 
right by redeeming the land of Naomi, 
which was offered for sale, and marrying 
her daughter-in-law, the kinsman, being un- 
able to do so, resigned his right of purchase 
to Boaz ; and the narrative goes on to say, 
(Ruth iv. 7, 8,) " Now this was the manner 
in former time in Israel concerning redeem- 
ing and concerning changing, for to con- 
firm all things ; a man plucked off his shoe, 
and gave it to his neighbor : and this was a 
testimony in Israel. Therefore the kins- 
man said unto Boaz, Buy it for thee. So 
he drew off his shoe." The reference to 
the shoe in the first degree is therefore 
really as a symbol of a covenant to be en- 
tered into. In the third degree the sym- 
bolism is altogether different. For an ex- 
planation of it, see Discalceation. 

Shovel. An instrument used to re- 
move rubbish. It is one of the working- 
tools of a Royal Arch Mason, and symboli- 
cally teaches him to remove the rubbish 
of passions and prejudices, that he may be 
fitted, when he thus escapes from the cap- 
tivity of sin, for the search and the recep- 
tion of Eternal Truth and Wisdom. 

Shrine. Oliver says that the shrine 
is the place where the secrets of the Royal 
Arch are deposited. The word is not so 
used in this country, nor does it seem 
properly applicable according to the legend 
of the degree. 

Side Degrees. There are certain 
Masonic degrees, which, not being placed 
in the regular routine of the acknowledged 
degrees, are not recognized as a part of 
Ancient Masonry, but receive the name of 
" Honorary or Side Degrees." They con- 
stitute no part of the regular ritual, and are 
not under the control of either. Grand 
Lodges, Grand Chapters, or any other of 
the legal, administrative bodies of the In- 
stitution. Although a few of them are 
very old, the greater number are of a 
comparatively modern origin, and are gen- 
erally supposed to have been indebted for 
their invention to the ingenuity of either 
Grand Lecturers, or other distinguished 
Masons. Their history and ceremonies are 
often interesting, and so far as we have 
been made acquainted with them, their 
tendency, when they are properly confer- 
red, is always moral. They are not given 
in Lodges or Chapters, but at private meet- 
4P 



ings of the brethren or companions posses- 
sing them, informally and temporarily called 
for the sole purpose of conferring them. 
These temporary assemblies owe no alle- 
giance to any supreme, controlling body, 
except so far as they are composed of Mas- 
ter or Royal Arch Masons, and when the 
business of conferring the degrees is ac- 
complished, they are dissolved at once, not 
to meet again, except under similar cir- 
cumstances and for a similar purpose. 

Some of them are conferred on Master Ma- 
sons, some on Royal Arch Masons, and some 
only on Knights Templars. There is an- 
other class which females, connected by cer- 
tain ties of relationship with the Frater- 
nity, are permitted to receive ; and this fact, 
in some measure, assimilates these degrees 
to the Masonry of Adoption, or Female 
Masonry, which is practised in France and 
some other European countries, although 
there are important points of difference be- 
tween them. These female side degrees 
have received the name of " androgynous 
degrees," from two Greek words signifying 
man and woman, and are thus called to indi- 
cate the participation in them by both sexes. 

The principal side degrees practised in 
this country are as follows : 

1. Secret Monitor. 

2. Knight of the Three Kings. 

3. Knight of Constantinople. 

4. Mason's Wife and Daughter. 

5. Ark and Dove. 

6. Mediterranean Pass. 

7. Knight and Heroine of Jericho. 
. 8. Good Samaritan. 

9. Knight of the Mediterranean Pass. 

Sight, Making Masons at. The 
prerogative of the Grand Master to make 
Masons at sight is described as the eighth 
landmark of the Order. It is a technical 
term, which may be defined to be the power 
to initiate, pass, and raise candidates, by the 
Grand Master, in a Lodge of emergency, 
or, as it is called in the Book of Consti- 
tutions, " an occasional Lodge," specially 
convened by him, and consisting of such 
Master Masons as he may call together for 
that purpose only ; the Lodge ceasing to 
exist as soon as the initiation, passing, or 
raising has been accomplished, and the 
brethren have been dismissed by the Grand 
Master. 

It is but right to say that this doctrine is 
not universally received as established law 
by the Craft. I do not think, however, 
that it was ever disputed until within a 
comparatively recent period. It is true 
that Cole, (Freemas., lib. 51,) as far back as 
1817, remarked that it was " a great stretch 
of power, not recognized, or at least, he be- 
lieved, not practised in this country." But 
the qualifying phrases in this sentence. 



714 



SIGHT 



SIGHT 



clearly show that he was by no means cer- 
tain that he was correct in denying the 
recognition of the right. Cole, however, 
would hardly be considered as competent 
authority on a question of Masonic law, as 
he was evidently unacquainted with the 
Book of Constitutions, and does not quote or 
refer to it throughout his voluminous work. 

In that Book of Constitutions, however, 
several instances are furnished of the exer- 
cise of this right by various Grand Masters. 

In 1731, Lord Lovell being Grand Master, 
he " formed an occasional Lodge at Hough- 
ton Hall, Sir Eobert Walpole's House in 
Norfolk," and there made the Duke of 
Lorraine, afterwards Emperor of Germany, 
and the Duke of Newcastle, Master Masons. 

I do not quote the case of the initiation, 
passing, and raising of Frederick, Prince 
of Wales, in 1737, which was done in " an 
occasional Lodge," over which Dr. Desag- 
uliers presided, because, as Desaguliers was 
not the Grand Master, nor even, as has been 
incorrectly stated by the New York Com- 
mittee of Correspondence, Deputy Grand 
Master, but only a Past Grand Master, it 
cannot be called a making at sight. He 
most probably acted under the Dispensation 
of the Grand Master, who at that time was 
the Earl of Darnley. 

But in 1766, Lord Blaney, who was then 
Grand Master, convened " an occasional 
Lodge," and initiated, passed, and raised 
the Duke of Gloucester. 

Again in 1767, John Salter, the Deputy, 
then acting as Grand Master, convened 
"an occasional Lodge," and conferred the 
three degrees on the Duke of Cumberland. 

In 1787, the Prince of Wales was made 
a Mason "at an occasional Lodge con- 
vened," says Preston, " for the purpose at 
the Star and Garter, Pall Mall, over which 
the Duke of Cumberland (Grand Master) 
presided in person." 

It has been said, however, by those who 
deny the existence of this prerogative, that 
these " occasional Lodges " were only spe- 
cial communications of the Grand Lodge, 
and the " makings " are thus supposed to 
have taken place under the authority of 
that body, and not of the Grand Master. 
The facts, however, do not sustain this 
position. Throughout the Book of Con- 
stitutions, other meetings, whether regular 
or special, are distinctly recorded as meet- 
ings of the Grand Lodge ; while these " oc- 
casional Lodges " appear only to have been 
convened by the Grand Master for the 
purpose of making Masons. Besides, in 
many instances the Lodge was held at a 
different place from that of the Grand 
Lodge, and the officers were not, with the 
exception of the Grand Master, the officers 
of the Grand Lodge. Thus the occasional 



Lodge which initiated the Duke of Lor- 
raine was held at the residence of Sir 
Bobert Walpole, in Norfolk, while the 
Grand Lodge always met in London. In 
1766, the Grand Lodge held its communi- 
cations at the Crown and Anchor, but the 
occasional Lodge, which in the same year 
conferred the degrees on the Duke of Glou- 
cester, was convened at the Horn tavern. 
In the following year, the Lodge which in- 
itiated the Duke of Cumberland was con- 
vened at the Thatched House tavern, the 
Grand Lodge continuing to meet at the 
Crown and Anchor. 

But I think that a conclusive argument 
a fortiori may be drawn from the dispen- 
sing power of the Grand Master, which has 
never been denied. No one ever has 
doubted, or can doubt, the inherent right 
of the Grand Master to constitute Lodges 
by Dispensation, and in these Lodges, so 
constituted, Masons may be legally entered, 
passed, and raised. This is done every day. 
Seven Master Masons applying to the 
Grand Master, he grants them a Dispensa- 
tion, under authority of which they pro- 
ceed to open and hold a Lodge, and to 
make Masons. This Lodge is, however, ad- 
mitted to be the mere creature of the 
Grand Master, for it is in his power at any 
time to revoke the Dispensation he had 
granted, and thus to dissolve the Lodge. 

But if the Grand Master has the power 
thus to enable others to confer the degrees 
and make Masons, by his individual au- 
thority out of his presence, are we not per- 
mitted to argue a fortiori that he has also 
the right of congregating seven brethren 
and causing a Mason to be made in his 
sight ? Can he delegate a power to others 
which he does not himself possess ? And 
is his calling together an "occasional 
Lodge," and making, with the assistance 
of the brethren thus assembled, a Mason 
" at sight," that is to say, in his presence, 
any thing more or less than the exercise 
of his dispensing power for the establish- 
ment of a Lodge under dispensation, for a 
temporary period and for a special pur- 
pose. The purpose having been effected, 
and the Mason having been made, he re- 
vokes his Dispensation, and the Lodge is 
dismissed. If we assumed any other 
ground than this, we should be compelled 
to say that though the Grand Master 
might authorize others to make Masons 
when he was absent, he could not do it 
himself when present. The form of the 
expression "making Masons at sight" is 
borrowed from Laurence Dermott, the 
Grand Secretary of the Athol or Schismatic 
Grand Lodge ; " making Masons in an oc- 
casional Lodge " is the phrase used by 
Anderson and his subsequent editors. Der- 



SIGN 



SIGN 



715 



mott, ( TrueAhim. Rez.,) commenting on the 
thirteenth, of the old regulations, which 
prescribes that Fellow Crafts and Master 
Masons cannot be made in a private Lodge 
except by the Dispensation of the Grand 
Master, says: "This is a very ancient 
regulation, but seldom put in practice, new 
Masons being generally made at private 
Lodges ; however, the Right Worshipful 
Grand Master has full power and authority 
to make, or caused to be made, in his 
worship's presence, Free and Accepted 
Masons at sight, and such making is good. 
But they cannot be made out of his wor- 
ship's presence without a written Dispen- 
sation for that purpose. Nor can his 
worship oblige any warranted Lodge to re- 
ceive the person so made, if the members 
should declare against him or them; but 
in such case the Right Worshipful Grand 
Master may grant them a Warrant and 
form them into a new Lodge." 

But the fact that Dermott uses the phrase 
does not militate against the existence of 
the prerogative, nor weaken the argument 
in its favor. For, in the first place, he is 
not quoted as authority ; and secondly, it is 
very possible that he did not invent the ex- 
pression, but found it already existing as 
a technical phrase generally used by the 
Craft, although not to be found in the 
Book of Constitutions. The form there 
used is " making Masons in an occasional 
Lodge," which, as I have already said, is of 
the same signification. 

The mode of exercising the prerogative 
is this : The Grand Master summons to 
his assistance not less than six other 
Masons, convenes a Lodge, and without 
any previous probation, but on sight of the 
candidate, confers the clegrees upon him, 
after which he dissolves the Lodge and 
dismisses the brethren. 

Sign. Signs constitute that universal 
language of which the commentator on the 
Leland MS. says that "it is a thing rather 
to be wished than hoped for." It is evi- 
dent, however, that such a substitute for a 
universal language has always existed 
among mankind. There are certain ex- 
pressions of ideas which, by an implied 
common consent, are familiar even to the 
most barbarous tribes. An extension for- 
ward of the open hands will be understood 
at once by an Australian savage or an 
American Indian as a gesture betokening 
peace, while the idea of war or dislike 
would be as readily conveyed to either of 
them by a repulsive gesture of the same 
hands. These are not, however, what con- 
stitute the signs of Masonry. 

It is evident that every secret society 
must have some conventional mode of dis- 
tinguishing strangers from those who are 



its members, and Masonry, in this respect, 
must have followed the universal custom 
of adopting such modes of recognition. 

The Abbe Grandidier (JEssais Historiques 
et Topographiques, p. 422,) says that when 
Josse Dotzinger, as architect of the Cathe- 
dral of Strasburg, formed, in 1452, all the 
Master Masons in Germany into one body, 
"he gave them a word and a particular 
sign by which they might recognize those 
who were of their Confraternity." Mar- 
tene, who wrote a treatise on the ancient rites 
of the monks, (De Antiquis Monachorum riti- 
bus,) says that, at the Monastery of Hir- 
schau, where many Masons were incorpo- 
rated as lay brethren, one of the officers of 
the monastery was called the Master of the 
Works ; and the Masons under him had a 
sign which he describes as " pugnam super 
pugnam pone vicissim quasi simules con- 
structors marum ; " that is, they placed 
alternately fist upon fist, as if imitating the 
builders of walls. He also says, and other 
writers confirm the statement, that in the 
Middle Ages the monks had a system of 
signs by which they were enabled to recog- 
nize the members of their different orders. 

Krause (Kunsturhunden, iv. 420,) thinks 
that the Masons derived their custom of 
having signs of recognition from this rule 
of the old monks. But we can trace the 
existence of signs to remote antiquity. In 
the Ancient Mysteries, the initiates were al- 
ways instructed in a sign. 

Thus, when a wreath was presented to an 
initiate of the mysteries of Mithras by an- 
other, instead of receiving it, he cast it upon 
the ground, and this gesture of casting down 
was accepted as a sign of recognition. 

So, too, Apuleius (Metamorph.) describes 
the action of one of the devotees of the mys- 
teries of Isis, and says : " He walked gently, 
with a hesitating step, the ancle of the left 
foot being slightly bent, in order, no doubt, 
that he might afford me some sign by which 
I might recognize him." And in another 
work (Apologia) he says : " If any one hap- 
pens to be present who has been initiated 
into the same rites as myself, if he will give 
me the sign, he shall then be at liberty to hear 
what it is that I keep with so much care." 

Plautus, too, alludes to this custom in 
one of his plays (Miles Gloriosus, iv. 2,) 
when he says : 

" Cedo signum, si harune Baccharum est," 

i. e., "Give me the sign, if you are one of 
these Bacchantes." 

Signs, in fact, belong to all secret asso- 
ciations, and are no more peculiar to Ma- 
sonry than is a system of initiation. The 
forms differ, but the principle has always 
existed. 



716 



SIGNATURE 



SIGN 



Signature. Every Mason who re- 
ceives a certificate or diploma from a Grand 
Lodge is required to affix his signature in 
the margin, for a reason which is given un- 
der the words Ne Varietur, which see. 

Signet. A ring on which there is an 
impression of a device is called a signet. 
They were far more common among the 
ancients than they are among the moderns, 
although they are still used by many per- 
sons. Formerly, as is the custom at this 
day in the East, letters were never signed 
by the persons who sent them ; and their 
authenticity depended solely on the im- 
pression of the signets which were attached 
to them. So common was their use among 
the ancients, that Clement of Alexandria, 
while forbidding the Christians of the sec- 
ond century to deck their fingers with rings, 
which would have been a mark of vanity, 
makes an exception in favor of signet 
rings. " We must wear," he says, " but one 
ring, for the use of a signet ; all other rings 
we must cast aside." Signets were origin- 
ally engraved altogether upon stone; and 
Pliny says that metal ones did not come 
into use until the time of Claudius Csesar. 

Signets are constantly alluded to in 
Scripture. The Hebrews called them 
r\)V^D> Sabaoth, and they appear to have 
been used among them from an early period, 
for we find that when Judah asks Tamar 
what pledge he shall give her, she replies, 
"Thy signet, and thy bracelets, and thy 
staff that is in thine hand." (Gen. xxxviii. 
18.) They were worn on the finger, gen- 
erally the index finger, and always on the 
right hand, as being the most honorable ; 
thus in Jeremiah xxii. 24, we read: "As I 
live, saith the Lord, though Coniah, the 
son of Jehoiakim, king of Judah, were the 
signet upon my right hand, yet would I 
pluck thee thence." The signets of the an- 
cients were generally sculptured with reli- 
gious symbols or the heads of their deities. 
The sphinx and the sacred beetle were fa- 
vorite signets among the Egyptians. The 
former was adopted from that people by the 
Roman Emperor Augustus. The Babylo- 
nians followed the same custom, and many 
of their signets, remaining to this day, ex- 
hibit beautifully sculptured images of Baal- 
Berith and other Chaldean deities. 

The impression from the signet-ring of a 
king gave the authority of a royal decree 
to any document to which it was affixed ; 
and hence the delivery or transfer of the 
signet to any one made him, for the time, 
the representative of the king, and gave 
him the power of using the royal name. 

Signet of Truth. The signet of 
Zernbbabel, used in the ritual of the Royal 
Arch degree, is also there called the Signet 
of Truth, to indicate that the neophyte who 



brings it to the Grand Council is in search 
of Divine Truth, and to give to him the 
promise that he will by its power speedily 
obtain his reward in the possession of that 
for which he is seeking. The Signet of 
Truth is presented to the aspirant to assure 
him that he is advancing in his progress to 
the attainment of truth, and that he is thus 
invested with the power to pursue the 
search. 

Signet of Zeruobabel. This is 
used in the American ritual of the Royal 
Arch degree. It refers to a passage of 
Haggai, (ii. 23,) where God has promised 
that he will make Zerubbabel his signet. 
It has the same symbolic meaning as is 
given to its synonym the "Signet of 
Truth," because Zerubbabel, as the head of 
the second Temple, was the symbol of the 
searcher after truth. But something may 
be said of the incorrect form in which it 
is found in many Chapters. At least from 
the time when Cross presented an engrav- 
ing of this signet in his Hieroglyphic 
Chart, and perhaps from a much earlier 
period, for he may possibly have only per- 
petuated the blunder, it has been represent- 
ed in most Chapters by a triangular plate 
of metal. Now, an unattached plate of 
metal, in any shape whatsoever, is about 
as correct a representation of a signet as a 
walking-cane is of a piece of money. The 
signet is and always has been a finger- 
ring, and so it should 
be represented in the 
cerem oni es of the Chap- 
ter. What the peculiar 
device of this signet 
was, — for every signet 
must have a device, — 
we are unable to show, but we may suppose 
that it was the Tetragrammaton, perhaps 
in its well-known abbreviated form of a 
yod within a triangle. Whether this was so 
or not, such a device would be most appro- 
priate to the symbolism of the Royal Arch ' 
ritual. 

Significant Word. Significant is 
making a sign. A significant word is a 
sign-making word, or a word that is equiv- 
alent to a sign ; so the secret words used in 
the different degrees of Masonry, and the 
knowledge of which becomes a sign of the 
possession of the degree, are called signifi- 
cant words. Such a word Lenning calls 
" ein bedeutendes Wort," which has the 
same meaning. 

Sign of Distress. This is probably 
one of the original modes of recognition 
adopted at the revival period, if not before. 
It is to be found in the earliest rituals ex- 
tant of the last century, and its connection 
with the legend of the third degree makes 
it evident that it probably belongs to that 




SILENCE 



SIROC 



717 



degree. The Craft in the last century 
called it sometimes "the Master's Clap," 
and sometimes " the Grand Sign," which 
latter name has been adopted by the Ma- 
sons of the present century, who call it the 
" Grand Hailing Sign," to indicate its use 
in hailing or calling a brother whose assist- 
ance may be needed. The true form of 
the sign has unfortunately been changed 
by carelessness or ignorance from the an- 
cient one, which is still preserved in Great 
Britain and on the continent of Europe. 
It is impossible to be explicit ; but it may 
be remarked, that looking to its traditional 
origin, the sign is a defensive one, first 
made in an hour of attack, to give protec- 
tion to the person. This is perfectly repre- 
sented by the European and English form, 
but utterly misrepresented by the Ameri- 
can. The German Rite of Schroeder at- 
tempted some years ago to induce the Craft 
to transfer this sign from the third to the 
first degree. As this would have been an 
evident innovation, and would have con- 
tradicted the ritual history of its origin 
and meaning, the attempt was not success- 
ful. 

Silence. See Secrecy and Silence. 

Silver and Gold. When St. Peter 
healed the lame man whom he met at the 
gate Beautiful of the Temple, he said to 
him, "Silver and gold have I none; but 
such as I have give I thee ; " and he be- 
stowed on him the gift of health. When 
the pious pilgrim begged his way, through 
all the perils of a distant journey, to kneel 
at the Holy Sepulchre, in his passage 
through poor and inhospitable regions, a 
crust of bread and a draught of water were 
often the only alms that he received. This 
has been symbolized in the ritual of recep- 
tion of a Knight Templar, and in it the 
words of St. Peter have been preserved, to 
be applied to the allegorical pilgrimage 
there represented. 

Silver Cord. In the beautiful and 
affecting description of the body of man 
suffering under the infirmities of old age 
given in the twelfth chapter of Ecclesiastes, 
we find the expression " or ever the silver 
cord be loosed, or the golden bowl be broken, 
or the pitcher be broken at the fountain, or 
the wheel broken at the cistern : then shall 
the dust return to the earth as it was, and 
the spirit shall return to God who gave it." 
Dr. Clarke thus explains these beautiful 
metaphors. The silver cord is the spinal 
marrow; its loosening is the cessation of 
all nervous sensibility ; the golden bowl is 
the brain, which is rendered unfit to per- 
form its functions by the approach of death ; 
the pitcher means the great vein which 
carries the blood to the right ventricle of 
the heart, here called the fountain; by the 



wheel is meant the great artery which re- 
ceives the blood from the left ventricle of 
the heart, here designated as the cistern. 
This collection of metaphors is a part of 
the Scripture reading in the third degree, 
and forms an appropriate introduction to 
those sublime ceremonies whose object is 
to teach symbolically the resurrection and 
life eternal. 

Sinai. A mountain of Arabia between 
the horns of the Red Sea. It is the place 
where Moses received the Law from Jeho- 
vah, and where he was directed to construct 
the tabernacle. Hence, says Lenning, the 
Scottish Masons make Mt. Sinai a symbol 
of truth. Of the high degrees, the twenty- 
third and twenty-fourth of the Ancient and 
Accepted Rite, or the Chief and the Prince 
of the Tabernacle, refer in their rituals 
to this mountain and the Tabernacle there 
constructed. 

Sintooism. The ancient religiou of 
Japan, and founded on the worship of an- 
cestors. It acknowledges a Supreme Cre- 
ator and many subordinate gods called 
Kami, many of whom are the apotheoses 
of emperors and great men. It believes in 
the immortality of the soul, and in its ritual 
uses symbols, such as the mirror, — which is 
the symbol of an unsoiled life, — and lus- 
trations symbolic of moral purification. 
Like tHe early Grecian mythology, Sintoo- 
ism has deified natural objects, such as the 
sun, the air, earth, fire, water, lightning, 
thunder, etc. It is a system much mixed 
up with the philosophy of Confucius and 
with myths and legends. 

Sir. This is the distinctive title given 
to the possessors of the degrees of Masonic 
knighthood, and is borrowed from the her- 
aldic usage. The word " knight " is some- 
times interposed between the title and the 
personal name, as, for example, "Sir Knight 
John Smith." English knights are in the 
habit of using the word frater, or brother, 
sl usage which to some extent is being 
adopted in this country. English Knights 
Templars have been led to the abandon- 
ment of the title Sir because legal enact- 
ments made the use of titles not granted 
by the crown unlawful. But there is no 
such law in this country. The addition of 
Sir to the names of all Knights is accounted, 
says Ashmole, " parcel of their style." The 
use of it is as old, certainly, as the time of 
Edward I., and it is supposed to be a con- 
traction of the old French Sire, meaning 
Seigneur, or Lord. 

Siroc. "P"W- A significant word, for- 
merly used in the Order of High Priest- 
hood in this country. It signifies a shoe- 
latchet, and refers to the declaration of 
Abraham to Melchizedek, that of the goods 
which had been captured he would "nc* 



718 



SISTER 



SIX 



take from a thread even to a shoe-latchet," 
that is, nothing even of the slightest value. 
The introduction of this word into some of 
the lower capitular degrees is a recent error 
of ignorant ritualists. 

Sister Lodges. Lodges are so called 
which are in the same Masonic jurisdic- 
tion, and owe obedience to the same Grand 
Lodge. 

Sisters by Adoption . In the Lodges 
of the French Adoptive Eite this is the 
title by which, the female members are 
designated. The female members of all 
androgynous degrees are sisters, as the male 
members are brethren. 

Sisters of the Gild. The attempt 
of a few writers to maintain that women 
were admitted into the mediaeval confra- 
ternities of Masons fails to be substantiated 
for want of sufficient proof. The entire 
spirit of the Old Constitutions indicates 
that none but men, under the titles of 
" brethren " and " fellows," were admitted 
into these Masonic gilds ; and the first 
code of charges adopted at the revival in 
1717, declares that "the persons admitted 
members of a Lodge must be good and true 
men. ... no women, etc." The opinion 
that women were originally admitted into 
the Masonic gild, as it is asserted that 
they were into some of the others, is based 
upon the fact that, in what is ca#ed the 
" York MS., No. 4," whose date as affixed 
to the roll is 1693, we find the following 
words : " Then one of the elders takeing the 
Booke, and that hee or shee that is to be 
made mason shall lay their hands thereon, 
and the charge shall be given." But in 
the " Alnwick MS.," which is inserted as 
a Preface to the Eecords of the Lodge at 
Alnwick, beginning Sept. 29, 1701, and 
which manuscript was therefore probably 
At least contemporary with that of York, we 
find the corresponding passage in the fol- 
lowing words : " Then shall one of the most 
ancient of them all hold a book that he or 
they may lay his or their hands upon the 
said Book," etc. Again, in the " Harleian 
MS.," whose date is supposed to be 1650, 
we meet with the regulation in Latin thus : 
" Tunc unus ex senioribus teneat librum et 
ill! vel ille teneat librum." This was no 
doubt the original form of which the writer 
of the York MS. gives a translation, and 
either through ignorance or clerical care- 
lessness, the "illi vel ille," instead of they 
or he, has been translated he or she. Be- 
sides, the whole tenor of the charges in the 
York MS. clearly shows that they were in- 
tended for men only. A woman could 
scarcely have been required to swear that 
she " would not take her fellow's wife in 
villainy," nor make any one a Mason un- 
less " he has his right limbs as a man ought 



to have." I cannot for a moment admit, 
on the authority of a mistranslation of a 
single letter, by which an a was taken for 
an e, thus changing ille into ilia, or he into 
she, that the Masonic gild admitted women 
into a craft whose labors were to hew heavy 
stones and to ascend tall scaffolds. Such 
never could have been the case in Opera- 
tive Masonry. 

There is, however, abundant evidence 
that in the other gilds, or livery companies 
of England, women or sisters were admit- 
ted to the freedom of the company. Her- 
bert {Hist. Liv. Comp., xi. 83.) thinks that 
the custom was borrowed, on the constitution 
of the Companies, by Edward III. from the 
ecclesiastical or religious gilds, which were 
often composed of both sexes. But I do 
not think that there is any evidence that 
the usage was extended to the building 
corporations or Freemasons' gilds. A wo- 
man might be a female grocer or haber- 
dasher, but she could hardly perform the 
duties of a female builder. 

Situation of the Lodge. A Lodge 
is, or ought to be, always situated due east 
and west, for reasons which are detailed in 
the articles East and Orientation, which see. 

Six Lights. The six lights of Sym- 
bolic Masonry are divided into the Greater 
and Lesser Lights, (which see.) In the 
American system of the Eoyal Arch there 
is no symbol of the kind, but in the Eng- 
lish system there are six lights — three lesser 
and three greater — placed in the form of 
two interlaced triangles. The three lesser 
represent the Patriarchal, Mosaic, and 
Christian dispensations ; the three greater 
the Creative, Preservative and Destructive 
power of God. The four lesser triangles, 
formed by the intersection of the two great 
triangles, are emblematic of the four degrees 
of Ancient Craft Masonry. 

Six Periods. The Grand Architect's 
Six Periods constituted a part of the old 
Prestonian lecture in the Fellow Craft's 
degree. It referred to the six days of crea- 
tion, the six periods being the six days. It 
no longer forms a part of the lecture as 
modified by Hemming in England, al- 
though Oliver devotes a chapter in his His- 
torical Landmarks to this subject. It was 
most probably at one time taught in this 
country before Webb modified and abridged 
the Prestonian lectures, for Hardie gives 
the "Six Periods" in full in his Monitor, 
which was published in 1818. The Webb 
lecture, now practised in this country, com- 
prehends the whole subject of the Six 
Periods, which make a closely printed page 
in Brown's Master Key, in these few words : 
" In six days God created the heavens and 
the earth, and rested upon the seventh day ; 
the seventh, therefore, our ancient brethren 



SKELETON 



SLOANE 



719 



consecrated as a day of rest from their la- 
bors ; thereby enjoying frequent opportuni- 
ties to contemplate the glorious works of 
creation, and to adore their great Creator." 

Skeleton. A symbol of death. The 
ancient Egyptians often introduced a skele- 
ton in their feasts to remind the revellers of 
the transitory nature of their enjoyments, 
and to teach them that in the midst of life we 
are in death. As such an admonitory sym- 
bol, it is used in some of the high degrees. 

Skirrit. In the English system the 
skirrit is one of the working- tools of a 
Master Mason. It is an implement which 
acts on a centre-pin, whence a line is drawn, 
chalked, and struck to mark out the ground 
for the foundation of the intended struc- 
ture. Symbolically, it points to us that 
straight and undeviating line of conduct 
laid down for our pursuits in the volume 
of the Sacred Law. The skirrit is not used 
in the American system. 

Skull. The skull as a symbol is not 
used in Masonry except in Masonic Tern- 
plarism, where it is a symbol of mortality. 
Among the articles of accusation sent by 
the Pope to the bishops and papal com- 
missaries upon which to examine the 
Knights Templars, those from the forty- 
second to the fifty -seventh refer to the hu- 
man skull, " cranium humanum," which the 
Templars were accused of using in their 
reception, and worshipping as an idol. It 
is possible that the Old Templars made use 
of the skull in their ceremony of recep- 
tion; but Modern Templars will readily 
acquit their predecessors of the crime of 
idolatry, and find in their use of a skull a 
symbolic design. See Bafomet. 

Skull and Cross-bones. They are 
a symbol of mortality and death, and are 
so used by heralds in funeral achievements. 
As the means of inciting the mind to the 
contemplation of the most solemn subjects, 
the skull and cross-bones are used in the 
Chamber of Reflection in the French and 
Scottish Rites, and in all those degrees where 
that Chamber constitutes a part of the pre- 
liminary ceremonies of initiation. 

Slander. Inwood, in his sermon on 
" Union Amongst Masons," says : " To de- 
fame our brother, or suffer him to be de- 
famed, without interesting ourselves for the 
preservation of his name and character, 
there is scarcely the shadow of an excuse to 
be formed. Defamation is always wicked. 
Slander and evil speaking are the pests of 
civil society, are the disgrace of every de- 
gree of religious profession, are the poison- 
ous bane of all brotherly love." 

Slave. See Free Born. 

Slip. This technical expression in 
American Masonry, but mostly confined to 
the Western States, and not generally used, 
is of very recent origin ; and both the action 



and the word most probably sprang up, 
with a few other innovations intended as 
especial methods of precaution, about the 
time of the anti-Masonic excitement. 

Sloane Manuscripts. There are 
three copies of the Old Constitutions which 
bear this name. All of them were found in 
the British Museum among the heteroge- 
neous collection of papers which were once 
the property of Sir Hans Sloane. The first, 
which is known in the Museum as No. 
3848, is one of the most complete of the 
copies extant of the Old Constitutions. At 
the end of it, the date is certified by the 
following subscription : " Finis p. me Ed- 
uardu Sankey decimo sexto die Octobris 
Anno Domini 1646." It was published for 
the first time, from an exact transcript of 
the original, by Bro. Hugh an in his Old 
Charges of the British Freemasons. The sec- 
ond Sloane MS. is known in the British 
Museum as No. 3323. It is in a large folio 
volume of* three hundred and twenty-eight 
leaves, on the fly-leaf of which Sir Hans 
Sloane has written, " Loose papers of mine 
Concerning Curiosities." There are many 
Manuscripts by different hands. The Ma- 
sonic one is subscribed "Hoc scripta fue- 
runt p. me Thomam Martin, 1659," and 
this fixes the date. It consists of six leaves 
of paper five inches by four, is written in 
a small, neat hand, and endorsed " Free 
Masonry." It was first published, in 1871, 
by Bro. Hughan in his Masonic Sketches and 
Reprints. The Rev. Bro. A. F. A. Wood- 
ford thinks this an "indifferent copy of 
the former one." I cannot agree with him. 
The entire omission of the " Legend of the 
Craft" from the time of Lamech to the 
building of the Temple, including the im- 
portant " Legend of Euclid," all of which is 
given in full in the MS. No. 3848, together 
with a great, many verbal discrepancies, 
and a total difference in the eighteenth 
charge, lead me to suppose that the former 
MS. never was seen, or at least copied, by 
the writer of the latter. On the whole^ it 
is, from this very omission, one of the least 
valuable of the copies of the Old Constitu- 
tions. 

The third Sloane MS. is really one of the 
most interesting and valuable of those that 
have been heretofore discovered. A por- 
tion of it, a small portion, was inserted by 
Findel in his History of Freemasonry ; but 
the whole has been since published in the 
Voice of Masonry, a periodical printed at 
Chicago in 1872. The number of the MS. 
in the British Museum is 3329, and Mr. 
Hughan places its date at from 1640 to 
1700 ; but he says that Messrs. Bond and 
Sims, of the British Museum, agree in 
stating that it is " probably of the begin- 
ning of the eighteenth century." But the 
Rev. Mr. Woodford mentions a great an- 



720 



SMITH 



SMITH 



thority on MSS., who declares it to be "pre- 
vious to the middle of the seventeenth cen- 
tury." Findel thinks it originated at the 
end of the seventeenth century, and " that 
it was found among the papers which Dr. 
Plot left behind him on his death, and was 
one of the sources whence his communica- 
tions on Freemasonry were derived." It is 
not a copy of the Old Constitutions, in 
which respect it differs from all the other 
Manuscripts, but is a description of the 
ritual of the society of Free Operative Ma- 
sons at the period when it was written. 
This it is that makes it so valuable a con- 
tribution to the history of Freemasonry, 
and renders it so important that its precise 
date should be fixed. 

Smith, George. Captain George 
Smith was a Mason of some distinction 
during the latter part of the eighteenth 
century. Although born in England, he 
at an early age entered the military ser- 
vice of Prussia, being connected with noble 
families of that kingdom. During his 
residence on the continent it appears that 
he was initiated in one of the German 
Lodges. On his return to England he was 
appointed Inspector of the Royal Military 
Academy at Woolwich, and published, in 
1779, a Universal Military Dictionary, and, 
in 1783, a Bibliotheca Militaris. 

He devoted much attention to Masonic 
studies, and is said to have been a good 
workman in the Royal Military Lodge at 
Woolwich, of which he was for four 
years the Master. During his Mastership 
the Lodge had, on one occasion, been 
opened in the King's Bench prison, and 
some persons who were confined there were 
initiated. For this the Master and breth- 
ren were censured, and the Grand Lodge 
declared that " it is inconsistent with the 
principles of Masonry for any Freemason's 
Lodge to be held, for the purpose of mak- 
ing, passing, or raising Masons, in any 
prison or place of confinement." Smith 
was appointed by the Duke of Manchester, 
in 1778, Provincial Grand Master of Kent, 
and on that occasion delivered his Inaugu- 
ral Charge before the Lodge of Friendship 
at Dover. He also drew up a code of laws 
for the government of the province, which 
was published in 1781. In 1780 he was ap- 
pointed Junior Grand Warden of the Grand 
Lodge; but objections having been made by 
Heseltine, the Grand Secretary, between 
whom and himself there was no very kind 
feeling, on the ground that no one could 
hold two offices in the Grand Lodge, Smith 
resigned at the next quarterly communica- 
tion. As at the time of his appointment 
there was really no law forbidding the 
holding of two offices, its impropriety was 
so manifest, that the Grand Lodge adopted 



a regulation that "it was incompatible 
with the laws of the society for any brother 
to hold more than one office at the same 
time." In 1783, Capt. Smith published a 
work entitled The Use and Abuse of Freema- 
sonry : a work of the greatest utility to the 
Brethren of the Society, to Mankind in gen- 
eral, and to the Ladies in particular. The 
interest to the ladies consists in some 
twenty pages, in which he gives the " An- 
cient and Modern reasons why the ladies 
have never been admitted into the Society 
of Freemasons," a section the omission of 
which would scarcely have diminished the 
value of the work or the reputation of the 
author. 

The work of Smith would not at the 
present day, in the advanced progress of 
Masonic knowledge, enhance the reputa- 
tion of its writer. But at the time when it 
appeared, there was a great dearth of Ma- 
sonic literature — Anderson, Calcott, Hutch- 
inson, and Preston being the only authors 
of any repute that had as yet written on the 
subject of Masonry. There was much his- 
torical information contained within its 
pages, and some few suggestive thoughts 
on the symbolism and philosophy of the 
Order. To the Craft of that day the book 
was therefore necessary and useful. Noth- 
ing, indeed, proves the necessity of such a 
work more than the fact that the Grand 
Lodge refused its sanction to the publica- 
tion on the general ground of opposition 
to Masonic literature. Noorthouck, {Const., 
p. 347,) in commenting on the refusal of a 
sanction, says : 

"No particular objection being stated 
against the above-mentioned work, the 
natural conclusion is, that a sanction was 
refused on the general principle that, con- 
sidering the flourishing state of our Lodges, 
where regular instruction and suitable ex- 
ercises are ever ready for all brethren who 
zealously aspire to improve in masonical 
knowledge, new publications are unneces- 
sary on a subject which books cannot teach. 
Indeed, the temptations to authorship have 
effected a strange revolution of sentiments 
since the year 1720, when even ancient 
manuscripts were destroyed, to prevent 
their appearance in & printed Book of Con- 
stitutions ! for the principal materials in 
this very work, then so much dreaded, 
have since been retailed in a variety of 
forms, to give consequence to fanciful pro- 
ductions that might have been safely with- 
held, without sensible injury, either to the 
Fraternity or to the literary reputation of 
the writers." 

To dispel such darkness almost any sort 
of book should have been acceptable. The 
work w r as published without the sanction, 
and the Craft being wiser than their repre- 



SMITTEN 



SOFISM 



721 



sentatives in the Grand Lodge, the edition 
was speedily exhausted. 

Dr. Oliver {Rev. of a Sq., 146,) describes 
Captain Smith as a man " plain in speech 
and manners, but honorable and upright 
in his dealings, and an active and zealous 
Mason." It is probable that he died about 
the end of the last or the beginning of the 
present century. 

Smitten Builder. The old lectures 
used to say: " The veil of the Temple is 
rent, the builder is smitten, and we are raised 
from the tomb of transgression." Hutchin- 
son, and after him Oliver, apply the ex- 
pression, "The smitten builder," to the 
crucified Saviour, and define it as a symbol 
of his divine mediation ; but the general 
interpretation of the symbol is, that it re- 
fers to death as the necessary precursor of 
immortality. In this sense, the smitten 
builder presents, like every other part of 
the third degree, the symbolic instruction 
of Eternal Life. 

Snow, John. A distinguished lec- 
turer on Masonry, who was principally in- 
strumental in introducing the system of 
Webb, of whom he was a pupil, into the 
Lodges of the Western States. He was 
also a Grand Master of the Grand Lodge 
of Ohio, and was the founder and first 
Grand Commander of the first Grand En- 
campment of Knights Templars in the 
same State. He was born in Providence, 
Rhode Island, February 25, 1780 ; was ini- 
tiated into Freemasonry in Mount Vernon 
Lodge, of Providence, in 1809, and died 
May 16, 1852, at Worthington, Ohio. 

Snows. See Rains. 

Soeial Character of Freema- 
sonry. Freemasonry attracts our atten- 
tion as a great social institution. Laying 
aside for the time those artificial distinc- 
tions of rank and wealth, which, however, 
are necessary in the world to the regular 
progression of society, its members meet in 
their Lodges on one common level of 
brotherhood and equality. There virtue 
and talent alone claim and receive pre- 
eminence, and the great object of all is to 
see who can best work and best agree. 
There friendship and fraternal affection are 
strenuously inculcated and assiduously cul- 
tivated, and that great mystic tie is estab- 
lished which peculiarly distinguishes the 
society. Hence is it that Washington has 
declared that the benevolent purpose of 
the Masonic institution is to enlarge the 
sphere of social happiness, and its grand 
object to promote the happiness of the 
human race. 

Socius. The sixth degree of the Order 
of Strict Observance. 

Sodalities. Societies or companies 
of friends or companions assembled to- 
4Q 46 



gether for a special purpose. Such con- 
fraternities, under the name of Sodalitia, 
were established in Rome, by Cato the Cen- 
sor, for the mutual protection of the mem- 
bers. As their proceedings were secret, 
they gave offence to the government, and 
were suppressed, 80 b. c, by a decree of the 
senate, but were afterwards restored by a 
law of Clodius. 

Sofism. The Sons were a mystical 
sect which greatly prevailed in Eastern 
countries, and especially in Persia, whose 
religious faith was supposed by most writers 
to embody the secret doctrine of Moham- 
medanism. Sir John Malcolm [Hist. Pers., 
ch. xx.,) says that they have among them 
great numbers of the wisest and ablest men 
of Persia and the East, and since his time 
the sect has greatly increased. 

The name is most probably derived from 
the Greek aoipia, wisdom; and Malcolm states 
that they also bore the name of philosaufs, 
in which we may readily detect the word 
philosophers. He says also : " The Mo- 
hammedan Sons have endeavored to con- 
nect their mystic faith with the doctrine of 
their prophet, who, they assert, was himself 
an accomplished Sofi." The principal Sofi 
writers are familiar with the opinions of 
Aristotle and Plato, and their most impor- 
tant works abound with quotations from 
the latter. Sir John Malcolm compares 
the school of Sofism with that of Pythag- 
oras. It is evident that there is a great 
similarity between Sofism and Gnosti- 
cism, and all the features of the Sofic 
initiation remind us very forcibly of those 
of the Masonic. The object of the system 
is the attainment of Truth, and the novice 
is invited " to embark on the sea of doubt," 
that is, to commence his investigations, 
which are to end in its discovery. 

There are four stages or degrees of ini- 
tiation: the first is merely preliminary, 
and the initiate is required to observe the 
ordinary rites and ceremonies of religion 
for the sake of the vulgar, who do not un- 
derstand their esoteric meaning. In the 
second degree he is said to enter the pale 
of Sofism, and exchanges these external 
rites for a spiritual worship. The third 
degree is that of Wisdom, and he who 
reaches it is supposed to have attained 
supernatural knowledge, and to be equal 
to the angels. The fourth and last degree 
is called Truth, for he has now reached it, 
and has become completely united with 
Deity. They have, says Malcolm, secrets 
and mysteries in every stage or degree 
which are never revealed to the profane, 
and to reveal which would be a crime of 
the deepest turpitude. The tenets of the 
sect, so far as they are made known to the 
world, are, according to Sir William Jones 



722 



SOFISM 



SOLOMON 



(Asiat Researches, ii. 62,) " that nothing 
exists absolutely but God ; that the human 
soul is an emanation of his essence, and, 
though divided for a time from its heavenly 
source, will be finally reunited with it; 
that the highest possible happiness will 
arise from its reunion ; and that the chief 
good of mankind in this transitory world 
consists in as perfect a union with the 
Eternal Spirit as the incumbrances £>f a 
mortal frame will allow." It is evident 
that an investigation of the true system of 
these Eastern mysteries must be an inter- 
esting subject of inquiry to the student of 
Freemasonry; for Higgins is hardly too 
enthusiastic in supposing them to be the 
ancient Freemasons of Mohammedanism. 
His views are thus expressed in the second 
volume of his Anacalypsis, p. 301 : a won- 
derful work — wonderful for the vast and 
varied learning that it exhibits; but still 
more so for the bold and strange theories 
which, however untenable, are defended 
with all the powers of a more than ordi- 
nary intellect. 

" The circumstances," he says, " of the 
gradation of ranks, the initiation, and the 
head of the Order in Persia being called 
Grand Master, raise a presumption that the 
Sons were, in reality, the Order of Ma- 
sons." 

Without subscribing at once to the theory 
of Higgins, we may well be surprised at the 
coincidences existing between the customs 
and the dogmas of the Sons and those of 
the Freemasons, and we would naturally 
be curious to investigate the causes of the 
close communication which existed at va- 
rious times during the Crusades between 
this Mohammedan sect of philosophers and 
the Christian Order of Templars. 

Mr. C. W. King, in his learned treatise 
on the Gnostics, seems to entertain a simi- 
lar idea of this connection between the 
Templars and the Sons. He says that, 
"inasmuch as "these Softs were composed 
exclusively of the learned amongst the Per- 
sians and Syrians, and learning at that 
time meant little more than a proficiency 
in medicine and astrology, the two points 
that brought the Eastern sages into amica- 
ble contact with their barbarous invaders 
from the West, it is easy to see how the 
latter may have imbibed the secret doc- 
trines simultaneously with the science of 
those who were their instructors in all mat- 
ters pertaining to science and art. The Son 
doctrine involved the grand idea of one 
universal creed, which could be secretly 
held under any profession of an outward 
faith : and in fact took virtually the same 
view of religious systems as that in which 
the ancient philosophers had regarded such 
matters." 



So Help Me God. The usual obse- 
cration or imprecation affixed in modern 
times to oaths, and meaning, " May God so 
help me as I keep this vow." 

Sojourner. See Principal Sojourner. 

Soldiers of Christ. Milites Christi 
is the title by which St. Bernard addressed 
his exhortations to the Knights Templars. 
They are also called in some of the old doc- 
uments, "Militia Templi Salomonis" The 
Chivalry of the Temple of Solomon; but 
their ancient statutes were entitled "Regula 
pauperum commilitonum Templi Salomonis" 
The Eule of the poor fellow -soldiers of the 
Temple of Solomon ; and this is the title by 
which they are now most generally desig- 
nated. 

Solomon. In writing the life of King 
Solomon from a Masonic point of view, it 
is impossible to omit a reference to the le- 
gends which have been preserved in the 
Masonic system. But the writer, who, with 
this preliminary notice, embodies them in 
his sketch of the career of the wise king 
of Israel, is by no means to be held respon- 
sible for a belief in their authenticity. It 
is the business of the Masonic biographer 
to relate all that has been handed down by 
tradition in connection with the life of 
Solomon ; it will be the duty of the severer 
critic to seek to separate out of all these 
materials that which is historical from that 
which is merely mythical, and to assign to 
the former all that is valuable as fact, and 
to the latter all that is equally valuable as 
symbolism. 

Solomon, the king of Israel, the son of 
David and Bathsheba, ascended the throne 
of his kingdom 3989 years after the creation 
of the world, and 1015 years before the 
Christian era. He was then only twenty 
years of age, but the youthful monarch is 
said to have commenced his reign with the 
decision of a legal question of some diffi- 
culty, in which he exhibited the first prom- 
ise of that wise judgment for which he was 
ever afterwards distinguished. 

One of the great objects of Solomon's life, 
and the one which most intimately connects 
him with the history of the Masonic insti- 
tution, was the erection of a temple to Je- 
hovah. This, too, had been a favorite de- 
sign of his father David. For this purpose, 
that monarch, long before his death, had 
numbered the workmen whom he found in 
his kingdom ; had appointed the overseers 
of the work, the hewers of stones, and the 
bearers of burdens ; had prepared a great 
quantity of brass, iron, and cedar ; and had 
amassed an immense treasure with which 
to support the enterprise. But on consult- 
ing with the prophet Nathan, he learned 
from that holy man, that although the pious 
intention was pleasing to God, yet that he 



SOLOMON 



SOLOMON 



723 



would not be permitted to carry it into exe- 
cution, and the Divine prohibition was pro- 
claimed in these emphatic words : " Thou 
hast shed blood abundantly, and hast made 
great wars; thou shalt not build a house 
unto my name, because thou hast shed 
much blood upon the earth in my sight." 
The task was, therefore, reserved for the 
more peaceful Solomon, his son and suc- 
cessor. 

Hence, when David was about to die, he 
charged Solomon to build the Temple of 
God as soon as he should have received the 
kingdom. He also gave him directions in 
relation to the construction of the edifice, 
and put into his possession the money, 
amounting to ten thousand talents of gold 
and ten times that amount of silver, which 
he had collected and laid aside for defray- 
ing the expense. 

Solomon had scarcely ascended the 
throne of Israel, when he prepared to 
carry into execution the pious designs of 
his predecessor. For this purpose, how- 
ever, he found it necessary to seek the as- 
sistance of Hiram, king of Tyre, the an- 
cient friend and ally of his father. The 
Tyrians and Sidonians, the subjects of 
Hiram, had long been distinguished for 
their great architectural skill ; and, in fact, 
many of them, as the members of a mystic 
operative society, the fraternity of Diony- 
sian artificers, had long monopolized the 
profession of building in Asia Minor. The 
Jews, on the contrary, were rather more 
eminent for their military valor than for 
their knowledge of the arts of peace, and 
hence King Solomon at once conceived the 
necessity of invoking the aid of these 
foreign architects, if he expected to com- 
plete the edifice he was about to erect, 
either in a reasonable time or with the 
splendour and magnificence appropriate to 
the sacred object for which it was intended. 
For this purpose he addressed the follow- 
ing letter to King Hiram : 

" Know thou that my father would have 
built a temple to God, but was hindered by 
wars and continual expeditions, for he did 
not leave off to overthrow his enemies till 
he made them all subject to tribute. But 
I give thanks to God for the peace I, at 
present, enjoy, and on that account I am 
at leisure, and design to build a house to 
God, for God foretold to my father, that 
such a house should be built by me ; where- 
fore I desire thee to send some of thy sub- 
jects with mine to Mount Lebanon, to cut 
down timber, for the Sidonians a*re more 
skilful than our people in cutting of wood. 
As for wages to the hewers of wood, I will 
pay whatever price thou shalt determine." 

Hiram, mindful of the former amity and 
alliance that had existed between himself 



and David, was disposed to extend the 
friendship he had felt for the father to the 
son, and replied, therefore, to the letter of 
Solomon in the following epistle : 

" It is fit to bless God that he hath com- 
mitted thy father's government to thee, 
who art a wise man endowed with all 
virtues. As for myself, I rejoice at the 
condition thou art in, and will be subser- 
vient to thee in all that thou sendest to me 
about; for when, by my subjects, I have 
cut down many and large trees of cedar and 
cypress wood, I will send them to sea, and 
will order my subjects to make floats of 
them, and to sail to what places soever of 
thy country thou shalt desire, and leave 
them there, after which thy subjects may 
carry them to Jerusalem. But do thou 
take care to procure us corn for this timber, 
which we stand in need of, because we in- 
habit in an island." 

Hiram lost no time in fulfilling the 
promise of assistance which he had thus 
given : and accordingly we are informed 
that Solomon received thirty-three thou- 
sand six hundred workmen from Tyre, be- 
sides a sufficient quantity of timber and 
stone to construct the edifice which he was 
about to erect. Hiram sent him, also, a 
far more important gift than either men or 
materials, in the person of an able archi- 
tect, " a curious and cunning workman," 
whose skill and experience were to be exer- 
cised in superintending the labors of the 
craft, and in adorning and beautifying the 
building. Of this personage, whose name 
was also Hiram, and who plays so impor- 
tant a part in the history of Freemasonry, 
an account will be found in the article 
Hiram Abif, to which the reader is referred. 

King Solomon commenced the erection 
of the Temple on Monday, the second day 
of the Hebrew month Zif, which answers 
to the twenty-first of April, in the vear of 
the world 2992, and 1012 years before the 
Christian era. Advised in all the details, 
as Masonic tradition informs us, by the 
wise and prudent counsels of Hiram, king 
of Tyre, and Hiram Abif, who, with him- 
self, constituted at that time the three 
Grand Masters of the Craft, Solomon made 
every arrangement in the disposition and 
government of the workmen, in the pay- 
ment of their wages, and in the mainte- 
nance of concord and harmony which 
should insure dispatch in the execution and 
success in the result. 

To Hiram Abif was intrusted the gen- 
eral superintendence of the building, while 
subordinate stations were assigned to other 
eminent artists, whose names and offices 
have been handed down in the traditions 
of the Order. 

In short, the utmost perfection of human 



724 



SOLOMON 



SOLSTICES 



wisdom was displayed by this enlightened 
monarch in the disposition of everything 
that related to the construction of the stu- 
pendous edifice. Men of the most compre- 
hensive minds, imbued with the greatest 
share of zeal and fervency, and inspired 
with the strongest fidelity to his interests, 
were employed as masters to instruct and 
superintend the workmen ; while those who 
labored in inferior stations were excitad to 
enthusiasm by the promise of promotion 
and reward. 

The Temple was at length finished in the 
month Bui, answering to our November, in 
the year of the world 3000, being a little more 
than seven years from its commencement. 

As soon as the magnificent edifice was 
completed, and fit for the sacred purposes 
for which it was intended, King Solomon 
determined to celebrate the consummation 
of his labors in the most solemn manner. 
For this purpose he directed the ark to be 
brought from the king's house, where it had 
been placed by King David, and to be de- 

Eosited with impressive ceremonies in the 
oly of holies, beneath the expanded wings 
of the cherubim. This important event is 
commemorated in the beautiful ritual of 
the Most Excellent Master's degree. 

Our traditions inform us, that when the 
Temple was completed, Solomon assembled 
all the heads of the tribes, the elders and 
chiefs of Israel to bring the ark up out of 
Zion, where King David had deposited it 
in a tabernacle until a more fitting place 
should have been built for its reception. 
This duty, therefore, the Levites now per- 
formed, and delivered the ark of the cove- 
nant into the hands of the priests, who 
fixed it in its place in the centre of the 
holy of holies. 

Here the immediate and personal con- 
nection of King Solomon with the Craft 
begins to draw to a conclusion. It is 
true, that he subsequently employed those 
worthy Masons, whom the traditions say, 
at the completion and dedication of the 
Temple, he had received and acknowledged 
as Most Excellent Masters, in the erection 
of a magnificent palace and other edifices, 
but in process of time he fell into the most 
grievous errors; abandoned the path of 
truth; encouraged the idolatrous rites of 
spurious Masonry; and, induced by the 
persuasions of those foreign wives and con- 
cubines whom he had espoused in his later 
days, he erected a fane for the celebration 
of these heathen mysteries, on one of the 
hills that overlooked the very spot where, 
in his youth, he had consecrated a temple 
to the one true God. It is however believed 
that before his death he deeply repented 
of this temporary aberration from virtue, 
and in the emphatic expression, " Vanity 



of vanities ! all is vanity," he is supposed 
to have acknowledged that in his own ex- 
perience he had discovered that falsehood 
and sensuality, however they may give 
pleasure for a season, will, in the end, produce 
the bitter fruits of remorse and sorrow. 

That King Solomon was the wisest mon- 
arch that swayed the sceptre of Israel, has 
been the unanimous opinion of posterity. 
So much was he beyond the age in which 
he flourished, in the attainments of science, 
that the Jewish and Arabic writers have 
attributed to him a thorough knowledge of 
the secrets of magic, by whose incantations 
they suppose him to have been capable of 
calling spirits and demons to his assist- 
ance ; and the Talmudists and Mohamme- 
dan doctors record many fanciful legends 
of his exploits in controlling these minis- 
ters of darkness. As a naturalist, he is 
said to have written a work on animals of 
no ordinary character, which has however 
perished ; while his qualifications as a poet 
were demonstrated by more than a thou- 
sand poems which he composed, of which 
his epithalamium on his marriage with an 
Egyptian princess and the Book of Ecclesi- 
astes alone remain. He has given us in his 
Proverbs an opportunity of forming a fa- 
vorable opinion of his pretensions to the 
character of a deep and right-thinking phi- 
losopher; while the long peace and prosper- 
ous condition of his empire for the greater 
portion of his reign, the increase of his 
kingdom in wealth and refinement, and the 
encouragement which he gave to architec- 
ture, the mechanic arts, and commerce, 
testify his profound abilities as a sovereign 
and statesman. 

After a reign of forty years he died, and 
with him expired forever the glory and the 
power of the Hebrew empire. 

Solomon, House of. Lord Bacon 
composed, in his New Atlantis, an apologue, 
in which he describes the island of Bensa- 
lem, — that is, island of the Sons of Peace, — 
and on it an edifice called the house of Sol- 
omon, where there was to be a confraternity 
of philosophers devoted to the acquisition 
of knowledge. Nicolai thought that out 
of this subsequently arose the society of 
Freemasons, which was, he supposes, estab- 
lished by Elias Ashmole and his friends. 
See Nicolai. 

Solomon, Temple of. See Temple 
of Solomon. 

Solstices. The days on which the sun 
reaches his greatest northern and southern 
declination, which are the 21st of June and 
the 22d of December. Near these days 
are those in which the Christian Church 
commemorates St. John the Baptist and 
St. John the Evangelist, who have been 
selected as the patron saints of Freema- 



SONGS 



SONGS 



725 



donry for reasons which are explained in 
the article on the Dedication of a Lodge, 
which see. . 

Songs of Masonry. The song 
formed in early times a very striking fea- 
ture in what may be called the domestic 
manners of the Masonic institution. Nor 
has the custom of festive entertainments 
been yet abandoned. In the beginning of 
the eighteenth century songs were deemed 
of so much importance that they were 
added to the Books of Constitutions in 
Great Britaiu and on the continent, a cus- 
tom which was followed in America, where 
all our early Monitors contain an abundant 
supply of lyrical poetry. In the Constitu- 
tions published in 1723 we find the well- 
known Entered Apprentice's song, written 
by Matthew Birkhead, which still retains 
its popularity among Masons, and has at- 
tained an elevation to which its intrinsic 
merits as a lyrical composition would 
hardly entitle it. Songs appear to have 
been incorporated into the ceremonies of 
the Order at the revival of Masonry in 
1717. At that time, to use the language 
of the venerable Oliver, " Labor and re- 
freshment relieved each other like two lov- 
ing brothers, and the gravity of the former 
was rendered more engaging by the char- 
acteristic cheerfulness and jocund gayety 
of the latter." In those days the word 
" refreshment " had a practical meaning, 
and the Lodge was often called from labor 
that the brethren might indulge in inno- 
cent gayety, of which the song formed an 
essential part. This was called harmony, 
and the brethren who were blessed with 
talents for vocal music were often invit- 
ed "to contribute to the harmony of the 
Lodge." Thus, in the minute-book of a 
Lodge at Lincoln, in England, in the year 
1732, which is quoted by Dr. Oliver, the 
records show that the Master usually " gave 
an elegant charge, also went through an 
examination, and the Lodge was closed 
with song and decent merriment." In 
this custom of singing there was an estab- 
lished system. Each officer was furnished 
with a song appropriate to his office, and 
each degree had a song for itself. 

Thus, in the first edition of the Book 
of Constitutions, we have the "Master's 
Song," which, says Dr. Anderson, the au- 
thor, is "to be sung with a chorus, — when 
the Master shall give leave, — either one 
part only or all together, as he pleases; 
the "Warden's song," which was "to be 
sung and played at the Quarterly Commu- 
nication ; " the " Fellow Craft's song," which 
was to be sung and played at the grand 
feast ; and, lastly, the " Entered 'Prentiss' 
song," which was "to be sung when all 
grave business is over, and with the Master's 



leave." In the second edition the number 
was greatly increased, and songs were ap- 
propriated to the Deputy Grand Master, 
the Secretary, the Treasurer, and other offi- 
cers. For all this provision was made in 
the Old Charges, so that there should be no 
confusion between the hours of labor and 
refreshment; for while the brethren were 
forbidden to behave "ludicrously or jest- 
ingly while the Lodge is engaged in what 
is serious or solemn," they were permitted, 
when work was over, " to enjoy themselves 
with innocent mirth." 

The custom of singing songs peculiarly 
appropriate to the Craft at their Lodge 
meetings, when the grave business was 
over, was speedily introduced into France 
and Germany, in which countries a large 
number of Masonic songs were written and 
adopted, to be sung by the German and 
French Masons at their "Table Lodges," 
which corresponded to the " refreshment " 
of their English brethren. The lyrical liter- 
ature of Masonry has, in consequence of 
this custom, assumed no inconsiderable 
magnitude ; as an evidence of which it may 
be stated that Kloss, in his Bibliography of 
Freemasonry, gives a catalogue — by no 
means a perfect one — of tw r o hundred and 
thirteen Masonic song books published be- 
tween the years 1734 and 1837, in the Eng- 
lish, German, French, Danish, and Polish 



The Masons of the present day have not 
abandoned the usage of singing at their 
festive meetings after the Lodge is closed; 
but the old songs of Masonry are passing 
into oblivion, and we seldom hear any of 
them, except sometimes the never-to-be- 
forgotten Apprentice's song of Matthew 
Birkhead. Modern taste and culture re- 
ject the rude but hearty stanzas of the old 
song-makers, and the more artistic and 
pathetic productions of Mackay, and Cooke, 
and Morris, and Dibdin, and Wesley, and 
other writers of that class, are taking their 
place. 

Some of these songs cannot be strictly 
called Masonic, yet the covert allusions 
here and there of their authors, whether 
intentional or accidental, have caused them 
to be adopted by the Craft and placed 
among their minstrelsy. Thus the well- 
known ballad of "Tubal Cain," by Charles 
Mackay, always has an inspiring effect 
when sung at a Lodge banquet, because of 
the reference to this old worker in metals, 
whom the Masons fondly consider as one 
of the mythical founders of their Order; 
although the song itself has in its words or 
its ideas no connection whatever with Free- 
masonry. Burns's " Auld Lang Syne " is 
another production not strictly Masonic, 
which has met with the universal favor of 



726 



SON 



SOUL 



the Craft, because the warm fraternal spirit 
that it breathes is in every way Masonic, 
and hence it has almost become a rule of 
obligation that every festive party of Free- 
masons should close with the great Scotch- 
man's invocation to part in love and kind- 
ness. 

But Robert Burns has also supplied the 
Craft with several purely Masonic songs, 
and his farewell to the brethren of Tarbol- 
ton Lodge, beginning, — 

" Adieu ! a heart- warm, fond adieu, 
Dear brothers of the mystic tie," 

is often sung with pathetic effect at the 
table Lodges of the Order. 

As already observed, we have many pro- 
ductions of our Masonic poets which are 
taking the place of the older and coarser 
songs of our predecessors. It would be 
tedious to name all who have successfully 
invoked the Masonic muse. Masonic songs 
— that is to say, songs whose themes are 
Masonic incidents, whose language refers to 
the technical language of Freemasonry, 
and whose spirit breathes its spirit and its 
teachings — are now a well-settled part of 
the literary curriculum of the Institution. 
At first they were all festive in character 
and often coarse in style, with little or no 
pretension to poetic excellence. Now they 
are festive, but refined ; or sacred, and used 
on occasions of public solemnity ; or mythi- 
cal, and constituting a part of the cere- 
monies of the different degrees. But they 
all have a character of poetic art which is 
far above the mediocrity so emphatically 
condemned by Horace. 

Son of a Mason. The son of a Ma- 
son is called a Louveteau, and is entitled 
to certain privileges, for which see Louve- 
teau. 

Sons of Light. The science of Free- 
masonry often has received the title of 
" Lux," or " Light," to indicate that men- 
tal and moral illumination is the object of 
the Institution. Hence Freemasons are 
often called " Sons of Light." 

Sons of the Prophets. We re- 
peatedly meet in the Old Testament with 
references to the Beni Hanabiim, or sons 
of the prophets. These were the disciples 
of the prophets, or wise men of Israel, who 
underwent a course of esoteric instruction 
in the secret institutions of the Nabiim, or 
prophets, just as the disciples of the Magi 
did in Persia, or of Pythagoras in Greece. 
" These sons of the prophets," says Stehe- 
lin, {Rabbinical Literature, i. 16*) "were 
their disciples, brought up under their 
tuition and care, and therefore their mas- 
ters or instructors were called their fathers." 

Sons of the Widow. This is a title 
often given to Freemasons in allusion to 



Hiram the Builder, who was " a widow's 
son, of the tribe of Naphtali." By the ad- 
vocates of the theory that Freemasonry 
originated with the exiled house of Stuart, 
and was organized as a secret institution 
for the purpose of re-establishing that house • 
on the throne of Great Britain, the phrase 
has been applied as if referring to the ad- 
herents of Queen Henrietta, the widow 
of Charles the First. 

Sorbonne. A college of theological 
professors in Paris, who exercised a great 
influence over religious opinion in France 
during the sixteenth, seventeenth, and 
greater part of the eighteenth centuries. 
The bigotry and intolerance for which they 
were remarkable made them the untiring 
persecutors of Freemasonry. In the year 
1748 they published a Letter and Consulta- 
tion on the Society of Freemasons, in which 
they declared that it was an illegal associa- 
tion, and that the meetings of its members 
should be prohibited. This was repub- 
lished in 1764, at Paris, by the Freemasons, 
with a reply, in the form of an appendix, 
by De la Tierce, and again in 1766, at 
Berlin, with another reply by a writer un- 
der the assumed name of Jarhetti. 

Sorrow Lodge. It is the custom 
among Masons on the continent of Europe 
to hold special Lodges at stated periods, 
for the purpose of commemorating the vir- 
tues ana deploring the loss of their departed 
members, and other distinguished worthies 
of the Fraternity who have died. These 
are called Funeral or Sorrow Lodges. In 
Germany they are held annually; in 
France at longer intervals. In this coun- 
try the custom has been introduced by the 
Ancient and Accepted Rite, whose Sorrow 
Lodge ritual is peculiarly beautiful and 
impressive, and the usage has been adopted 
by many Lodges of the American Rite. On 
these occasions the Lodge is clothed in the 
habiliments of mourning and decorated 
with the emblems of death, solemn *!nusic 
is played, funereal dirges are chanted, and 
eulogies on the life, character, and Masonic 
virtues of the dead are delivered. 

Soul of Nature. A platonic expres- 
sion, more properly the anima mundi, that 
has been adopted into the English Royal 
Arch system to designate the Sacred Delta, 
or Triangle, which Dunckerley, in his lec- 
ture, considered as the symbol of the Trinity. 
"So highly," says the modern lecture, 
" indeed did the ancients esteem the figure, 
that it became among them an object of 
worship as the great principle of animated 
existence, to which they gave the name of 
God because it represented the animal, 
mineral, and vegetable creation. They also 
distinguished it by an appellation which, in 
the Egyptian language, signifies the Soul 



SOUTH 



SOVEREIGN 



727 



of Nature." Dr. Oliver {Juris., page 446,) 
warmly protests against the introduction 
of this expression as an unwarrantable in- 
novation, borrowed most probably from the 
Rite of the Philalethes. It has not been 
'introduced into the American system. 

South. When the sun is at his me- 
ridian height, his invigorating rays are 
darted from the south. When he rises in 
the east, we are called to labor ; when he 
sets in the west, our daily toil is over ; but 
when he reaches the south, the hour is high 
twelve, and we are summoned to refresh- 
ment. In Masonry, the south is represented 
by the Junior Warden and by the Corin- 
thian column, because it is said to be the 
place of beauty. 

South Carolina. Freemasonry was 
introduced into South Carolina by the or- 
ganization of Solomon's Lodge, in the city 
of Charleston, on October 28, 1736, the 
Warrant for which had been granted in the 
previous year by Lord Weymouth, Grand 
Master of England. John Hammerton was, 
in 1736, appointed Provincial Grand Mas- 
ter by the Earl of Loudoun. In 1738 a 
Lodge was established in Charleston by the 
St. John's Grand Lodge of Boston ; but it 
doe3 not appear to have long existed. The 
Provincial Lodge appears after some time 
to have suspended, for a second Provincial 
Grand Lodge was established by the Depu- 
tation of the Marquis of Carnarvan to Chief 
Justice Leigh in 1754. In 1777 this body 
assumed independence, and became the 
" Grand Lodge of Free and Accepted Ma- 
sons," Barnard Elliott being the first 
Grand Master. As early as 1783 the 
Athol or Ancient Masons invaded the juris- 
diction of South Carolina, and in 1787, 
there being then five Lodges of the An- 
cients in the State, they held a Convention, 
and on the 24th of March organized the 
" Grand Lodge of Ancient York Masons." 
Between the Modern and the Ancient 
Grand Lodge there was always a very hos- 
tile feeling until the year 1808, when a 
union was effected; which was, however, 
but temporary, for a disruption took place 
in the following year. However, the union 
was permanently established in 1817, when 
the two Grand Lodges were merged into 
one, under the name of the " Grand Lodge 
of Ancient Freemasons." 

The Grand Royal Arch Chapter was or- 
ganized on May 29, 1812. 

The Grand Council of Royal and Select 
Masters was established February, 1860, by 
eight Councils, who had received their 
Charters under the authority of the Su- 
preme Council of the Scottish Rite. 

The Grand Encampment of Knights 
Templars was instituted in 1826 by three 
subordinate Encampments, but it enjoyed 



only an ephemeral existence, and is not 
heard of after the year 1830. There is now 
but one Commandery in the State, which 
derives its Warrant from the Grand En- 
campment of the United States, the date 
of which is May 17, 1843. 

The Supreme Council of the Ancient and 
Accepted Rite was opened on May 31, 1801. 
This body is now recognized as the Mother 
Council of the World. 

SoTereign. An epithet applied to 
certain degrees which were invested with 
supreme power over inferior ones ; as, Sov- 
ereign Prince of Hose Croix, which is the 
highest degree of the French Rite and of 
some other Rites, and Sovereign Inspector- 
General, which is the controlling degree of 
the Ancient and Accepted Rite. Some de- 
grees, originally Sovereign in the Rites in 
which they were first established, in being 
transferred to other Rites, have lost their sov- 
ereign character, but still improperly retain 
the name. Thus the Rose Croix degree of 
the Scottish Rite, which is there only the 
eighteenth, and subordinate to the thirty- 
third or Supreme Council, still retains 
everywhere, except in the Southern Juris- 
diction of the United States, the title of 
Sovereign Prince of Rose Croix. 

Sovereign Commander of the 
Temple. {Souverain Commandeur du 
Temple.) Styled in the more recent rituals 
of the Southern Supreme Council "Knight 
Commander of the Temple." This is the 
twenty-seventh degree of the Ancient and 
Accepted Scottish Rite. The presiding 
officer is styled " Most Illustrious and Most 
Valiant," the Wardens are called "Most 
Sovereign Commanders," and the Knights 
" Sovereign Commanders." The place of 
meeting is called a "Court." The apron 
is flesh - colored, lined and edged with 
black, with a Teutonic cross encircled by a 
wreath of laurel and a key beneath, all in- 
scribed in black upon the flap. The scarf 
is red bordered with black, hanging from 
the right shoulder to the left hip, and sus- 
pending a Teutonic cross in enamelled 
gold. The jewel is a triangle of gold, on 
which is engraved the Ineffable Name in 
Hebrew. It is suspended from a white 
collar bound with red and embroidered with 
four Teutonic crosses. 

Vassal, Ragon, and Clavel are all wrong 
in connecting this degree with the Knights 
Templars, with which Order its own ritual 
declares that it is not to be confounded. It 
is without a lecture. Vassal expresses the 
following opinion of this degree : 

" The twenty-seventh degree does not de- 
serve to be classed in the Scottish Rite as 
a degree, since it contains neither symbols 
nor allegories that connect it with initiation. 
It deserves still less to be ranked among 



728 



SOVEREIGN 



SOVEREIGN 



the philosophic degrees. I imagine that 
it has been intercalated only to supply 
an hiatus, and as a memorial of an Order 
once justly celebrated." 

It is also the forty-fourth degree of the 
Rite of Mizraim. 

Sovereign Grand Inspector 
General. The thirty-third and last de- 
gree of the Ancient and Accepted Scottish 
Rite. The Latin Constitutions of 1786 call 
it " Tertius et trigesimus et sublimissimus 
gradus," i. e., " the thirty-third and most 
sublime degree ; " and it is styled "the Pro- 
tector and Conservator of the Order." The 
same Constitutions, in Articles I. and II., 
say: 

" The thirty- third degree confers on those 
Masons who are legitimately invested with 
it, the quality, title, privilege, and author- 
ity of Sovereign [Supremorum] Grand In- 
spectors General of the Order. 

" The peculiar duty of their mission is 
to teach and enlighten the brethren ; to pre- 
serve charity, union, and fraternal love 
among them ; to maintain regularity in the 
works of each degree, and to take care that 
it is preserved by others ; to cause the dog- 
mas, doctrines, institutes, constitutions, 
statutes, and regulations of the Order to be 
reverently regarded, and to preserve and 
defend them on every occasion ; and, finally, 
everywhere to occupy themselves in works 
of peace and mercy." 

The body in which the members of this 
degree assemble is called a Supreme Coun- 
cil. 

The symbolic color of the degree is white, 
denoting purity. 

The distinctive insignia are a sash, collar, 
jewel, Teutonic cross, decoration, and ring. 

The sash is a broad, white- watered ribbon, 
bordered with gold, bearing on the front a 
triangle of gold glittering with rays of 
gold, which has in the centre the numerals 
33, with a sword of silver, directed from 
above, on each side of the triangle, point- 
ing to its centre. The sash, worn from the 
right shoulder to the left hip, ends in a 
point, and is fringed with gold, having at 
the junction a circular band of scarlet and 
green containing the jewel of the Order. 

The collar is of white- watered ribbon 
fringed with gold, having the rayed tri- 
angle at its point and the swords at the 
sides. By a regulation of the Southern 
Supreme Council of the United States, the 
collar is worn by the active, and the sash 
by the honorary, members of the Council. 

The jewel is a black double-headed eagle, 
with golden beaks and talons, holding in 
the latter a sword of gold, and crowned 
with the golden crown of Prussia. 

The red Teutonic cross is affixed to the 
left side of the breast. 



The decoration rests upon a Teutonic 
cross. It is a nine-pointed star, namely, 
one formed by three triangles of gold one 
upon the other, and interlaced from the 
lower part of the left side to the upper part 




of the right a sword extends, and in the 
opposite direction is a hand of (as it is 
called) Justice. In the centre is the shield 
of The Order, azure charged with an 
eagle like that on the banner, having on 
the dexter side a Balance or, and on the 
sinister side a Compass of the second, 
united with a Square of the second. Around 
the whole shield runs a band of the first, 
with the Latin inscription, of the second, 
Ordo Ab Chao, which band is enclosed by 
two circles, formed by two Serpents of the 
second, each biting his own tail. Of the 
smaller triangles that are formed by the in- 
tersection of the greater ones, those nine 
that are nearest the band are of crimson 
color, and each of them has one of the 
letters that compose the word S. A. P. I. 
E. N. T. I. A. 




The ring is of plain gold one-eighth of 
an inch wide, and having on the inside 
a delta surrounding the figures 33, and in- 
scribed with the wearer's name, the letters 
S.\ G.\ I.-. G.\ , and the motto of the 
Order, " Deus meumque Jus." It is worn 
on the fourth finger of the left hand. 

Until the year 1801, the thirty- third de- 
gree was unknown. Until then the highest 



SOVEEEIGN 



SPAIN 



729 



degree of the Rite, introduced into Anlerica 
by Stephen Morin, was the Sublime Prince 
of the Royal Secret, or the twenty-fifth of 
the Rite established by the Emperors of the 
East and West. The administrative heads 
of the Order were styled Grand Inspectors 
General and Deputy Inspectors General; 
but these were titles of official rank and 
not of degree. Even as late as May 24, 
1801, John Mitchell signs himself as " Ka- 
dosh, Prince of the Royal Secret and Dep- 
uty Inspector General." The document 
thus signed is a Patent which certifies that 
Frederick Dalcho is a Kadosh, and Prince 
of the Royal Secret, and which creates him 
a Deputy Inspector General. But on May 
4 -31, 1801, the Supreme Council was created 
at Charleston, and from that time we hear 
of a Rite of thirty-three degrees, eight 
having been added to the twenty-five in- 
troduced by Morin, and the last being 
called Sovereign Grand Inspector General. 
The degree being thus legitimately estab- 
lished by a body which, in creating a Rite, 
possessed the prerogative of establishing 
its classes, its degrees and its nomenclature 
were accepted unhesitatingly by all subse- 
quently created Supreme Councils ; and it 
continues to be recognized as the adminis- 
trative head of the Ancient and Accepted 
Scottish Rite. 

Sovereign Master. 1. The presid- 
ing officer in a Council of Knights of the 
Red Cross. He represents Darius, king of 
Persia. 2. The sixtieth degree of the Rite 
of Mizraim. 

Sovereign Prince Mason. A title 
first conferred on its members by the Coun- 
cil of Emperors of the East and West. 

Sovereign Prince of Rose 
Croix. See Rose Croix. 

Spain. Anderson says ( ConstiL, 2d ed., p. 
194,) that a Deputation was granted by Lord 
Colerane, Grand Master, in 1728, for consti- 
tuting a Lodge at Madrid ; another in 1731, 
by Lord Lovell, to Capt. James Cummer- 
ford, to be Provincial Grand Master of 
Andalusia; and a third in 1732, by Lord 
Montagu, for establishing a Lodge at Va- 
lenciennes. Smith, writing in 1783, says, 
( Use and Abuse, p. 203 :) "The first, and, I 
believe, the only Lodge established in Spain 
was by a Deputation sent to Madrid to con- 
stitute a Lodge in that city, under the au- 
spices of Lord Coleraine, A. d. 1727, which 
continued under English jurisdiction till 
the year 1776, when it refused that subor- 
dination, but still continues to meet under 
its own authority." From these two differ- 
ing authorities we derive only this fact, in 
which they concur : that Masonry was in- 
troduced into Spain in 1727, more probably 
1728, by the Grand Lodge of England. 
Smith's statement that there never was a 
4R 



second Lodge at Madrid is opposed by that 
of G'adicke, who says that in 1751 there 
were two Lodges in Madrid. 

Llorente says (Hist. Inquis., p. 525,) that 
in 1741 Philip V. issued a royal ordinance 
against the Masons, and, in consequence, 
many were arrested and sent to the galleys. 
The members of the Lodge at Madrid were 
especially treated by the Inquisition with 
great severity. All the members were ar- 
rested, and eight of them sent to the gal- 
leys. In 1751, Ferdinand VI., instigated 
by the Inquisitor Joseph Torrubia, pub- 
lished a decree forbidding the assemblies 
of Freemasons, and declaring that all vio- 
lators of it should be treated as persons 
guilty of high treason. In that year, Pope 
Benedict XIV. had renewed the bull of 
Clement XII. In 1793, the Cardinal Vicar 
caused a decree of death to be promulgated 
against all Freemasons. Notwithstanding 
these persecutions of the Church and the 
State, Freemasonry continued to be culti- 
vated in Spain; but the meetings of the 
Lodges were held with great caution and 
secrecy. 

On the accession of Joseph Napoleon to 
the throne in 1807, the liberal sentiments 
that characterized the Napoleonic dynasty 
prevailed, and all restrictions against the 
Freemasons were removed. In October, 
1809, a National Grand Lodge of Spain 
was established, and, as if to make the 
victory of tolerance over bigotry complete, 
its meetings were held in the edifice for- 
merly occupied by the Inquisition, which 
body had been recently abolished by an 
imperial decree. 

But the York Rite, which had been for- 
merly practised, appears now to have been 
abandoned, and the National Grand Lodge 
just alluded to was constituted by three 
Lodges of the Scottish Rite which, during 
that year, had been established at Madrid. 
From that time the Masonry of Spain has 
been that of the Ancient and Accepted 
Scottish Rite. 

Clavel says (Hist. Pittoresque, p. 252,) that 
"in 1810, the Marquis de Clermont-Ton- 
nere, member of the Supreme Council of 
France, created, near the National Grand 
Lodge, (of the Scottish Rite in Spain,) a 
Grand Consistory of the thirty-second de- 
gree ; and, in 1811, the Count de Grasse 
added to this a Supreme Council of the 
thirty-third degree, which immediately or- 
ganized the National Grand Lodge under 
the title of Grand Orient of Spain and the 
Indies. The overthrow of French domi- 
nation dispersed, in 1813, most of the Span- 
ish Masons, and caused the suspension of 
Masonic work in that country." 

In 1814, FerdinandVIL, having succeeded 
to the throne, restored the Inquisition with 



730 



SPARTACUS 



SPECULATIVE 



all its oppressive prerogatives, proscribed 
Freemasonry, and forbade the meetings of 
the Lodges. It was not until 1820 that 
the Grand Orient of Spain recovered its 
activity, and in 1821 we find a Supreme 
Council in actual existence, the history of 
whose organization was thus given, in 1870, 
to Bro. A. G. Goodall, the Representative 
of the Supreme Council of the Northern 
Jurisdiction of the United States : 

" The parties now claiming to be a Su- 
preme Council assert that the Count de 
Tilly, by authority from his cousin, De 
Grasse Tilly, constituted a Supreme Coun- 
cil, Ancient Accepted Rite, at Seville, in 
1807 ; but in consequence of a revolution, 
in which Tilly was a prominent actor, the 
Grand Body was removed to Aranjuez, 
where, on the 21st of September, 1808, the 
officers were duly installed; Saavedra as 
Sov.\ Gr.\ Commander, advitam; Count 
de Tilly, Lieutenant Grand Commander; 
Carlos de Rosas, Grand Treasurer; Jovel- 
lanos, Grand Chancellor ; Quintana, Grand 
Secretary; Pelajos, Captain of Guard. 
On the death of Tilly and Saavedra, Ba- 
dilla became Sovereign Grand Commander; 
and under his administration the Supreme 
Council was united with the Grand Orient 
of Spain at Granada, in 1817, under the 
title of Supreme Council, Grand Orient 
National of Spain." 

On the death of Ferdinand VII. in 1853, 
the persecutions against the Freemasons 
ceased, because, in the civil war that en- 
sued, the priests lost much of their power. 
Between 1845 and 1849, according to Fin- 
del, [Hist., p. 584,) several Lodges were 
founded and a Grand Orient established, 
which appears to have exercised powers up 
to at least 1848. But subsequently, during 
the reign of Queen Isabella, Masonry again 
fell into decadence. It has now, however, 
revived, and many Lodges are in existence 
who, three years ago, were under the juris- 
diction of the Grand Orient of Portugal. 
There is at present a Supreme Council of 
Spain. 

Spartacus. The characteristic name 
assumed by Weishaupt, the founder of the 
Order of the Illuminati. 

Speculative Masonry. The lec- 
tures of the symbolic degrees instruct the 
neophyte in the difference between the 
Operative and the Speculative divisions of 
Masonry. They tell him that " we work 
in Speculative Masonry, but our ancient 
brethren wrought in both Operative and 
Speculative." The distinction between an 
Operative art and a Speculative science is, 
therefore, familiar to all Masons from their 
early instructions. 

To the Freemason, this Operative art has 
been symbolized in that intellectual deduc- 



tion from it which has been correctly called 
Speculative Masonry. At one time each was 
an integral part of one undivided system. 
Not that the period ever existed when every 
Operative Mason was acquainted with, or 
initiated into, the Speculative science. Even 
now, there are thousands of skilful artisans 
who know as little of that as they do of the 
Hebrew language which was spoken by its 
founder. But Operative Masonry was, in 
the inception of our history, and is, in some 
measure, even now, the skeleton upon 
which was strung the living muscles and 
tendons and nerves of the Speculative sys- 
tem. It was the block of marble, rude and 
unpolished it may have been, from which 
was sculptured the life-breathing statue. 

Speculative Masonry (which is but an- 
other name for Freemasonry in its modern 
acceptation) may be briefly defined as the 
scientific application and the religious 
consecration of the rules and principles, 
the language, the implements, and mate- 
rials of Operative Masonry to the venera- 
tion of God, the purification of the heart, 
and the inculcation of the dogmas of a re- 
ligious philosophy. 

Speculative Masonry, or Freemasonry, is 
then a system of ethics, and must there- 
fore, like all other ethical systems, have its 
distinctive doctrines. These may be di- 
vided into three classes* viz., the Moral, 
the Religious, and the Philosophical. 

I. The Moral Doctrines. These are de- 
pendent on, and spring out of, its character 
as a social institution. Hence among its 
numerous definitions is one that declares it 
to be " a science of morality," and morality 
is said to be, symbolically, one of the pre- 
cious jewels of a Master Mason. Freema- 
sonry is, in its most patent, and prominent 
sense, that which most readily and forcibly 
attracts the attention of the uninitiated ; a 
fraternity, an association of men bound 
together by a peculiar tie; and therefore 
it is essential, to its successful existence, 
that it should, as it does, inculcate, at the 
very threshold of its teachings, obligation 
of kindness, man's duty to his neighbor. 
"There are three great duties," says the 
Charge given to an Entered Apprentice, 
" which, as a Mason, you are charged to 
inculcate — to God, your neighbor, and 
yourself." And the duty to our neighbor 
is said to be that we should act upon the 
square, and do unto him as we wish that he 
should do unto ourselves. 

The object, then, of Freemasonry, in this 
moral point of view, is to carry out to their 
fullest practical extent those lessons of mu- 
tual love and mutual aid that are essential 
to the very idea of a brotherhood. There 
is a socialism in Freemasonry from which 
spring all Masonic virtues, — not that mod- 



SPECULATIVE 



SPECULATIVE 



731 



era socialism exhibited in a community of 
goods, which, although it may have been 
practised by the primitive Christians, is 
found to be uncongenial with the indepen- 
dent spirit of the present age — but a com- 
munity of sentiment, of principle, of design, 
which gives to Masonry all its social, and 
hence its moral, character. As the old song 
tells us : 

"That virtue has not left mankind, 
Her social maxims prove, 
For stamp'd upon the Mason's mind 
Are unity and love." 

Thus the moral design of Freemasonry, 
based upon its social character, is to make 
men better to each other; to cultivate 
brotherly love, and to inculcate the prac- 
tice of all those virtues which are essential 
to the perpetuation of a brotherhood. A 
Mason is bound, say the Old Charges, to 
obey the moral law, and of this law the 
very keystone is the divine precept, — the 
" Golden Rule " of our Lord, — to do unto 
others as we would that they should do 
unto us. To relieve the distressed, to give 
good counsel to the erring, to speak well of 
the absent, to observe temperance in the in- 
dulgence of appetite, to bear evil with for- 
titude, to be prudent in life and conversa- 
tion, and to dispense justice to all men, are 
duties that are inculcated on every Mason 
by the moral doctrines of his Order. 

These doctrines of morality are not of 
recent origin. They are taught in all the 
Old Constitutions of the Craft, as the parch- 
ment records of the fifteenth, sixteenth, 
and seventeenth centuries show, even when 
the Institution was operative in its organi- 
zation, and long before the speculative ele- 
ment was made its predominating charac- 
teristic. Thus these Old Charges tell us, 
almost all of them in the same words, that 
Masons "shal be true, each one to other, 
(that is to say,) to every Mason of the 
science of Masonrye that are Masons al- 
lowed, ye shal doe to them as ye would 
that they should doe unto you." 

2. The Religious Doctrines of Freema- 
sonry are very simple and self-evident. 
They are darkened by no perplexities of 
sectarian theology, but stand out in the 
broad light, intelligible and acceptable by 
all minds, for they ask only for a belief in 
God and in the immortality of the soul. 
He who denies these tenets can be no Ma- 
son, for the religious doctrines of the Insti- 
tution significantly impress them in every 
part of its ritual. The neophyte no sooner 
crosses the threshold of the Lodge, but he 
is called upon to recognize, as his first duty, 
an entire trust in the superintending care 
and love of the Supreme Being, and the 
series of initiations into Symbolic Masonry 



terminate by revealing the awful symbol 
of a life after death and an entrance upon 
immortality. 

Now this and the former class of doc- 
trines are intimately connected and mutu- 
ally dependent. For we must first know 
and feel the universal fatherhood of God 
before we can rightly appreciate the uni- 
versal brotherhood of man. Hence the 
Old Records already alluded to, which 
show us what was the condition of the 
Craft in the Middle Ages, exhibit an emi- 
nently religious spirit. These ancient Con- 
stitutions always begin with a pious invo- 
cation to the Trinity, and sometimes to the 
saints, and they tell us that " the first charge 
is that a Mason shall be true to God and 
holy Church, and use no error nor heresy." 
And the Charges published in 1723, which 
professes to be a compilation made from 
those older records, prescribe that a Mason, 
while left to his particular opinions, must 
be of that " religion in which all men 
agree," that is to say, the religion which 
teaches the existence of God and an eternal 
life. 

3. The Philosophical Doctrines of Free- 
masonry are scarcely less important, al- 
though they are less generally understood 
than either of the preceding classes. The 
object of these philosophical doctrines is 
very different from that of either the moral 
or the religious. For the moral and reli- 
gious doctrines of the Order are intended 
to make men virtuous, while its philosoph- 
ical doctrines are designed to make them 
zealous Masons. He who knows nothing 
of the philosophy of Freemasonry will be 
apt to become in time lukewarm and indif- 
ferent, but he who devotes himself to its 
contemplation will feel an ever-increasing 
ardor in the study. Now these philosophi- 
cal doctrines are developed in that symbol- 
ism which is the especial characteristic of 
Masonic teaching, and relate altogether to 
the lost and recovered word, the search 
after divine truth, the manner and time of 
its discovery, and the reward that awaits 
the faithful and successful searcher. Such 
a philosophy far surpasses the abstract 
quiddities of metaphysicians. It brings us 
into close relation to the profound thought 
of the ancient world, and makes us familiar 
with every subject of mental science that 
lies within the grasp of the human intellect. 
So that, in conclusion, we find that the 
moral, religious, and philosophical doc- 
trines of Freemasonry respectively relate 
to the social, the eternal, and the intellec- 
tual progress of man. 

Finally, it must be observed that while 
the old Operative institution, which was the 
cradle and forerunner of the Speculative, 
as we now have it, abundantly taught in its 



732 



SPES 



SPIRITUAL 



Constitutions the moral and religious doc- 
trines of which we have been treating, it 
makes no reference to the philosophical 
doctrines. That our Operative predeces- 
sors were well acquainted with the science 
of symbolism is evident from the architec- 
tural ornaments of the buildings which they 
erected ; but they do not seem to have ap- 
plied its principles to any great extent to 
the elucidation of their moral and religious 
teachings; at least, we find nothing said 
of this symbolic philosophy in the Old Re- 
cords that are extant. And whether the 
Operative Masons were reticent on this 
subject from choice or from ignorance, we 
may lay it down as an axiom, not easily 
to be controverted, that the philosophic 
doctrines of the Order are altogether a de- 
velopment of the system for which we are 
indebted solely to Speculative Freema- 
sonry. 

Spes mea in Deo est. [My hope is 
in God.) The motto of the thirty-second 
degree of the Ancient and Accepted Scot- 
tish Rite. 

Sphinx. The Sphinx was a fabled 
monster, which was represented by the re- 
cumbent body of a lion with a human 
head. There were two Sphinxes among 
the ancients, the Greek and the Egyptian, 
neither of which appears to have been 
borrowed from the other; and they differed 
in form, the head of the former having the 
head of a woman, and the latter that of a 
man. Modern mythologists have sought 
to find in each a different interpretation. 
Thus, Cox {Mythol. of the Aryans, ii. 344,) 
derives the Greek Sphinx from Sphingo, 
to bind tightly, and says s"he represented 
the cloud which imprisoned the rain in 
hidden dungeons. This, however, is a 
modern thought, which was unknown to 
the older mythologists, who always con- 
nected the Sphinx, both Grecian and 
Egyptian, with the idea of mystery. But 
it is with the Egyptian Sphinx that our 
Masonic symbolism is really connected. 
Among the Egyptians, Sphinxes were 
placed at the entrance of the temples to 
guard the mysteries, by warning those who 
penetrated within, that they should conceal 
a knowledge of them from the uninitiated ; 
and hence Portal derives the word from the 
Hebrew TSaPHaN, to hide. Champollion 
says that the Sphinx became successively 
the symbol of each of the gods, by which 
Portal suggests that the priests intended to 
express the idea that all the gods were hid- 
den from the people, and that the knowl- 
edge of them, guarded in the sanctuaries, 
was revealed to the initiates only. As a 
Masonic emblem, the Sphinx has been 
adopted in its Egyptian character as a sym- 
bol of mystery, and as such is often found 



as a decoration sculptured in front of Ma- 
sonic temples, or engraved at the head of 
Masonic documents. It cannot, however, 
be properly called an ancient, recognized 
symbol of the Order. Its introduction has 
been of comparatively recent date, and 
rather as a symbolic decoration than as a 
symbol that announces any dogma. 

Spire, Congress of. Spire is a city 
in Bavaria, on the banks of the Rhine, and 
the seat of a cathedral which was erected 
in the eleventh century A Masonic Con- 
gress was convoked there in 1469 by the 
Grand Lodge of Strasburg, principally to 
take into consideration the condition of the 
Fraternity and of the edifices in the course 
of construction by them, as well as to dis- 
cuss the rights of the Craft. 

Spiritualizing. In the early lec- 
tures of the last century, this word was 
used to express the method of symbolic in- 
struction applied to the implements of 
Operative Masonry. In a ritual of 1725, 
it is said: "As we are not all working 
Masons, we apply the working-tools to our 
morals, which we call spiritualizing." Thus 
too, about the same time, Bunyan wrote 
his symbolic book which he called Solo< 
mon's Temple Spiritualized. Phillips, in his 
New World of Words, 1706, thus defines to 
spiritualize: "to explain a passage of an 
author in a spiritual manner, to give it a 
godly or mystical sense." 

Spiritual [Lodge. Hutchinson (Sp. 
of Masonry, p. 58,) says : " We place the 
spiritual Lodge in the vale of Jehoshaphat, 
implying, thereby, that the principles of 
Masonry are derived from the knowledge 
of God, and are established in the Judg- 
ment of the Lord; the literal translation of 
the word Jehoshaphat, from the Hebrew 
tongue, being no other than those express 
words." This refers to the Lodge, which is 
thus described in the old lectures at the 
beginning of the last century, and which 
were in vogue at the time of Hutchinson. 

" Q. Where does the Lodge stand? 

"A. Upon the Holy ground, on the 
highest hill or lowest vale, or in the vale 
of Jehoshaphat, or any other sacred place." 

The spiritual Lodge is the imaginary or 
symbolic Lodge, whose form, magnitude, 
covering, supports, and other attributes are 
described in the lectures. 

Spiritual Temple. The French 
Masons say: " We erect temples for virtue 
and dungeons for vice ; " thus referring to 
the great Masonic doctrine of a spiritual 
temple. There is no symbolism of the 
Order more sublime than that in which the 
speculative Mason is supposed to be en- 
gaged in the construction of a spiritual 
temple, in allusion to that material one 
which was erected by his operative prede- 



SPOULEE 



SPURIOUS 



733 



cessors at Jerusalem. Indeed, the differ- 
ence, in this point of view, between Opera- 
tive and Speculative Masonry is simply 
this: that while the former was engaged in 
the construction, on Mount Moriah, of a 
material temple of stones and cedar, and 
gold and precious stones, the latter is occu- 
pied, from his first to his last initiation, in 
the construction, the adornment, and the 
completion of the spiritual temple of his 
body. The idea of making the temple a 
symbol of the body is not, it is true, ex- 
clusively Masonic. It had occurred to the 
first teachers of Christianity. Christ him- 
self alluded to it when he said, " Destroy 
this temple, and in three days I will 
raise it up ; " and St. Paul extends the 
idea, in one of his Epistles, to the Corin- 
thians, in the following language : " Know 
ye not that ye are the temple of God, and 
that the spirit of God dwelleth in you ? " 
And again, in a subsequent passage of the 
same Epistle, he reiterates the idea in a 
more positive form : " What, know ye not 
that your body is the temple of the Holy 
Ghost which is in you, which ye have of 
God, and ye are not your own ? " 

But the mode of treating this symbolism 
by a reference to the particular Temple of 
Solomon, and to the operative art engaged 
in its construction, is an application of the 
idea peculiar to Freemasonry. Hitchcock, 
in his Essay on Swedenborg, thinks that the 
same idea was also shared by the Hermetic 
philosophers. He says: "With perhaps 
the majority of readers, the Temple of 
Solomon, and also the tabernacle, were 
mere buildings — very magnificent, indeed, 
but still mere buildings — for the worship 
of God. But some are struck with many 
portions of the account of their erection ad- 
mitting a moral interpretation ; and while 
the buildings are allowed to stand (or to 
have stood, once,) visible objects, these in- 
terpreters are delighted to meet with indi- 
cations that Moses and Solomon, in build- 
ing the Temples, were wise in the knowledge 
of God and of man ; from which point it 
is not difficult to pass on to the moral 
meaning altogether, and affirm that the 
building, which was erected without ' the 
noise of a hammer, or axe, or any tool of 
iron,' (1 Kings vi. 7,) was altogether a 
moral building — a building of God, not 
made with hands. In short, many see in 
the story of Solomon's Temple a symboli- 
cal representation of Man as the temple 
of God, with its Holy of Holies deep 
seated in the centre of the human heart." 

Spoule'e, John de. He appears to 
have presided over the Masons of England 
in 1350, in the reign of Edward III. Ander- 
son says he was called Master of the "Ghib- 
lim." 



Spreading the Ballot. Taking the 
vote on the application of a candidate for 
initiation or admission. It is an Ameri- 
canism, principally used in the Western 
States. Thus : " The ballot may be spread 
a second time in almost any case if the har- 
mony of the Lodge seems to require it." 
— Swigert, G.\ M:. of Kentucky. "It is 
legal to spread the ballot the third time, if 
for the correction of mistakes, not other- 
wise." — Bob. Morris. It is a technicality, 
and scarcely English. 

Sprengseisen, Christian Fried- 
rich Kessler Von. An ardent adherent 
of Von Hund and admirer of his Templar 
system, in defence of which, and against 
the Spiritual Templarism of Starck, he 
wrote, in 1786, the book, now very rare, 
entitled Anti Saint Nicaise, and other 
works. He was born at Saalsfield, in 1731, 
and died Jan. 11, 1809. See Saint Nicaise. 

Sprig of Acacia. See Acacia. 

Spurious Freemasonry. For this 
term, and for the theory connected with it, 
we are indebted to Dr. Oliver, whose spec- 
ulations led him to the conclusion that in 
the earliest ages of the world there were 
two systems of Freemasonry, the one of 
which, preserved by the patriarchs and their 
descendants, he called Primitive or Pure 
Freemasonry. ( See Primitive Freemasonry. ) 
The other, which was a schism from this 
system, he designated as the Spurious Free- 
masonry of Antiquity. To comprehend 
this system of Oliver, and to understand 
his doctrine of the declension of the Spu- 
rious from the Primitive Freemasonry, we 
must remember that there were two races 
of men descended from the loins of Adam, 
whose history is as different as their char- 
acters were dissimilar. There was the vir- 
tuous race of Seth and his descendants, and 
the wicked one of Cain. Seth and his chil- 
dren, down to Noah, preserved the dogmas 
and instructions, the legends and symbols, 
which had been received from their com- 
mon progenitor, Adam ; but Cain and his 
descendants, whose vices at length brought 
on the destruction of the earth, either total- 
ly forgot or greatly corrupted them. Their 
Freemasonry was not the same as that of 
the Sethites. They distorted the truth, and 
varied the landmarks to suit their own pro- 
fane purposes. At length the two races 
became blended together. The descendants 
of Seth, becoming corrupted by their fre- 
quent communications with those of Cain, 
adopted their manners, and soon lost the 
principles of the Primitive Freemasonry, 
which at length were confined to Noah and 
his three sons, who alone, in the destruc- 
tion of a wicked world, were thought 
worthy of receiving mercy. 

Noah consequently preserved this sys- 



734 



SPURIOUS 



SPURS 



tern, and was the medium of communica- 
ting it to the post-diluvian world. Hence, 
immediately after the deluge, Primitive 
Freemasonry was the only system extant. 

But this happy state of affairs was not to 
last. Ham, the son of Noah, who had been 
accursed by his father for his wickedness, 
had been long familiar with the corruptions 
of the system of Cain, and with the gradual 
deviations from truth which, through the 
influence of evil example, had crept into 
the system of Seth. After the deluge, he 
propagated the worst features of both sys- 
tems among his immediate descendants. 
Two sects or parties, so to speak, now arose 
in the world — one which preserved the 
great truths of religion, and consequently 
of Masonry, which had been handed down 
from Adam, Enoch, and Noah — and anoth- 
er which deviated more and more from this 
pure, original source. On the dispersion at 
the tower of Babel, the schism became still 
wider and more irreconcilable. The le- 
gends of Primitive Freemasonry were al- 
tered, and its symbols perverted to a false 
worship; the mysteries were dedicated to 
the worship of false gods and the practice 
of idolatrous rites, and in the place of the 
Pure or Primitive Freemasonry which con- 
tinued to be cultivated among the patri- 
archal descendants of Noah, was established 
those mysteries of Paganism to which Dr. 
Oliver has given the name of the "Spurious 
Freemasonry." 

It is not to Dr. Oliver, nor to any very 
modern writer, that we are indebted for the 
idea of a Masonic schism in this early age 
of the world. The doctrine that Masonry 
was lost, that is to say, lost in its purity, to 
the larger portion of mankind, at the tower 
of Babel, is still preserved in the ritual of 
Ancient Craft Masonry. And in the de- 
gree of Noachites, a degree which is at- 
tached to the Scottish Rite, the fact is 
plainly adverted to as, indeed, the very 
foundation of the degree. Two races of 
Masons are there distinctly named, the 
Noachites and the Hiramites ; the former 
were the conservators of the Primitive 
Freemasonry as the descendants of Noah ; 
the latter were the descendants of Hiram, 
who was himself of the race which had fallen 
into Spurious Freemasonry, but had re- 
united himself to the true sect at the build- 
ing of King Solomon's Temple, as we shall 
hereafter see. But the inventors of the de- 
gree do not seem to have had any very pre- 
cise notions in relation to this latter part of 
the history. 

The mysteries, which constituted what 
has been thus called Spurious Freemasonry, 
were all more or less identical in character. 
Varying in a few unimportant particulars, 
attributable to the influence of local causes. 



their great similarity in all important points 
showed their derivation from a common 
origin. 

In the first place, they were communi- 
cated through a system of initiation, by 
which the aspirant was gradually prepared 
for the reception of their final doctrines ; 
the rites were performed at night, and in 
the most retired situations, in caverns or 
amid the deep recesses of groves and for- 
ests ; and the secrets were only communi- 
cated to the initiated after the administra- 
tion of an obligation. Thus, Firmicus (As- 
trol., lib. vii.,) tells us that "when Orpheus 
explained the ceremonies of his mysteries 
to candidates, he demanded of them, at the 
very entrance, an oath, under the solemn 
sanction of religion, that they would not 
betray the rites to profane ears." And 
hence, as Warburton says from Horus 
Apollo, the Egyptian hieroglyphic for the 
mysteries was a grasshopper, because that 
insect was supposed to have no mouth. 

The ceremonies were all of a funereal 
character. Commencing in representations 
of a lugubrious description, they celebrated 
the legend of the death and burial of some 
mythical being who was the especial ob- 
ject of their love and adoration. But these 
rites, thus beginning in lamentation, and 
typical of death, always ended in joy. The 
object of their sorrow was restored to life 
and immortality, and the latter part of the 
ceremonial was descriptive of his resurrec- 
tion. Hence, the great doctrines of the 
mysteries were the immortality of the soul 
and the existence of a God. 

Such, then, is the theory on the subject 
of what is called "Spurious Freemasonry," 
as taught by Oliver and the disciples of his 
school. Primitive Freemasonry consisted 
of that traditional knowledge and symbolic 
instruction which had been handed down 
from Adam, through Enoch, Noah, and the 
rest of the patriarchs, to the time of Solo- 
mon. Spurious Freemasonry consisted of 
the doctrines and initiations practised at 
first by the antediluvian descendants of 
Cain, and, after the dispersion at Babel, by 
the Pagan priests and philosophers in their 
"Mysteries." 

Spurs. In the Orders of Chivalry, the 
spurs had a symbolic meaning as im- 
portant as their practical use was neces- 
sary. "To win one's spurs" was a phrase 
which meant " to win one's right to the 
dignity of knighthood." Hence, in the in- 
vestiture of a knight, he was told that the 
spurs were a symbol of promptitude in 
military service ; and in the degradation of 
an unfaithful knight, his spurs were hacked 
off by the cook, to show his utter unwor- 
thiness to wear them. Stowe says, {An- 
nals, 902,) in describing the ceremony of 



SQUARE 



SQUARE 



735 




investing knights : " Evening prayer being 
ended, there stood at the chapel-door the 
king's master-cook, with his white apron 
and sleeves, andchopping-knifeinhis hand, 
gilded about the edge, and challenged their 
spurs, which they redeemed with a noble a 
piece ; and he said to every knight, as they 

Eassed by him : ' Sir Knight, look that you 
e true and loyal to the king, my master, 
or else I must hew these spurs from your 
heels.' " In the Masonic Orders of Chival- 
ry, the symbolism of the spurs has unfortu- 
nately been omitted. 

Square. This is one of the most im- 
portant and significant symbols in Free- 
masonry. As such, it is proper that its true 
form should be pre- 
served. The French 
Masons have almost 
universally given it 
with one leg longer 
than the other, thus 
making it a carpen- 
ter's square. The 
American Masons, 
following the incor- 
rect delineations of Jeremy L. Cross, have, 
while generally preserving the equality of 
length in the legs, unnecessarily marked its 
surface with inches ; thus making it an in- 
strument for measuring length and breadth, 
which it is not. It is simply the trying 
square of a stonemason, and has a plain 
surface; the sides or legs embracing an an- 
gle of ninety degrees, and is intended only 
to test the accuracy of the sides of a stone, 
and to see that its edges subtend the same 
angle. 

In Freemasonry, it is a symbol of moral- 
ity. This is its general signification, and 
is applied in various ways : 1. It presents 
itself to the neophyte as one of the three 
great lights ; 2. To the Fellow Craft as one 
of his working-tools; 3. To the Master 
Mason as the official emblem of the Master 
of the Lodge. Everywhere, however, it 
inculcates the same lesson of morality, of 
truthfulness, of honesty. So universally 
accepted is this symbolism, that it has 
gone outside of the Order, and has been 
found in colloquial language communi- 
cating the same idea. Square, says Halli- 
well, {Diet. Archaisms^) means honest, 
equitable, as in "square dealing." To 
play upon the square is proverbial for to play 
honestly. In this sense the word is found 
in the old writers. 

^ As a Masonic symbol, it is of very an- 
cient date, and was familiar to the Oper- 
ative Masons. In the year 1830, the 
architect, in rebuilding a very ancient 
bridge called Baal bridge, near Limerick, 
in Ireland, found under the foundation- 



stone an old brass square, much eaten away, 
containing on its two surfaces the following 
inscription : I.WILL. STRIUE. TO. LIUE. 
— WITH. LOUE. & CARE. — UPON. 
THE. LEUL.— BY. THE. SQUARE., and 
the date 1517. The modern Speculative 
Mason will recognize the idea of living on 
the level and by the square. This discovery 
proves, if proof were necessary, that the 
familiar idea was borrowed from our Oper- 
ative brethren of former days. 

The square, as a symbol in Speculative 
Masonry, has therefore presented itself 
from the very beginning of the revival pe- 
riod. In the very earliest catechism of the 
last century, of the date of 1725, we find the 
answer to the question, " How many make 
a Lodge?" is '* God and the Square, with 
five or seven right or perfect Masons." 
God and the Square, religion and moral- 
ity, must be present in every Lodge as 
governing principles. Signs at that early 
period were to be made by squares, and the 
furniture of the Lodge was declared to be 
the Bible, Compasses, and Square. 

In all rites and in all languages where 
Masonry has penetrated, the square has 
preserved its primitive signification as a 
symbol of morality. 

Square and Compasses. These two 
symbols have been so long and so universally 
combined, — to teach 
us, as says an early 
ritual, " to square our 
actions and to keep 
them within due 
bounds," they are so 
seldom seen apart, 
but are so kept to- 
gether, either as two great lights, or as a 
jewel worn once by the Master of the 
Lodge, now by the Past Master, — that 
they have come at last to be recognized 
as the proper badge of a Master Mason, 
just as the triple tau is of a Royal Arch 
Mason or the passion cross of a Knight 
Templar. 

So universally has this symbol been 
recognized, even by the profane world, as 
the peculiar characteristic of Freemasonry, 
that it has recently been made in the 
United States the subject of a legal deci- 
sion. A manufacturer of flour having 
made, in 1873, an application to the Patent- 
Office for permission to adopt the square 
and compasses as a trade-mark, the Com- 
missioner of Patents refused the permission 
on the ground that the mark was a Ma- 
sonic symbol. 

"If this emblem," said Mr. J. M. 
Thacher, the Commissioner, "were some- 
thing other than precisely what it is — 
either less known, less significant, or fully 




736 



SQUARE 



SQUIN 



and universally understood — all this might 
readily be admitted. But, considering its pe- 
culiar character and relation to the public, 
an anomalous question is presented. There 
can be no doubt that this device, so com- 
monly worn and employed by Masons, has 
an established mystic significance, univer- 
sally recognized as existing ; whether com- 
prehended by all or not, is not material to 
this issue. In view of the magnitude and 
extent of the Masonic organization, it is 
impossible to divest its symbols, or at least 
this particular symbol — perhaps the best 
known of all — of its ordinary significa- 
tion, wherever displayed, either as an arbi- 
trary character or otherwise. It will be 
universally understood, or misunderstood, 
as having a Masonic significance; and, 
therefore, as a trade-mark, must constantly 
work deception. Nothing could be more 
mischievous than to create as a monopoly, 
and uphold by the power of law, anything 
so calculated, as applied to purposes of 
trade, to be misinterpreted, to mislead all 
classes, and to constantly foster sugges- 
tions of mystery in affairs of business." 

In a religious work by John Davies, en- 
titled Summa Totalis, or All in All and the 
Same Forever, printed in 1607, we find an 
allusion to the square and compasses by a 
profane in a really Masonic sense. The 
author, who proposes to describe mystically 
the form of the Deity, says in his dedica- 
tion: 

" Yet I this forme of formelesse Deity, 
Drewe by the Squire and Compasse of our 
Creed." 

In Masonic symbolism the Square and 
Compasses refer to the Mason's duty to the 
Craft and to himself; hence it is properly a 
symbol of brotherhood, and there signifi- 
cantly adopted as the badge or token of the 
Fraternity. 

Berage, in his work on the high degrees, 
(Les jilus secrets Mysteres des Hants Grades,) 
gives an interpretation to the symbol 
which I have nowhere else seen. He says : 
"The square and the compasses represent 
the union of the Old and New Testaments. 
None of the high degrees recognize this in- 
terpretation, although their symbolism of 
the two implements differs somewhat from 
that of symbolic Masonry. The square is 
with them peculiarly appropriated to the 
lower degrees, as founded on the operative 
art; while the compasses, as an implement 
of higher character and uses, is attributed to 
the degrees, which claim to have a more 
elevated and philosophical foundation. 
Thus they speak of the initiate, when he 
passes from the blue Lodge to the Lodge 
of Perfection, as 'passing from the square 
to the compasses,' to indicate a progressive 



elevation in his studies. Yet even in the 
high degrees, the square and compesses com- 
bined retain their primitive signification 
as a symbol of brotherhood and as a badge 
of the Order." 

Squin de Flexian. A recreant 
Templar, to whom, with Noffodei and, as 
some say, another unknown person, is at- 
tributed the invention of the false accusa- 
tions upon which were based the persecu- 
tions and the downfall of the Order of 
Knights Templars. He was a native of 
the city of Beziers, in the south of France, 
and having been received as a Knight 
Templar, had made so much proficiency in 
the Order as to have been appointed to the 
head of the Priory of Montfaucon. Reg- 
hellini states that both Squin de Flexian 
and Noffodei were Templars, and held the 
rank of Commanders; but Dupuy {Con- 
demnation des Templiers) denies that the 
latter was a Templar. He says : " All his- 
torians agree that the origin of the ruin of 
the Templars was the work of the Prior of 
Montfaucon and of Noffodei, a Florentine, 
banished from his country, and whom no- 
body believes to have been a Templar. 
This Prior, by the sentence of the Grand 
Master, had been condemned, for heresy 
and for having led an infamous life, to pass 
the remainder of his days in a prison. The 
other is reported to have been condemned 
to rigorous penalties by the provost of 
Paris." 

Reghellini's account [La Maconnerie con- 
sider^, etc., I., p. 451,) is more circumstan- 
tial. He says: "In 1506, two Knights 
Templars, Noffodei and Florian, were pun- 
ished for crimes, and lost their Comman- 
deries, that of the latter being Montfaucon. 
They petitioned the Provincial Grand 
Master of Mount Carmel for a restoration 
to their offices, but met with a refusal. 
They then obtained an entrance into the 
Provincial Grand Master's country-house, 
near Milan, and having assassinated him, 
concealed the body in the woods under 
some thick shrubbery ; after which they 
fled to Paris. There they obtained access 
to the king, and thus furnished Philip with 
an occasion for executing his projects, by 
denouncing the Order and exposing to him 
the immense wealth which it possessed. 

"They proposed the abolition of the 
Order, and promised the king, for a reward, 
to be its denouncers. The king accepted 
their proposition, and, assuring them of his 
protection, pointed out to them the course 
which they were to pursue. 

" They associated with themselves a third 
individual, called by historians 'the Un- 
known/ [Vlnconnu;) and Noffodei and Flo- 
rian sent a memorial to Enguerand de Ma- 
rigni, Superintendent of the Finances, in 



SQUIN 



STAFF 



737 



which they proposed, if he would guaran- 
tee them against the attacks of the Order of 
Templars, and grant them civil existence 
and rights, to discover to the king secrets 
which they deemed of more value than the 
conquest of an empire. 

"As a sequel to this first declaration, 
they addressed to the king an accusation, 
which was the same as he had himself dic- 
tated to them for the purpose of the turn 
which he desired to the affair. This accusa- 
tion contained the following charges : 

"1. That the Order of Templars was the 
foe of all kings and all sovereign authority ; 
that it communicated secrets to its initiates 
under horrible oaths, with the criminal 
condition of the penalty of death if they 
divulged them ; and that the secret prac- 
tices of their initiations were the conse- 
quences of irreligion, atheism, and rebel- 
lion. 

" 2. That the Order had betrayed the re- 
ligion of Christ, by communicating to the 
Sultan of Babylon all the plans and opera- 
tions of the Emperor Frederick the Second, 
whereby the designs of the Crusaders for 
the recovery of the Holy Land were frus- 
trated. 

" 3. That the Order prostituted the mys- 
teries most venerated by Christians, by 
making a Knight, when he was received, 
trample upon the Cross, the sign of redemp- 
tion; and abjured the Christian religion by 
making the neophyte declare that the true 
God had never died, and never could die ; 
that they carried about them and wor- 
shipped a little idol called Bafomet; and 
that after his initiation the neophyte was 
compelled to undergo certain obscene prac- 
tices. 

"4. That when a Knight was received, 
the Order bound him by an oath to a com- 
plete and blind obedience to the Grand 
Master, which was a proof of rebellion 
against the legitimate authority. 

" 5. That Good Friday was the day se- 
lected for the grand orgies of the Order. 

" 6. That they were guilty of unnatural 
crimes. 

"7. That they burned the children of 
their concubines, so as to destroy all traces 
of their debauchery." 

These calumnies formed the basis of the 
longer catalogue of accusations, afterwards 
presented by the pope, upon which the 
Templars were finally tried and condemned. 

In the preliminary examinations of the 
accused, Squin de Flexian took an active 
part as one of the commissioners. In the 
pleadings for their defence presented by 
the Knights, they declare that " Knights 
were tortured by Flexian de Beziers, prior 
of Montfaucon, and by the monk, William 
Robert, and that already thirty-six had 
4S 47 



died of the tortures inflicted at Paris, and 
several others in other places." 

Of the ultimate fate of these traitors 
nothing is really known. When the in- 
famous work which they had inaugurated 
had been consummated by the king and 
the pope, as their services were no longer 
needed, they sank into merited oblivion. 
The author of the Secret Societies of the 
Middle Ages, (p. 268,) says : " Squin was 
afterwards hanged, and Noffodei beheaded, 
as was said, with little probability, by the 
Templars." 

Hardly had the Templars, in their pros- 
trate condition, the power, even if they had 
the will, to inflict such punishment. It 
was not Squin, but Marigni, his abettor, 
who was hanged at Montfaucon, by order 
of Louis X., the successor of Philip, two 
years after his persecution Of the Templars. 
The revenge they took was of a symbolic 
character. In the change of the legend of 
the third degree into that of the Templar 
system, when the martyred James de Molay 
was substituted for Hiram Abif, the three as- 
sassins were represented by Squin de Flex- 
ian, Noffodei, and the Unknown. As there 
is really no reference in the historical rec- 
ords of the persecution to this third ac- 
cuser, it is most probable that he is alto- 
gether a mythical personage, invented 
merely to complete the triad of assassins, 
and to preserve the congruity of the Templar 
with the Masonic legend. 

The name of Squin de Flexian, as well 
as that of Noffodei, have been differently 
spelled by various writers, to say nothing 
of the incomprehensible error found in 
some of the oldest French Cahiers of the 
Kadosh, such as that of De la Hogue, where 
the two traitors are named Gerard Tabe 
and Benoit Mehui. The Processus contra 
Templarios calls him Esquius de Flexian 
de Biteriis; and Raynouard always names 
him Squin de Florian, in which he is 
blindly followed by Reghellini, Ragon, and 
Thory. But the weight of authority is in 
favor of Squin de Flexian, which I have ac- 
j cordingly adopted as the true name of this 
j Judas of the Templars. 

Staff. A white staff is the proper in- 

j signia of a Treasurer. In the first proces- 

j sion after the appointment of that offi- 

! cer by the Grand Lodge of England, we 

i find " the Grand Treasurer with the Staff." 

j In this country the use of the staff by the 

j Treasurer of a Lodge has been discontinued. 

It was derived from the old custom for the 

treasurer of the king's household to carry 

a staff as the ensign of authority. In the 

old "Customary Books" we are told that 

the Steward or Treasurer of the household 

— for the offices were formerly identical — 

received the office from the king himself by 



738 



STAIRS 



STARCK 



the presentation of a staff in these words : 
Tennez le boston de nostre maison, " Receive 
the staff of our house." Hence the Grand 
Lodge of England decreed, June 24, 1741, 
that "in the procession in the hall" the 
Grand Treasurer should appear " with the 
staff." 

Stairs, Winding. See Winding Stairs. 

Standard. An ensign in war, being 
that under which the soldiers stand or to 
which they rally in the fight. It is some- 
times used in the higher degrees, in connec- 
tion with the word Bearer, to denote a 
particular oflicer. But the term mostly 
used to indicate any one of the ensigns of 
the different degrees of Masonry is Banner. 

The Grand Standard of the Order of 
Knights Templars in the United States is 
described in the regulations as being " of 
white woollen or silk stuff, six feet in height 
and five feet in width, made tripartite at the 
bottom, fastened at the top to the cross-bar 
by nine rings; in the centre of the field a 
blood-red passion cross, over which the 
motto, In hoc Signo Vinces, and under, Non 
Nobis, Domine ! non Nobis sed Nomini tuo da 
Qloriam ! The cross to be four feet high, 
and the upright and bar to be seven inches 
wide. On the top of the staff a gilded 
globe or ball four inches in diameter, sur- 
mounted by the patriarchal cross, twelve 
inches in height. The cross to be crimson, 
edged with gold." 

The standard of the Order in the An- 
cient and Accepted Scottish Rite is thus 
described in the Fundamental Statutes. It 
is white with a gold fringe, bearing in the 
centre a black double-headed eagle with 
wings displayed ; the beaks and thighs are 
of gold ; it holds in one talon the golden 
hilt and in the other the silver blade of an 
antique sword, placed horizontally from 
right to left; to the sword is suspended the 
Latin device, in letters of gold, Deus me- 
umque Jus. The eagle is crowned with a 
triangle of gold, and holds a purple band 
fringed with gold and strewn with golden 
stars. 

There is really no standard of the Order 
properly belonging to Symbolic or Royal 
Arch Masonry. Many Grand Chapters, 
however, and some Grand Lodges in this 
country, have adopted for a standard the 
blazonment of the arms of Masonry first 
made by Dermott for the Athol Grand 
Lodge of Masons. In the present condi- 
tion of the ritual, occasioned by the dissev- 
erance of the Royal Arch degree from the 
Master's, and its organization as a distinct 
system, this standard, if adopted at all, 
would be most appropriate to the Grand 
Chapters, since its charges consist of sym- 
bols no longer referred to in the ritual of 
Symbolic Masonry. 



Standard-Bearer. An oflicer in a 
Commandery of Knights Templars, whose 
duty it is to carry and protect the standard 
of the Order. A similar officer exists in 
several of the high degrees. 

Stand to and Abide by. The cov- 
enant of Masonry requires every Mason 
" to stand to and abide by " the laws and 
regulations of the Order, whether expressed 
in the edicts of the Grand Lodge, the by- 
laws of his Lodge, or the landmarks of the 
Institution. The terms are not precisely 
synonymous, although generally considered 
to be so. To stand to has a somewhat active 
meaning, and signifies to maintain and de- 
fend the laws; while to abide by is more pas- 
sive in meaning, and signifies to submit to 
the award made by such laws. 

Star. In the French and Scottish 
Rites lighted candles or torches are called 
stars when used in some of the ceremo- 
nies, especially in the reception of distin- 
guished visitors, where the number of 
lights or stars with which the visitor is 
received is proportioned to his rank; but 
the number is always odd, being 3, 5, 7, 9, 
or 11. 

Star, Blazing. See Blazing Star. 

Star, Eastern. See Eastern Star. 

Star, Five - Pointed. See Five- 
Pointed Star. 

Star in tbe East. The Blazing Star 
is thus called by those who entertain the 
theory that there is "an intimate and 
necessary connection between Masonry and 
Christianity." This doctrine, which Dr. 
Oliver thinks is "the fairest gem that 
Masonry can boast," is defended by him in 
his early work entitled The Star in the East. 
The whole subject is discussed in the 
article Blazing Star, which see. 

Star of Jerusalem. A degree cited 
in the nomenclature of Fustier. 

Star of the Syrian Knights. 
(Ftoile des Chevaliers Syriens.) The Order 
of Syrian Knights of the Star is contained 
in the collection of Pyron. It is divided 
into three degrees — Novice, Professed, and 
Grand Patriarch. 

Starch, Joliaim August von. 
Von Starck, whose life is closely connected 
with the history of German Freemasonry, 
and especially with that of the Rite of 
Strict Observance, was born at Schwerin, 
October 29, 1741. He studied at the Uni- 
versity of Gottingen, and was made in 1761 
a Freemason in a French Military Lodge. 
In 1763 he went to St. Petersburg, where 
he received the appointment of teacher in 
one of the public schools. There, too, it 
is supposed that he was adopted into the 
Rite of Melesino, then flourishing in the 
Russian capital, and became first acquainted 
with the Rite of Strict Observance, in which 



STARCK 



STARCK 



739 



he afterwards played so important a part. 
After two years' residence at St. Petersburg, 
he went for a short time to England, and 
was in August, 1766, in Paris. In 1767 he 
was director of the schools at Wismar, 
where he was Junior Warden of the Lodge 
of the Three Lions. In 1770 he was called 
to Konigsberg, to occupy the chair of the- 
ology, and to fill the post of court chaplain. 
The following year he resigned both offices, 
and retired to Mettau, to devote himself 
to literary and philosophical pursuits. But 
in 1781 the court at Darmstadt conferred 
upon him the posts of chief preacher and 
the first place in the consistory, and there 
he remained until his death, which occurred 
March 3, 1816. 

The knowledge that Starck acquired of 
the Rite of Strict Observance convinced 
him of its innate weakness, and of the ne- 
cessity of some reformation. He therefore 
was led to the idea of reviving the spiritual 
branch of the Order, a project which he 
sought to carry into effect, at first quietly 
and secretly, by gaining over influential 
Masons to his views. In this he so far suc- 
ceeded as to be enabled to establish, in 1767, 
the new system of clerical Knights Tem- 
plars, as a schism from the Strict Observ- 
ance, and to which he gave the name of 
Clerks of Relaxed Observance. It consisted 
of seven degrees, as follows : 1. Apprentice; 
2. Fellow; 3. Master; 4. Young Scottish 
Master; 5. Old Scottish Master, or Knight 
of St. Andrew ; 6. Provincial Chapter of 
the Red Cross; 7. Magus, or Knight of 
Brightness and Light ; which last degree 
was divided into five classes, of Novice, 
Levite, and Priest — the summit of the 
Order being Knight Priest. Thus he em- 
bodied the idea that Templarism was a 
hierarchy, and that not only was every Ma- 
son a Templar, but every true Templar was 
both a Knight and a Priest. Starck, who was 
originally a Protestant, had been secretly 
connected with Romanism while in Paris ; 
and he attempted surreptitiously to intro- 
duce Roman Catholicism into his new sys- 
tem. He professed that the Rite which he 
was propagating was in possession of secrets 
not known to the chivalric branch of the 
Order; and he demanded, as a prerequisite 
to admission, that the candidate should be 
a Roman Catholic, and have previously 
received the degrees of Strict Observance. 

Starck entered into a correspondence with 
Von Hund, the head of the Rite of Strict 
Observance, for the purpose of effecting a 
fusion of the two branches — the chivalric 
and the spiritual. But, notwithstanding 
the willingness of Von Hund to accept any 
league which promised to give renewed 
strength to his own decaying system, the 
fusion was never effected. It is true that 



in 1768 there was a formal union of the two 
branches at Wismar, but it was neither sin- 
cere nor permanent. At the Congress of 
Brunswick, in 1775, the clerical branch se- 
ceded and formed an independent Order; 
and, after the death of Von Hund, the 
Lodges of the Strict Observance abandoned 
their name, and called themselves the 
United German Lodges. The spiritual 
branch, too, soon began to lose favor with 
the German Freemasons, partly because 
the Swedish system was getting to be popu- 
lar in Germany, and partly because Starck 
was suspected of being in league with the 
Catholics, for whose sake he had invented 
his system. Documentary evidence has 
since proved that this suspicion was well 
founded. Ragon says that the Order con- 
tinued in successful existence until the 
year 1800 ; but I doubt if it lasted so long. 

The German writers have not hesitated 
to accuse Starck of having been an emissary 
of the Jesuits, and of having instituted his 
Rite in the interests of Jesuitism. This, 
of course, rendered both him and the Rite 
unpopular, and gave an impetus to its de- 
cay and fall. Starck himself, even before 
his appointment as court chaplain at Darm- 
stadt, in 1781, had, by his own confession, 
not only abandoned the Rite, but all inter- 
est in Freemasonry. In 1785 he wrote his 
Saint Nicaise, which was really anti-Ma- 
sonic in principle, and in 1787 he published 
his work Ueber Kripto-Catholicesmus, etc., 
or A Treatise on Secret Catholicism, on Prose- 
lyte Making, on Jesuitism, and on Secret So- 
cieties, which was a controversial work di- 
rected against Nicolai, Gadicke, and Biester. 
In this book he says : " It is true that in my 
youthful days I was a Freemason. It is 
also true that when the so-called Strict Ob- 
servance was introduced into Masonry I 
belonged to it, and was, like others, an 
Eques, Socius, Armiger, Commendator, Pre- 
fect, and Sub-Prior; and, having taken 
some formal cloister-like profession, I have 
been a Clericus. But I have withdrawn 
from all that, and all that is called Free- 
masonry, for more than nine years." 

While an active member of the Masonic 
Order, whatever may have been his secret 
motives, he wrote many valuable Masonic 
works, which produced at the time of their 
appearance a great sensation in Germany. 
Such were his Apology for the Order of 
Freemasonry, Berlin, 1778, which went 
through many editions ; On the Design of 
the Order of Freemasonry, Berlin, 1781 ; 
and On the Ancient and Modern Mysteries, 
1782. He was distinguished as a man of 
letters and as a learned theologian, and has 
left numerous works on general literature 
and on religion, the latter class showing an 
evident leaning towards the Roman Catho- 



740 



STARE 



STATISTICS 



lie faith, of which he was evidently a par- 
tisan. "There is," says Feller, {Biog. 
Unw.,) "in the life of Starck something 
singular, that has never been made public." 
I think the verdict is now well established, 
that in his labors for the apparent reforma- 
tion of Freemasonry there was a deplorable 
want of honesty and sincerity, and that he 
abandoned the Order finally because his 
schemes of ambition failed, and the Jesuiti- 
cal designs with which he entered it were 
frustrated. 

Stare Super Vias Antiquas. (To 
stand on the old paths.) A Latin adage, ap- 
propriately applied as a Masonic motto to 
inculcate the duty of adhering to the an- 
cient landmarks. 

State. The political divisions of the 
United States are called States and Terri- 
tories. In every State and in every popu- 
lous Territory there is a Grand Lodge and 
a Grand Chapter, each of which exercises 
exclusive jurisdiction over all the Lodges 
and Chapters within its political bounda- 
ries ; nor does it permit the introduction 
of any other Grand Lodge or Grand Chap- 
ter within its limits; so that there is, and 
can be, but one Grand Lodge and one 
Grand Chapter in each State. In most of 
the States there are also a Grand Council 
of Royal and Select Masters, and a Grand 
Commandery of Knights Templars, which 
claim the same right of exclusive jurisdic- 
tion. See Jurisdiction of a Grand Lodge. 

Stations. The positions occupied by 
the subordinate officers of a Lodge are 
called places, as "the Junior Deacon's 
place in the Lodge." But the positions oc- 
cupied by the Master and Wardens are 
called stations, as "the Senior Warden's 
station in the Lodge." This is because 
these three officers, representing the sun in 
his three prominent points of rising, cul- 
minating, and setting, are supposed to be 
stationary, and therefore remain in the spot 
appropriated to them by the ritual, while 
the Deacon and other officers are required 
to move about from place to place in the 
Lodge. 

Statistics of Freemasonry. The 
assertion that " in every land a Mason may 
find a home, and in every clime a brother," 
is well sustained by the statistics of the 
Order, which show that, wherever civilized 
men have left their footprints, its temples 
have been established. It is impossible to 
venture on anything more than a mere 
approximation to the number of Freema- 
sons scattered over the world ; but if we 
are correct in believing that there are more 
than 400,000 Masons in the United States 
of America, any estimate that would place 
the whole number of the Fraternity every- 
where dispersed at less than a million and 



a half would be a very low estimate. The 
following is a table of the countries in 
which Freemasonry is openly practised 
with the permission of the public authori- 
ties, omitting the States, now, by the 
increasing spirit of tolerance, very few, in- 
deed, where the suspicions of the govern- 
ment compel the Masons, if they meet at 
all, to meet in private : 

I. Europe. 



Anhalt-Bernburg, 
Anhalt-Dessau, 
Bavaria, 
Belgium, 
Bremen, 
Brunswick, 
Denmark, 
England, 
France, 
Germany, 
Greece, 
Hamburg, 
Hanover, 
Hesse-Darmstadt, 
Holland, 

Holstein- Oldenburg, 
Hungary, 
Ionian Islands, 
Ireland, 
Italy, 
Malta, 

Mecklenburg- 
Schwerin, 



Netherlands, 

Norway, 

Portugal, 

Posen, Duchy of, 

Prussia, 

Prussian Poland, 

Saxe, 

Saxe-Coburg, 

Saxe-Gotha, 

Saxe-Hildburg- 

hausen, 
Saxe-Meiningen, 
Saxe-Weimar, 
Saxony, 
Schwarzburg- 

Eudolstadt, 
Scotland, 
Spain, 
Sweden, 
Switzerland, 
Wurtemberg. 



II. Asia. 



Ceylon, 
China, 
India, 
Japan, 



Persia, 

Pondicherry 

Turkey. 



III. OCEANICA. 



New South Wales, 

Java, 

New Zealand, 



Sumatra, 
Sandwich Islands. 



IV. Africa. 

Algeria, Guinea, 

Bourbon, Isle of, Mauritius, 

Canary Islands, Mozambique, 
Cape of Good Hope Senegambia, 

Egypt, St. Helena. 
Goa, 

V. America. 



Antigua, 

Argentine Eepublic, 

Barbadoes, 

Bermudas, 

Brazil, 

Canada, 

Carthagena, 

Chili, 

Colombia, 



Martinico, 

Mexico, 

New Brunswick, 

New Grenada, 

Nova Scotia, 

Panama, 

Peru, 

Eio de la Plata, 

St. Bartholomew's, 



STATUTE 



ST. CLAIR 



741 



St. Christopher's, 
Curaqoa, 
Dominica, 
Dutch Guiana, 
English Guiana, 
French Guiana, 
Guadeloupe, 
Hayti, 
Jamaica, 



St. Croix, 
St. Eustatia, 
St. Martin, 
St. Thomas, 
St. Vincent, 
Trinidad, 
United States, 
Uruguay, 
Venezuela. 



Statute of Henry VI. See La- 
borers, Statute of. 

Statutes. The permanent rules by 
which a subordinate Lodge is governed are 
called its By-Laws; the regulations of a 
Grand Lodge are called its Constitution; 
but the laws enacted for the government 
of a Supreme Council of the Scottish Rite 
are denominated Statutes. 

St. Clair Charters. In the Advo- 
cates' Library, of Edinburgh, is a manu- 
script entitled "Hay's MSS.," which is, 
says Lawrie, "a collection of several things 
relating to the historical account of the 
most famed families of Scotland. Done by 
Richard Augustine Hay, Canon Regular 
of Sainte Genevefs of Paris, Prior of Sainte 
Pierremont, etc., Anno Domini 1706." 
Among this collection are two manuscripts, 
supposed to have been copied from the 
originals by Canon Hay, and which are 
known to Masonic scholars as the "St. 
Clair Charters." These copies, which it 
seems were alone known in the last cen- 
tury, were first published by Lawrie, in his 
History of Freemasonry, where they consti- 
tute Appendixes I. and II. But it appears 
that the originals have since been dis- 
covered, and they have been republished 
by Bro. W. J. Hughan, in his Unpublished 
Records of the Craft, with the following 
introductory account of them by Bro. D. 
Murray Lyon : 

"These MSS. were several years ago 
accidentally discovered by David Laing, 
Esq., of the Signet Library, who gave them 
to the late Bro. Aytoun, Professor of Belles- 
Lettres in the University of Edinburgh, in 
exchange for some antique documents he 
had. The Professor presented them to the 
Grand Lodge of Scotland, in whose reposi- 
tories they now are. There can be no 
doubt of their identity as originals. We 
have compared several of the signatures 
with autographs in other MSS. of the time. 
The charters are in scrolls of paper, — the 
one 15 by 11J inches, the other 26 by 11J 
inches, — and for their better preservation 
have been affixed to cloth. The caligraphy 
is beautiful ; and though the edges of the 
paper have been frayed, and holes worn in 
one or two places where the sheets had 
been folded, there is no difficulty in sup- 
plying the few words that have been ob- 
literated, and making out the whole of the 



text. About three inches in depth at the 
bottom of No. 1, in the right hand corner, 
is entirely wanting, which may have con- 
tained some signatures in addition to those 
given. The left hand bottom corner of No. 
2 has been similarly torn away, and the 
same remark with regard to signatures may 
apply to it. The first document is a letter 
of jurisdiction, granted by the Freemen 
Masons of Scotland to William St. Clair 
of Roslin, (probable date 1600-1.) The 
second purports to have been granted by 
the Freemen Masons and Hammermen of 
Scotland to Sir William St. Clair of Roslin, 
(probable date May 1, 1628.) " 

However difficult it may be to decide as 
to the precise date of these charters, there 
are no Masonic manuscripts whose claim 
to authenticity is more indisputable; for 
the statements which they contain tally 
not only with the uniformly accepted tra- 
ditions of Scotch Masonry, but with the 
written records of the Grand Lodge of 
Scotland, both of which show the intimate 
connection that existed between the Free- 
masonry of that kingdom and the once 
powerful but now extinct family of St. 
Clair. 

St. Clair, William. The St. Clairs 
of Roslin, or, as it is often spelled, of Ross- 
lyn, held for more than three hundred years 
an intimate connection with the history of 
Masonry in Scotland. William St. Clair, 
Earl of Orkney and Caithness, was, in 1441, 
appointed by King James II. the Patron 
and Protector of the Masons of Scotland, 
and the office was made hereditary in his 
family. Charles Mackie says of him, (Lond. 
Freem., May, 1851, p. 166,) that "he was 
considered one of the best and greatest 
Masons of the age." He planned the con- 
struction of a most magnificent collegiate 
church at his palace of Roslin, of which, 
however, only the chancel and part of the 
transept were completed. To take part in 
this design, he invited the most skilful 
Masons from foreign countries; and in order 
that they might be conveniently lodged 
and carry on the work with ease and dis- 
patch, he ordered them to erect the neigh- 
boring town of Roslin, and gave to each 
of the most worthy a house and lands. 
After his death, which occurred about 
1480, the office of hereditary Patron was 
transmitted to his descendants, who, says 
Lawrie, (Hist., p. 100,) "held their princi- 
pal annual meetings at Kilwinning." 

The prerogative of nominating the office- 
bearers of the Craft, which had always 
been exercised by the kings of Scotland, 
appears to have been neglected by James 
VI. after his accession to the throne of 
England. Hence the Masons, finding them- 
selves embarrassed for want of a Protector, 



742 



ST. CLAIR 



ST. CLAIR 



about the year 1600, (if that be the real 
date of the first of the St. Clair Manu- 
scripts,)- appointed William St. Clair of 
Roslin, for himself and his heirs, their 
"patrons and judges." After presiding 
over the Order for many years, says Law- 
rie, William St. Clair went to Ireland, and 
in 1630 a second Charter was issued, grant- 
ing to his son, Sir William St. Clair, the 
same power with which his father had been 
invested. This Charter having been signed 
by the Masters and Wardens of the princi- 
pal Lodges of Scotland, Sir William St. 
Clair assumed the active administration of 
the affairs of the Craft, and appointed his 
Deputies and Wardens, as had been cus- 
tomary with his ancestors. For more than 
a century after this renewal of the compact 
between the Lairds of Roslin and the Ma- 
sons of Scotland, the Craft continued to 
flourish under the successive heads of the 
family. 

But in the year 1736, William St. Clair, 
Esq., to whom the Hereditary Protectorship 
had descended in due course of succession, 
having no children of his own, became 
anxious that the office of Grand faster 
should not become vacant at his death. 
Accordingly, he assembled the members" of 
the Lodges of Edinburgh and its vicinity, 
and represented to them the good effects 
that would accrue to them if they should 
in future have at their head a Grand Master 
of their own choice, and declared his inten- 
tion to resign into the hands of the Craft 
his hereditary right to the office. It was 
agreed by the assembly that all the Lodges 
of Scotland should be summoned to appear 
by themselves, or proxies, on the approach- 
ing St. Andrew's day, at Edinburgh, to 
take the necessary steps for the election of 
a Grand Master. 

In compliance with the call, the repre- 
sentatives of thirty-two Lodges met at 
Edinburgh on the 30th of November, 1736, 
when William St. Clair tendered the fol- 
lowing resignation of his hereditary office : 
" I, William St. Clair, Esq., of Roslin, 
taking into my consideration that the Ma- 
sons in Scotland did, by several deeds, con- 
stitute and appoint William and Sir Wil- 
liam St. Clairs of Roslin, my ancestors and 
their heirs, to be their patrons, protectors, 
judges, or masters ; and that my holding 
or claiming any such jurisdiction, right, or 
privilege might be prejudicial to the Craft 
and vocation of Masonry, whereof I am a 
member; and I, being desirous to advance 
and promote the good and utility of the 
said Craft of Masonry to the utmost of my 
power, do therefore hereby, for me and my 
heirs, renounce, quit-claim, overgive, and 
discharge all right, claim, or pretence that 
I, or my heirs, had, have, or any ways may 



have, pretended to, or claim to be, patron, 
protector, judge, or mas'ter of the Masons 
in Scotland, in virtue of any deed or deeds 
made and granted by the said Masons, or 
of any grant or charter made by any of the 
kings of Scotland to and in favor of the 
said William and Sir William St. Clairs of 
Roslin, my predecessors, or any other man- 
ner or way whatsoever, for now and ever ; 
and I bind and oblige me and my heirs to 
warrant this present renunciation and dis- 
charge at all hands. And I consent to the 
registration hereof in the books of council 
and session, or any other judges' books 
competent therein to remain for preserva- 
tion." And then follows the usual formal 
and technical termination of a deed. 

The deed of resignation having been ac- 
cepted, the Grand Lodge proceeded to the 
election of its office-bearers, when William 
St. Clair, as was to be expected, was unan- 
imously chosen as Grand Master ; an office 
which, however, he held but for one year, 
being succeeded in 1737 by the Earl of 
Cromarty. He lived, however, more than 
half a century afterwards, and died in 
January, 1778, in the seventy-eighth year 
of his age. 

The Grand Lodge of Scotland was not 
unmindful of his services to the Craft, and 
on the announcement of his death a funeral 
Lodge was convened, when four hundred 
brethren, dressed in deep mourning, being 
present, Sir William Forbes, who was then 
the Grand Master, delivered an impressive 
address, in the course of which he paid the 
following tribute to the character of St. 
CI air. After alluding to his voluntary resig- 
nation of his high office for the good of 
the Order, he added : " His zeal, however, 
to promote the welfare of our society was 
not confined to this single instance ; for he 
continued almost to the very close of life, 
on all occasions where his influence or his 
example could prevail, to extend the spirit 
of Masonry and to increase the number of 
the brethren. ... To these more conspicu- 
ous and public parts of his character I am 
happy to be able to add, that he possessed 
in an eminent degree the virtues of a benev- 
olent and good heart — virtues which ought 
ever to be the distinguishing marks of a 
true brother." 

Bro. Charles Mackie, in the London Free- 
masons' Quarterly Review, (1831, p. 167,) 
thus describes the last days of this ven- 
erable patron of the Order. " William St. 
Clair of Roslin, the last of that noble 
family, was one of the most remarkable 
personages of his time ; although stripped 
of his paternal title and possessions, he 
walked abroad respected and reverenced. 
He moved in the first society; and if he 
did not carry the purse, he was stamped 



STEINBACH 



STIRLING 



743 



with the impress of nobility. He did not 
require a cubit to be added to his stature, 
for he was considered the stateliest man of 
his age." 

Steiubacn, Erwin of. See Erwin 
of Steinbach. 

Steinmetz. German. A stonemason. 
For an account of the German fraternity of 
Steinmetzen, see Stonemasons of the Middle 
Ages. 

Step. The step can hardly be called a 
mode of recognition, although Apuleius in- 
forms us that there was a peculiar step in 
the Osiriac initiation which was deemed a 
sign. It is in Freemasonry rather an 
esoteric usage of the ritual. The steps can 
be traced back as far as to at least the 
middle of the last century, in the rituals of 
which they are fully described. The custom 
of advancing in a peculiar manner and 
form, to some sacred place or elevated per- 
sonage, has been preserved in the customs 
of all countries, especially among the 
Orientalists, who resort even to prostrations 
of the body when approaching the throne 
of the sovereign or the holy part of a reli- 
gious edifice. The steps of Masonry are 
symbolic of respect and veneration for the 
altar, whence Masonic light is to emanate. 

In former times, and in some of the high 
degrees, a bier or coffin was placed in front 
of the altar, as a well-known symbol, and 
in passing over this to reach 
the altar, those various posi- 
tions of the feet were neces- 
sarily taken which constitute 
the proper mode of advancing. 
Respect was thus necessarily 
paid to the memory of a 
worthy artist as well as to the 
holy altar. Lenning says of 
the steps — which the German 
Masons call die Schritte der 
Aufzunehmenden, the steps of 
the recipients, and the French, 
les pas Mystlrieux, the mys- 
terious steps — that "every degree has a 
different number, which are made in a dif- 
ferent way, and have an allegorical mean- 
ing." Of the "allegorical meaning" of 
those in the third degree, I have spoken 
above as explicitly as would be proper. 
G'adicke says: "The three grand steps 
symbolically lead from this life to the 
source of all knowledge." 

It must be evident to every Master Mason, 
without further explanation, that the three 
steps are taken from the place of darkness 
to the place of light, either figuratively or 
really over a coffin, the symbol of death, to 
teach symbolically that the passage from 
the darkness and ignorance of this life is 
through death to the light and knowledge 
of the eternal life. And this, from the 




earliest times, was the true symbolism of 
the step. 
Steps on the Master's Carpet. 

The three steps delineated on the Master's 
carpet, as one of trie symbols of the third 
degree, refer to the three steps or stages of 
human life — youth, manhood, and old age. 
This symbol is one of the simplest forms 
or modifications of the mystical ladder, 
which pervades all the systems of initia- 
tion ancient and modern. 

St er kin. One of the 'three Assassins, 
according to the Hiramic legend of some 
of the high degrees. Lenning says the 
word means vengeance: I know not on what 
authority. STR are the letters of the Chal- 
daic verb to strike a blovj, and it may be that 
the root of the name will be there found ; 
but the Masonic corruptions of Hebrew 
words often defy the rules of etymology. I 
am much inclined to b'elieve that this and 
some kindred words are mere anagrams, or 
corruptions introduced into the high de- 
grees by the adherents of the Pretender, 
who sought in this way to do honor to the 
friends of the house of Stuart, or to cast 
infamy on its enemies. See Romvel. 

Stewards. Officers in a Symbolic 
Lodge, whose appointment is generally 
vested in the Junior Warden. Their duties 
are, to assist in the collection of dues and 
subscriptions ; to prtvide the necessary re- 
freshments, and make a regular report to 
the Treasurer; and generally to aid the 
Deacons and other officers in the perform- 
ance of their duties. They usually carry 
white rods, and the jewel of their office is a 
cornucopia, which is a symbol of plenty. 

Stewards, Grand. . See Grand 
Stewards. 

Stewards' Lodge. See Grand 
Stewards' Lodge. 

Stirling. A city in Scotland which 
was the seat of a Lodge called the "Stirling 
Ancient Lodge," which the author of the 
introduction to the General .Regulations of 
the Supreme Grand Chapter of Scotland says 
conferred the degrees of Royal Arch, Red 
Cross or Ark, the Sepulchre, Knight of 
Malta, and Knight Templar until about the 
beginning of the last century, when two 
Lodges were formed — one for the cultiva- 
tion of St. John's Masonry, which was the 
old one, and a new one called the " Royal 
Arch," for the high degrees ; although it, 
too, soon began to confer the first three 
degrees. The "Ancient Lodge" joined 
the Grand Lodge of Scotland at its forma- 
tion in 1736, but the new Lodge remained 
independent until 1759. 

The same authority tells us that " in the 
Stirling Ancient Lodge are still preserved 
two old, rudely - engraved brass plates: 
one of these relates to the first two degrees 



744 



ST. LEGER 



STONEMASONS 



of Masonry; the other contains on the 
one side certain emblems belonging to a 
Master's Lodge, and on the reverse five 
figures; the one at the top is called the 
' Jiedd Cross or Ark.' At the bottom is a 
series of concentric arches, which might be 
mistaken for a rainbow, were there not a 
keystone on the summit, indicative of an 
arch. The three other figures are inclosed 
within a border; the upper is called the 
' Sepulchre ;' the second, ' Knight of Malta;' 
and the third, ' Knight Templar.' The age 
of these plates is unknown, but they can 
scarcely be more modern than the begin- 
ning or middle of the seventeenth cen- 
tury. " 

So circumstantial a description, inserted, 
too, in a book of official authority, would 
naturally lead to the conclusion that these 
plates must have been in existence in 1845, 
when the description was written. If they 
ever existed, they have now disappeared, nor 
have any traces of them been discovered. 
Bro. W. James Hughan, whose indefatiga- 
ble labors have been rewarded with so 
many valuable discoveries, has failed, in this 
search, to find success. He says, (Lond. 
Freemason,) "I spent some weeks, in odd 
hours, looking up the question a few years 
ago, and wrote officials in Edinburgh and 
at Stirling, and also made special inquiries 
at Stirling by kind to-operation of Ma- 
sonic students who also investigated the 
matter; but all our many attempts only 
resulted in confirming what I was told at 
the outset, viz., that ' No one knows aught 
about them, either in Stirling or elsewhere. 
The friends at Stirling say the plates were 
sent to Edinburgh, and never returned, and 
the Fraternity at Edinburgh declared they 
were returned, and have since been lost.' " 

St. Iieger. See Aldworth. 

St. Martin. See Saint Martin. 

Stockings. In the last century, when 
knee-breeches constituted a portion of the 
costume of gentlemen, Masons were re- 
quired, by a ritual regulation, to wear white 
stockings. The fashion having expired, the 
regulation is no longer in force. 

StoLkin. In the elu degrees this is the 
name of one of those appointed to search for 
the criminals commemorated in the legend 
of the third degree. It is impossible to trace 
its derivation to any Hebrew root. It may 
be an anagram of a name, perhaps that of 
one of the friends of the house of Stuart. 

Stone. The stone, on account of its 
hardness, has been from the most ancient 
times a symbol of strength, fortitude, 
and a firm foundation. The Hebrew word 
|3X, EBEN, which signifies a stone, is de- 
rived, by Gesenius, from an obsolete root, 
ABAN, to build, whence aban, an architect ; 
and he refers it to AM AN AH, which means 



a column, a covenant, and truth. The stone, 
therefore, says Portal, {Symb. des Egypt.,) 
may be considered as the symbol of faith 
and truth : whence Christ taught the very 
principle of symbology, when he called 
Peter, who represented faith, the rock or 
stone on which he would build his Church. 
But in Hebrew as well as in Egyptian sym- 
bology the stone was also sometimes the 
symbol of falsehood. Thus the name of 
Typhon, the principle of evil in the Egyp- 
tian theogony, was always written in the 
hieroglyphic characters with the determi- 
native sign for a stone. But the stone of 
Typhon was a hewn stone, which had the 
same evil signification in Hebrew. Hence 
Jehovah says in Exodus, " Thou shalt not 
build me an altar of hewn stone;" and 
Joshua built, in Mount Ebal, " an altar of 
whole stones, over which no man hath lift 
up any iron." The hewn stone was there- 
fore a symbol of evil and falsehood ; the 
unhewn stone of good and truth. This must 
satisfy us that the Masonic symbolism of 
the stone, which is the converse of this, has 
not been derived from either the Hebrew 
or the Egyptian symbology, but sprang 
from the architectural ideas of the Opera- 
tive Masons; for in Masonry the rough 
ashlar, or unhewn stone, is the symbol of 
man's evil and corrupt condition ; while the 
perfect ashlar, or the hewn stone, is the sym- 
bol of his improved and perfected nature. 

Stone, Corner. See Corner-Stone. 

Stone, Cubical. See Cubical Stone. 

Stone Manuscript. This Manu- 
script is no longer in existence, having been 
one of those which was destroyed, in 1720, 
by some too scrupulous brethren. Preston 
(ed. 1755, p. 190,) describes it as " an old 
manuscript, which was destroyed with 
many others in 1720, said to have been in 
the possession of Nicholas Stone, a curious 
sculptor under Inigo Jones." Preston gives, 
however, an extract from it, which details 
the affection borne by St. Alban for the 
Masons, the wages he gave them, and the 
charter which he obtained from the king 
to hold a general assembly. (See Saint 
Alban.) Anderson, (2d ed., p. 99,) who calls 
Stone the Warden of Inigo Jones, intimates 
that he wrote the Manuscript, and gives it 
as authority for a statement that in 1607 
Jones held the Quarterly Communications. 
The extract made by Preston, and the brief 
reference by Anderson, are all that is left 
of the Stone Manuscript. 

Stonemasons of the Middle 
Ages. The history of the origin and pro- 
gress of the Brotherhood of Stonemasons 
in Europe, during the Middle Ages, is of 
great importance, as a study, to the Masonic 
scholar, because of the intimate connection 
that existed between that Brotherhood and 



STONEMASONS 



STONEMASONS 



745 



the Fraternity of Freemasons. Indeed, the 
history of the one is but the introduction 
to the history of the other. In an histor- 
ical excursus, we are compelled to take up 
the speculative science where we find it 
left by the operative art. Hence, whoever 
shall undertake to write a history of Free- 
masonry, must give, for the completiou of 
his labor, a very full consideration to the 
Brotherhood of Stonemasons. 

In the year 1820, there issued from the 
press of Leipsic, in Germany, a work, by 
Dr. Christian Ludwig Steiglitz, under the 
title of Von AltdeuUcher Baukunst, that is, 
" An Essay on the Old German Architec- 
ture." In this work the author traces, with 
great exactness, the rise and the progress 
of the fraternities of Stonemasons from 
the earliest times, through the Middle 
Ages, until their final absorption into the 
associations of Freemasons. From the 
labors of Dr. Steiglitz, collated with some 
other authorities in respect to matters upon 
which he is either silent or erroneous, I 
have compiled the following sketch. 

It is universally admitted that, in the 
early ages of Christianity, the clergy alone 
were the patrons of the arts and sciences. 
This was because all learning was then al- 
most exclusively confined to ecclesiastics. 
Very few of the laity could read or write, 
and even kings affixed the sign of the cross, 
in the place of their signatures, to the 
charters and other documents which they 
issued, because, as they frankly confessed, 
of their inability to write their names ; and 
hence comes the modern expression of sign- 
ing a paper, as equivalent to subscribing 
the name. 

From the time of Charlemagne, in the 
eighth century, to the middle of the twelfth, 
all knowledge and practice of architecture, 
painting, and sculpture were exclusively 
confined to the monks ; and bishops person- 
ally superintended the erection of the 
churches and cathedrals in their dioceses, 
because not only the principles, but the 
practice of the art of building were secrets 
scrupulously maintained within the walls 
of cloisters, and utterly unknown to lay- 
men. 

Many of the founders of the Monastic 
Orders, and especially among these St. 
Benedict, made it a peculiar duty for the 
brethren to devote themselves to archi- 
tecture and church building. The Eng- 
lish monk Winfrid, better known in ec- 
clesiastical history as St. Boniface, and 
who, for his labors in Christianizing that 
country, has been styled the Apostle 
of Germany, followed the example of his 
predecessors in the erection of German 
monasteries. In the eighth century he 
organized an especial class of monks for 
4T 



the practice of building, under the name 
of Operarii, or Craftsmen, and Magistri 
Operum, or Masters of the Works. The 
labors and duties of these monks were di- 
vided. Some of them designed the plan 
of the building ; others were painters and 
sculptors ; others were occupied in working 
in gold and silver and embroidery; and 
others again, who were called Ccementarii, 
or Stonemasons, undertook the practical 
labors of construction. Sometimes, espe- 
cially in extensive buildings, where many 
workmen were required, laymen were also 
employed, under the direction of the 
monks. So extensive did these labors be- 
come, that bishops and abbots often derived 
a large portion of their revenues from the 
earnings of the workmen in the monas- 
teries. 

Among the laymen who were employed 
in the monasteries as assistants and labor- 
ers, many were of course possessed of su- 
perior intelligence. The constant and 
intimate association of these with the 
monks in the prosecution of the same de- 
sign led to this result, that in process of 
time, gradually and almost unconsciously, 
the monks imparted to them their art 
secrets and the esoteric principles of archi- 
tecture. Then, by degrees, the knowledge 
of the arts and sciences went from these 
monkish builders out into the world, and 
the laymen architects, withdrawing from 
the ecclesiastical fraternities, organized 
brotherhoods of their own. Such was the 
beginning of the Masonic fraternities in 
Germany, and the same thing occurred in 
other countries. These brotherhoods of 
Masons now began to be called upon, as 
the monks formerly had been, when an im- 
portant building, and especially a church 
or a cathedral, was to be erected. Event- 
ually they entirely superseded their monk- 
ish teachers in the prosecution of the art 
of building. To their knowledge of archi- 
tecture they added that of the other sciences, 
which they had learned from the monks. 
Like these, too, they devoted themselves to 
the higher principles of the art, and em- 
ployed other laymen to assist their labors 
as stone-masons. And thus the union of 
these architects and stone-masons presented, 
in the midst of an uneducated people, a more 
elevated and intelligent class, engaged as 
an exclusive association in building im- 
portant and especially religious edifices. 

But now a new classification took place. 
As formerly, the monks, who were the sole 
depositaries of the secrets of high art, sepa- 
rated themselves from the laymen, who 
were intrusted with only the manual labor 
of building; so now the more intelligent 
of the laymen, who had received these se- 
crets from the monks, were distinguished as 



746 



STONEMASONS 



STONEMASONS 



architects from the ordinary laborers, or 
common masons. The latter knew only 
the use of the trowel and mortar, while the 
former were occupied in devising plans for 
building and the construction of ornaments 
by sculpture and skilful stone- cutting. 

These brotherhoods of high artists soon 
won great esteem, and many privileges and 
franchises were conceded to them by the 
municipal authorities among whom they 
practised their profession. Their places of 
assembly were called Hutten, Logen, or 
Lodges, and the members took the name of 
Freemasons. Their patron saint was St. 
John the Baptist, who was honored by them 
as the mediator between the Old and the 
New Covenants, and the first martyr of the 
Christian religion. To what condition of 
art these Freemasons of the Middle Ages 
had attained, we may judge from what 
Hallam says of the edifices they erected — 
that they " united sublimity in general com- 
position with the beauties of variety and 
form, skilful or at least fortunate effects of 
shadow and light, and in some instances 
extraordinary mechanical science." {Mid. 
Ages, iv. 280.) And he subsequently adds, 
as an involuntary confirmation of the truth 
of the sketch of their origin just given, that 
the mechanical execution of the buildings 
was " so far beyond the apparent intellec- 
tual powers of those times, that some have 
ascribed the principal ecclesiastical struc- 
tures to the Fraternity of Freemasons, de- 
positaries of a concealed and traditionary 
science. There is probably some ground 
for this opinion, and the earlier archives 
of that mysterious association, if they 
existed, might illustrate the progress of 
Gothic architecture, and perhaps reveal its 
origin." [lb., 284.) These archives do 
exist, or many of them ; and although un- 
known to Mr. Hallam, because they were 
out of the course of his usual reading, they 
have been thoroughly sifted by recent Ma- 
sonic scholars, especially by our German 
and English brethren ; and that which the 
historian of the Middle Ages had only as- 
sumed as a plausible conjecture has, by 
their researches, been proved to be a fact. 

The prevalence of Gnostic symbols — such 
as lions, serpents, and the like — in the 
decorations of churches of the Middle Ages, 
have led some writers to conclude that the 
Knights Templars exercised an influence 
over the .architects, and that by them the 
Gnostic and Ophite symbols were intro- 
duced into Europe. But Dr. Steiglitz de- 
nies the correctness of this conclusion. He 
ascribes the existence of Gnostic symbols 
in the church architecture to the fact that, 
at an early period in ecclesiastical history, 
many of the Gnostic dogmas passed over 
into Christendom with the Oriental and 



Platonic philosophy, and he attributes their 
adoption in architecture to the natural 
compliance of the architects or Freemasons 
with the predominant taste in the earlier 
periods of the Middle Ages for mysticism, 
and the favor given to grotesque decora- 
tions, which were admired without any 
knowledge of their actual import. 

That there ever was any association of 
the Knights Templars with the Freemasons 
is still an uncertain and an undetermined 
point of history. If it did take place, it 
must have been at a very late period ; and 
if any community or similarity of symbol- 
ism is to be detected among the two Orders, 
it is more reasonable to ascribe it to the cir- 
cumstance, that the Templars always asso- 
ciated a body of architects with themselves 
for the erection of their own churches and 
other buildings, and that these architects 
were united in one and the same fraternity 
with the Freemasons, whose secrets they 
possessed, and whose architectural opinions 
they shared. 

Steiglitz also denies any deduction of the 
Builders' Fraternities, or Masonic Lodges, 
of the Middle Ages from the Mysteries of 
the old Indians, Egyptians, and Greeks; 
although ho acknowledges that there is a 
resemblance between the organizations. 
This, however, he attributes to the fact, that 
the Indians and Egyptians preserved all 
the sciences, as well as the principles of 
architecture, among their secrets, and be- 
cause, among the Greeks, the artists were 
initiated into their mysteries, so that, in the 
old as well as in the new brotherhoods, 
there was a purer knowledge di religious 
truth, which elevated them as distinct asso- 
ciations above the people. In like manner, 
he denies the descent of the Masonic frater- 
nities from the sect of Pythagoreans, which 
they resembled only in this : that the Sa- 
mian sage established schools which were 
secret, and were based upon the principles 
of geometry. 

But he thinks that those are not mista- 
ken who trace the associations of Masons 
of the Middle Ages to the Roman Colleges, 
the Collegia Ccementariorum, because these 
colleges appear in every country that was 
conquered and established as a province or 
a colony by the Romans, where they erected 
temples and other public buildings, and pro- 
moted the civilization of the inhabitants. 
They continued until a late period. But 
when Rome began to be convulsed by the 
wars of its decline, and by the incursions 
of hordes of barbarians, they found a wel- 
come reception at Byzantium, or Constan- 
tinople, whence they subsequently spread 
into the west of Europe, and were every- 
where held in great estimation for their 
skill in the construction of buildings. 



STONEMASONS 



STONEMASONS 



747 



In Italy the associations of architects 
never entirely ceased, as we may conclude 
from the many buildings erected there dur- 
ing the domination of the Ostrogoths and 
the Longobards. Subsequently, when civil 
order was restored, the Masons of Italy 
were encouraged and supported by popes, 
princes, and nobles. And Muratori tells 
us, in his Historia oV Italia, that under the 
Lombard kings the inhabitants of Como 
were so superior as masons and bricklayers, 
that the appellation of Magistri Comacini, 
or Masters from Como, became generic to 
all those of the profession. 

In England, when the Romans took pos- 
session of it, the corporations, or colleges 
of builders, also appeared, who were subse- 
quently continued in the Fraternity of Free- 
masons, probably established, as Steiglitz 
thinks, about the middle of the fifth cen- 
tury, after the Romans had left the island. 
The English Masons were subjected to 
many adverse difficulties, from the repeated 
incursions of Scots, Picts, Danes, and Sax- 
ons, which impeded their active labors ; yet 
were they enabled to maintain their exist- 
ence, until, in the year 926, they held that 
General Assembly at the city of York 
which framed the Constitutions that gov- 
erned the English Craft for eight hundred 
years, and which is claimed to be the oldest 
Masonic record now extant. It is but fair 
to say that the recent researches of Brother 
Hughan and other English writers have 
thrown a doubt upon the authenticity of 
these Constitutions, and that the very exist- 
ence of this York assembly has been denied. 
But these are historical problems, the true 
solution of which must be waited for until 
the further researches of Masonic archaeolo- 
gists shall present us with the necessary 
data for determining them. Until then it 
is safer to adhere to the traditional theory 
which admits the genuineness of the Con- 
stitutions and the fact of the assembly. 

In France, as in Germany, the Fraterni- 
ties of Architects originally sprang out of ' 
the connection of lay builders with the 
monks in the era of Charlemagne. The 
French Masons continued their fraternities 
throughout the Middle Ages, and erected 
many cathedrals and public buildings. 

We have now arrived at the middle of the 
eleventh century, tracing the progress of the 
fraternities of Stonemasons from the time 
of Charlemagne to that period. At that 
time all the architecture of Europe was in 
their hands. Under the distinctive name 
of Travelling Freemasons they passed from 
nation to nation, constructing churches and 
cathedrals wherever they were needed. Of 
their organization and customs, Sir Christo- 
pher Wren, in his Parentalia, gives the fol- 
lowing account : 



"Their government was regular, and 
where they fixed near the building in 
hand, they made a camp of huts. A sur- 
veyor governed in chief; every tenth man 
was called a warden, and overlooked each 
nine." 

Mr. Hope, who, from his peculiar course 
of studies, was better acquainted than Mr. 
Hallam with the history of these Travelling 
Freemasons, thus speaks, in his Essay on 
Architecture, of their organization at this 
time, by which they effected an identity of 
architectural science throughout all Eu- 
rope: 

" The architects of all the sacred edifices 
of the Latin Church, wherever such arose, 
— north, south, east, or west — thus derived 
their science from the same central school ; 
obeyed in their designs the dictates of the 
same hierarchy ; were directed in their con- 
structions by the same principles of pro- 
priety and taste ; kept up with each other, 
in the most distant parts to which they 
might be sent, the most constant corre- 
spondence; and rendered every minute 
improvement the property of the whole 
body, and a new conquest of the art." 

Working in this way, the Stonemasons, 
as corporations of builders, daily increased 
in numbers and in power. In the thir- 
teenth century they assumed a new organi- 
zation, which allied them more closely than 
ever with that Brotherhood of Speculative 
Freemasons into which they were finally 
merged in the eighteenth century. 

The most important event in the cultiva- 
tion and spread of Masonic art on the con- 
tinent of Europe was that w T hich occurred 
at the city of Strasburg, in Germany, when 
Erwin of Steinbach, the architect of the 
cathedral, summoned a great number of 
master-builders out of Germany, England, 
and Italy, and in the year 1275 established 
a code of regulations and organized the 
Fraternity of Freemasons after the mode 
which had been adopted, as is maintained 
by many writers, three hundred and fifty 
years before, by the English Masons at the 
city of York. Lodges were then estab- 
lished in many of the cities of Germany, 
all of which fraternized with each other ; 
but of these the precedence was conceded 
to the Lodge at Strasburg, because that 
city had been, as it were, the central point 
whence German Masonic art had flowed. 
Erwin of Steinbach was elected their pre- 
siding officer, or Grand Master. Three 
grades of workmen were recognized — Mas- 
ters, Fellow Crafts, and Apprentices ; and 
words, signs, and grips were created as 
modes of recognition to be used by the 
members of the Fraternity, a part of which 
was borrowed from the English Masons. 
Finally, ceremonies of initiation were in- 



748 



STONEMASONS 



STONEMASONS 



vented, which were of a symbolical charac- 
ter, and concealed, under their symbolism, 
profound doctrines of philosophy, religion, 
and architecture. 

Of these ceremonies of initiation used 
by the old German Stonemasons of the 
twelfth and thirteenth centuries, Findel 
gives the following interesting account : 

" On the day fixed, the candidate went 
into the house where the assemblies were 
held, where the master of the chair had 
had everything prepared in due order in the 
hall of the Craft. The brethren were then 
summoned, (of course bearing no weapon 
of any kind, it being a place dedicated to 
peace,) and the assembly was opened by the 
Master, who first acquainted them with the 
proposed inauguration of the candidate, 
dispatching a brother to prepare him. The 
messenger, in imitation of an ancient hea- 
then custom, suggested to his companion 
that he should assume the demeanor of a 
supplicant. He was then stripped of all 
weapons, and everything of metal taken 
from him ; he was divested of half his gar- 
ments, and, with his eyes bound and breast 
and left foot bare, he stood at the door of 
the hall, which was opened to him after 
three distinct knocks. The Junior Warden 
conducted him to the Master, who made 
him kneel and repeat a prayer. The can- 
didate was then led three times around the 
hall of the Gild, halting at last at the door, 
and putting his feet together in the form of 
a right angle, that he might in three up- 
right square steps place himself in front of 
the Master. Between the two, lying open 
on the table, was a New Testament, a pair 
of compasses, and a mason's square, over 
which, in pursuance of an ancient custom, 
he stretched out his right hand, swearing 
to be faithful to the duties to which he 
pledged himself, and to keep secret what- 
ever had been, or might be thereafter, made 
known to him in that place. The bandage 
was then removed from his eyes, the three 
great lights were shown him, a new apron 
bound round him, a password given him, 
and his place in the hall of the Gild pointed 
out to him." {Hist of Freemasonry, p. 65.) 

These fraternities or associations became 
at once very popular. Many of the poten- 
tates of Europe, and among them the Em- 
peror Rudolf I., conceded to them consid- 
erable powers of jurisdiction, such as would 
enable them to "preserve the most rigid 
system in matters pertaining to building, 
and would facilitate them in bringing mas- 
ter builders and stone-masons together at 
any required point. Pope Nicholas III. 
granted the Brotherhood, in 1278, letters 
of indulgence, which were renewed by his 
successors, and finally, in the next century, 
by Pope Benedict XII. 



The Stonemasons, as a fraternity of Oper- 
ative Freemasons, distinguished from the 
ordinary masons and laborers of the craft, 
acquired at this time great prominence, and 
were firmly established as an association. 
In 1452 a general assembly was convened 
at Strasburg, and a new constitution framed, 
which embraced many improvements and 
modifications of the former one. But seven 
years afterwards, in 1459, Jost Dotzinger, 
then holding the position of architect of 
the Cathedral of Strasburg, and, by virtue 
of his office, presiding over the Craft of 
Germany, convened a general assembly of 
the Masters of all the Lodges at the city of 
Ratisbon. There the code of. laws which 
had been adopted at Strasburg in 1452, 
under the title of "Statutes and Regula- 
tions of the Fraternity of Stonemasons of 
Strasburg," was fully discussed and sanc- 
tioned. It was then also resolved that 
there should be established four Grand 
Lodges, — at Strasburg, at Vienna, at Co- 
logne, and at Zurich ; and they also deter- 
mined that the master workman, for the 
time being, of the Cathedral of Strasburg 
should be the Grand Master of the Free- 
masons of Germany. These constitutions 
or statutes are still extant, and are older 
than any other existing Masonic record of 
undoubted authenticity, except the manu- 
script of Halliwell. They were " kindly 
and affably agreed upon," according to their 
| preamble, " for the benefit and require- 
ments of the Masters and Fellows of the 
whole Craft of Masonry and Masons in 
Germany." 

General assemblies, at which important 
business was transacted, were held in 1464 
at Ratisbon, and in 1469 at Spire, while 
provincial assemblies in each of the Grand 
Lodge jurisdictions were annually con- 
vened. 

In consequence of a deficiency of em- 
ployment, from political disturbances and^ 
other causes, the Fraternity now for a brief 
period declined in its activity. But it was 
speedily revived when, in October, 1498, 
the Emperor Maximilian I. confirmed its 
statutes, as they had been adopted at Stras- 
burg, and recQgnized its former rights and 
privileges. This act of confirmation was 
renewed by the succeeding emperors, 
Charles V. and Ferdinand I. In 1563 a 
general assembly of the Masons of Ger- 
many and Switzerland was convened at the 
city of Basle by the Grand Lodge of Stras- 
burg. The Strasburg constitutions were 
again renewed with amendments, and what 
was called the Stonemasons' Law (das Stein- 
werkrecht) was established. The Grand 
Lodge of Strasburg continued to be recog- 
nized as possessing supreme appellate juris- 
diction in all matters relating to the Craft. 



STONEMASONS 



STONEMASONS 



749 



Even the senate of that city had acknowl- 
edged its prerogatives, and had conceded 
to it the privilege of settling all controver- 
sies in relation to matters connected with 
building; a concession which was, however, 
revoked in 1620, on the charge that the 
privilege had been misused. 

Thus the Operative Freemasons of Ger- 
many continued to work and to cultivate 
the high principles of a religious architec- 
tural art. But on March 16, 1707, up to 
which time the Fraternity had uninter- 
ruptedly existed, a decree of the Imperial 
Diet at Ratisbon dissolved the connection 
of the Lodges of Germany with the Grand 
Lodge of Strasburg, because that city had 
passed into the power of the French. The 
head being now lost, the subordinate bodies 
began rapidly to decline. In several of 
the German cities the Lodges undertook to 
assume the name and exercise the func- 
tions of Grand Lodges ; but these were all 
abolished by an imperial edict in 1731, 
which at the same time forbade the admin- 
istration of any oath of secrecy, and trans- 
ferred to the government alone the adjudi- 
cation of all disputes among the Craft. 
From this time we lose sight of any na- 
tional organization of the Freemasons in 
Germany until the restoration of the Order, 
in the eighteenth century, through the 
English Fraternity. But in many cities — 
as in Basle, Zurich, Hamburg, Dantzic, 
and Strasburg — they preserved an inde- 
pendent existence under the statutes of 
1559, although they lost much of the pro- 
found symbolical knowledge of architec- 
ture which had been possessed by their 
predecessors. 

Before leaving these German Stonema- 
sons, it is worth while to say something of 
the symbolism which they preserved in 
their secret teachings. They made much 
use, in their architectural plans, of mysti- 
cal numbers, and among these five, seven, 
and nine were especially prominent. Among 
colors, gold and blue and white possessed 
symbolic meanings. The foot-rule, the 
compasses, the square, and the gavel, with 
some other implements of their art, were 
consecrated with a spiritual signification. 
The east was considered as a sacred point ; 
and many allusions were made to Solo- 
mon's Temple, especially to the pillars of 
the porch, representations of which are to 
be found in several of the cathedrals. 

In France the history of the Free Stone- 
masons was similar to that of their German 
brethren. Originating, like them, from 
the cloisters, and from the employment of 
laymen by the monkish architects, they 
associated themselves together as a brother- 
hood superior to the ordinary stone-masons. 
The connection between the Masons of 



France and the Roman Colleges of Build- 
ers was more intimate and direct than that 
of the Germans, because of the early and 
very general occupation of Gaul by the 
Roman legions : but the French organiza- 
tion did not materially differ from the 
German. Protected by popes and princes, 
the Masons were engaged, under ecclesias- 
tical patronage, in the construction of reli- 
gious edifices. In France there was also a 
peculiar association, ihePontifices, or Bridge 
Builders, closely connected in design and 
character with the Masonic fraternity, and 
the memory of which is still preserved in 
the name of one of the degrees of the 
Scottish Rite, that of "Grand Pontiff." 
The principal seat of the French Stonema- 
sonry was in Lombardy, whence the Lodges 
were disseminated over the kingdom, a fact 
which is thus accounted for by Mr. Hope : 
" Among the arts exercised and improved 
in Lombardy," he says, " that of building 
held a pre-eminent rank, and was the more 
important because the want of those an- 
cient edifices to which they might recur 
for materials already wrought, and which 
Rome afforded in such abundance, made 
the architects of these more remote regions 
dependent on their own skill and free to 
follow their own conceptions." But in the 
beginning of the sixteenth century, the 
necessity for their employment in the fur- 
ther construction of religious edifices hav- 
ing ceased, the Fraternity began to decline, 
and the Masonic corporations were all 
finally dissolved, with those of other work- 
men, by Francis I., 1539. Then originated 
that system which the French call Com- 
pagnonnage, s. system of independent Gilds 
or brotherhoods, retaining a principle of 
community as to the art which they prac- 
tised, and with, to some extent, a secret 
bond, but without elevated notions or gen- 
eral systematic organizations. The socie- 
ties of Compagnons were, indeed, but the 
debris of the Masonic Lodges. Freema- 
sonry ceased to exist in France as a recog- 
nized system until its revival in the eigh- 
teenth century. 

In England, we have already seen that 
the stone-masons, under the distinctive ap- 
pellation of Freemasons, held a general as- 
sembly at the city of York, in the year 
926, and there adopted those constitutions 
which have always been. looked upon as 
the fundamental law of English Masonry. 
Of course, the very calling of this assembly 
proves that the Freemasons were previously 
in activity in the kingdom, which is, in 
fact, otherwise proved by the records of the 
building at an earlier period, by them, of 
cathedrals, abbeys, and castles. But we 
date the York assembly as the first known 
and acknowledged organization of the Craft 



750 



STONEMASONS 



STONE 



in England into a national body, or Grand 
Lodge. Their history differs but little 
from that which has already been detailed. 
Stonemasons, in fact — but in the possession 
of many professional secrets originally de- 
rived from their monkish teachers, as well 
as from the Roman colleges, with which, 
like the Masons of France, they had an in- 
timate communication through the legions 
which had been encamped for so many 
years in England — they called themselves 
Freemasons, to be distinguished from the 
ordinary laborers and common stone-ma- 
sons, who were generally of a servile con- 
dition, and had neither the intellectual 
' elevation, nor the devotion to high religious 
art, which belonged exclusively to the 
" freeborn " fraternity. 

After the organization at York, annual 
assemblies, it is said, were regularly held, 
and the transactions of several of them 
have been transmitted to us by historical 
records. The Fraternity experienced, as 
in other countries, its alternate periods of 
prosperity and of decay. Finally, about 
the end of the seventeenth century it had 
so far declined, that only seven Lodges 
were to be found in the whole of London 
and its suburbs. It is to the glory of the Eng- 
lish Masons that they now adopted that 
bold and wise policy which alone could 
have saved the Brotherhood from absolute 
dissolution. In 1703 a statute was enacted, 
which entirely changed the objects of the 
institution. From an operative society, it 
became wholly speculative in its character. 
It ceased to build material temples, and 
devoted itself to the erection of a spiritual 
one. It retained the working-tools and the 
technical terms of art of the original oper- 
ative institution, simply because of the re- 
ligious symbolism which these conveyed. 
And its members invited to their assem- 
blies men of learning and science, who 
might find in their discussions topics con- 
genial with their intellectual labors. 

The happiest results speedily followed; 
and in 1717 the Grand Lodge of England 
was organized, or rather restored, on the 
new basis of a speculative society. The 
effect was soon seen in other countries ; for, 
through the instrumentality of the Grand 
Lodge of England, which became, indeed, 
the Mother Lodge of the world, Freema- 
sonry was everywhere revived. Lodges on 
the English moael, which afterwards gave 
rise to the establishment of Grand Lodges 
in their respective countries, were organ- 
ized in France in 1729, in Holland in 1731, 
in Germany in 1733, and in Italy in 1735. 
It spread in other countries with more or 
less activity, and was established in 1733 in 
America. From that time to the present 
day the history of Freemasonry has been 



entirely separated from that of Stonema- 
sonry. 

We see, then, in conclusion, that the 
Stonemasons — coming partly from the Ro- 
man Colleges of Architects, as in England, 
in Italy, and in France, but principally, as 
in Germany, from the cloistered brother- 
hoods of monks — devoted themselves to 
the construction of religious edifices. They 
consisted mainly of architects and skilful 
operatives ; but — as they were controlled 
by the highest principles of their art, were 
in possession of important professional se- 
crets, were actuated by deep sentiments of 
religious devotion, and had united with 
themselves in their labors men of learning, 
wealth, and influence — they assumed from 
the very beginning the title of Freemasons, 
to serve as a proud distinction between 
themselves and the ordinary laborers and 
uneducated workmen, many of whom were 
of servile condition. 

Subsequently, in the beginning of the 
eighteenth century, they threw off the oper- 
ative element of their institution, and, 
adopting an entirely speculative character, 
they became the Freemasons of the present 
day, and established on an imperishable 
foundation that sublime Institution which 
presents over all the habitable earth the 
most wonderful system of religious and 
moral symbolism that the world ever saw. 

Stone, Nicholas. See Stone Manu- 
script. 

Stone of Foundation. The Stone 
of Foundation constitutes one of the most 
important and abstruse of all the symbols 
of Freemasonry. It is referred to in nu- 
merous legends and traditions not only of 
the Freemasons, but also of the Jewish 
Rabbis, the Talmudic writers, and even 
the Mussulman doctors. Many of these, it 
must be confessed, are apparent^ puerile 
and absurd ; but most of them, and espe- 
cially the Masonic ones, are deeply interest- 
ing in their allegorical signification. 

The Stone of Foundation' is, properly 
speaking, a symbol of the higher degrees. 
It makes its first appearance in the Royal 
Arch, and forms indeed the most impor- 
tant symbol of that degree. But it is so 
intimately connected, in its legendary his- 
tory, with the construction of the Solo- 
monic Temple, that it must be considered 
as a part of Ancient Craft Masonry, al- 
though he who confines the range of his 
investigations to the first three degrees 
will have no means, within that narrow 
limit, of properly appreciating the symbol- 
ism of the Stone of Foundation. 

As preliminary to the inquiry, it is neces- 
sary to distinguish the Stone of Founda- 
tion, both in its symbolism and its legend- 
ary history, from other stones which play 



STONE 



STONE 



751 



an important part in the Masonic ritual, 
but which are entirely distinct from it. 
Such are the corner-stone, which was always 
placed in the north-east corner of the build- 
ing about to be erected, and to which such 
a beautiful reference is made in the cere- 
monies of the first degree ; or the keystone, 
which constitutes an interesting part of the 
Mark Master's degree ; or, lastly, the cape- 
stone, upon which all the ritual of the 
Most Excellent Master's degree is founded. 
These are all, in their proper places, highly 
interesting and instructive symbols, but 
have no connection whatever with the 
Stone of Foundation, whose symbolism it 
is our present object to discuss. Nor, al- 
though the Stone of Foundation is said, 
for peculiar reasons, to have been of a cubi- 
cal form, must it be confounded with that 
stone called by the continental Masons the 
cubical stone — the pierre cubique of the 
French and the cubik stein of the German 
Masons, but which in the English system 
is known as the perfect ashlar. 

The Stone of Foundation has a legend- 
ary history and a symbolic signification 
which are peculiar to itself, and which dif- 
fer from the history and meaning which 
belong to these other stones. I propose 
first to define this Masonic Stone of 
Foundation, then to collate the legends 
which refer to it, and afterwards to inves- 
tigate its significance as a symbol. To the 
Mason who takes a pleasure in the study 
of the mysteries of his Institution, the in- 
vestigation cannot fail to be interesting, if 
it is conducted with any ability. 

But in the very beginning, as a neces- 
sary preliminary to any investigation of 
this kind, it must be distinctly understood 
that all that is said of this Stone of Foun- 
dation in Masonry is to be strictly taken 
in a mythical or allegorical sense. Dr. 
Oliver, while undoubtedly himself know- 
ing that it was simply a symbol, has 
written loosely of it as though it were a 
substantial reality ; and hence, if the pas- 
sages in his Historical Landmarks, and in 
his other works which refer to this cele- 
brated stone, are accepted by his readers in 
a literal sense, they will present absurdities 
and puerilities which would not occur if 
the Stone of Foundation was received, as 
it really is, as a myth conveying a most 
profound and beautiful symbolism. It is 
as such that it is to be treated here; and, 
therefore, if a legend is recited or a tradi- 
tion related, the reader is requested on 
every occasion to suppose that such legend 
or tradition is not intended as the recital 
or relation of what is deemed a fact in Ma- 
sonic history, but to wait with patience for 
the development of the symbolism which 
it conveys. Bead in this spirit, as all the 



legends of Masonry should be read, the 
legend of the Stone of Foundation becomes 
one of the most important and interesting 
of all the Masonic symbols. 

The Stone of Foundation is supposed, 
by the theory which establishes it, to have 
been a stone placed at one time within the 
foundations of the Temple of Solomon, 
and afterwards, during the building of the 
second Temple, transported to the Holy of 
Holies. It was in form a perfect cube, and 
had inscribed upon its upper face, within a 
delta or triangle, the sacred Tetragramma- 
ton, or ineffable name of God. Oliver, 
speaking with the solemnity of a historian, 
says that Solomon thought that he had 
rendered the house of God worthy, so far 
as human adornment could effect, for the 
dwelling of God, " when he had placed the 
celebrated Stone of Foundation, on which 
the sacred name was mystically engraven, 
with solemn ceremonies, in that sacred de- 
pository on Mount Moriah, alone with the 
foundations of Dan and Asher, the centre 
of the Most Holy Place, where the ark was 
overshadowed by the shekinah of God." 
The Hebrew Talmudists, who thought as 
much of this stone, and had as many le- 
gends concerning it, as the Masonic Talmu- 
dists, called it eben shatijah, or " Stone of 
Foundation," because, as they said, it had 
been laid by Jehovah as the foundation of 
the world, and hence the apocryphal book 
of Enoch speaks of the " stone which sup- 
ports the corners of the earth." 

This idea of a foundation-stone of the 
world was most probably derived from that 
magnificent passage of the book of Job 
(ch. xxxviii.) in which the Almighty de- 
mands of Job, — 

" Where wast thou, when I laid the foundation 

of the earth ? 
Declare, since thou hast such knowledge ! 
Who fixed its dimensions, since thou knowest! 
Or who stretched out the fine upon it ? 
Upon what were its foundations fixed? 
And who laid its corner-stone, 
When the morning stars sang together, 
And all the sons of God shouted for joy ? " 

Noyes, whose translation I have adopted 
as not materially differing from the com- 
mon version, but far more poetical and 
more in the strain of the original, thus ex- 
plains the allusions to the foundation- 
stone : " It was the custom to celebrate the 
laying of the corner-stone of an important 
building with music, songs, shouting, etc. 
Hence the morning stars are represented 
as celebrating the laying of the corner- 
stone of the earth." 

Upon this meagre statement has been 
accumulated more traditions than apper- 
tain to any other Masonic symbol. The 



752 



STONE 



STONE 



Rabbins, as has already been intimated, 
divide the glory of these apocryphal his- 
tories with the Masons ; indeed, there is 
good reason for a suspicion that nearly all 
the Masonic legends owe their first exist- 
ence to the imaginative genius of the 
writers of the Jewish Talmud. But there 
is this difference between the Hebrew and 
the Masonic traditions : that the Talmudic 
scholar recited them as truthful histories, 
and swallowed, in one gulp of faith, all 
their impossibilities and anachronisms ; 
while the Masonic scholar has received 
them as allegories, whose value is not in 
the facts, but in the sentiments which they 
convey. 

With this understanding of their mean- 
ing, let us proceed to a collation of these 
legends. 

In that blasphemous work, the Toldoth 
Jeshu, or Life of Jesus, written, it is sup- 
posed, in the thirteenth or fourteenth cen- 
tury, we find the following account of this 
wonderful stone : 

" At that time [the time of Jesus] there 
was in the House of the Sanctuary [that is, 
the Temple] a stone of foundation, which 
is the very stone that our father Jacob 
anointed with oil, as it is described in the 
twenty- eighth chapter of the book of Gene- 
sis. On that stone the letters of the Tetra- 
grammaton were inscribed, and whosoever 
of the Israelites should learn that name 
would be able to master the world. To 
prevent, therefore, any one from learning 
these letters, two iron dogs were placed 
upon two columns in front of the Sanctu- 
ary. If any person, having acquired the 
knowledge of these letters, desired to de- 
part from the Sanctuary, the barking of 
the dogs, by magical power, inspired so 
much fear that he suddenly forgot what he 
had acquired." 

This passage is cited by the learned 
Buxtorf in his Lexicon Talmudicum ; but in 
my copy of the Toldoth Jeshu, I find an- 
other passage, which gives some additional 
particulars, in the following words : 

" At that time there was in the Temple 
the ineffable name of God, inscribed upon 
the Stone of Foundation. For when King 
David was digging the foundation for the 
Temple, he found in the depths of the exca- 
vation a certain stone on which the name 
of God was inscribed. This stone he re- 
moved and deposited it in the Holy of 
Holies." 

The same puerile story of the barking 
dogs is repeated still more at length. It 
is not pertinent to the present inquiry, but 
it may be stated, as a mere matter of curious 
information, that this scandalous book, 
which is throughout a blasphemous defa- 
mation of our Saviour, proceeds to say, that 



he cunningly obtained a knowledge of the 
Tetragrammaton from the Stone of Foun- 
dation, and by its mystical influence was 
enabled to perform his miracles. 

The Masonic legends of the Stone of 
Foundation, based on these and other rab- 
binical reveries, are of the most extraor- 
dinary character, if they are to be viewed 
as histories, but readily reconcilable with 
sound sense, if looked at only in the light 
of allegories. They present an uninter- 
rupted succession of events, in which the 
Stone of Foundation takes a prominent 
part, from Adam to Solomon, and from 
Solomon to Zerubbabel. 

Thus, the first of these legends, in order 
of time, relates that the Stone of Founda- 
tion was possessed by Adam while in the 
Garden of Eden; that he used it as an 
altar, and so reverenced it that, on his ex- 
pulsion from Paradise, he carried it with 
him into the world in which he and his 
descendants were afterwards to earn their 
bread by the sweat of their brow. 

Another legend informs us that from 
Adam the Stone of Foundation descended 
to Seth. From Seth it passed by regular 
succession to Noah, who took it with him 
into the ark, and after the subsidence of 
the deluge made on it his first thank-offer- 
ing. Noah left it on Mount Ararat, where 
it was subsequently found by Abraham, 
who removed it, and constantly used it as 
an altar of sacrifice. His grandson Jacob 
took it with him when he fled to his uncle 
Laban in Mesopotamia, and used it as a 
pillow when, in the vicinity of Luz, he had 
his celebrated vision. 

Here there is a sudden interruption in the 
legendary history of the stone, and we have 
no means of conjecturing how it passed 
from the possession of Jacob into that of 
Solomon. Moses, it is true, is said to have 
taken it with him out of Egypt at the time 
of the exodus, and thus it may have finally 
reached Jerusalem. Dr. Adam Clarke re- 
peats, what he very properly calls " a fool- 
ish tradition," that the stone on which Ja- 
cob rested his head was afterwards brought 
to Jerusalem, thence carried after a long 
lapse of time to Spain, from Spain to Ire- 
land, and from Ireland to Scotland, where 
it was used as a seat on which the kings of 
Scotland sat to be crowned. Edward I., 
we know, brought a stone to which this 
legend is attached from Scotland to West- 
minster Abbey, where, under the name of 
Jacob's Pillow, it still remains, and is al- 
ways placed under the chair upon which 
the British sovereign sits to be crowned; 
because there is an old distich which de- 
clares that wherever this stone is found the 
Scottish kings shall reign. 

But this Scottish tradition would take the 



STONE 



STONE 



753 



Stone of Foundation away from all its Ma- 
sonic connections, and therefore it is re- 
jected as a Masonic legend. 

The legends just related are in many- 
respects contradictory and unsatisfactory, 
and another series, equally as old, is now 
very generally adopted by Masonic scholars 
as much better suited to the symbolism by 
which all these legends are explained. 

This series of legends commences with 
the patriarch Enoch, who is supposed to have 
been the first consecrator of the Stone of 
Foundation. The legend of Enoch is so 
interesting and important in this connec- 
tion as to excuse its repetition in the pres- 
ent work. 

The legend in full is as follows : Enoch, 
under the inspiration of the Most High, and 
in obedience to the instructions which he 
had received in a vision, built a temple 
underground on Mount Moriah, and dedi- 
cated it to God. His son, Methuselah, con- 
structed the building, although he was not 
acquainted with his father's motives for the 
erection. This temple consisted of nine 
vaults, situated perpendicularly beneath 
each other, and communicating by aper- 
tures left in each vault. 

Enoch then caused a triangular plate of 
gold to be made, each side of which was a 
cubit long ; he enriched it with the most 
precious stones, and encrusted the plate 
upon a stone of agate of the same form. 
On the plate he engraved the true name of 
God, or the Tetragrammaton, and placing 
it on a cubical stone, known thereafter as 
the Stone of Foundation, he deposited the 
whole within the lowest arch. 

When this subterranean building was 
completed, he made a door of stone, and 
attaching to it a ring of iron, by which it 
might be occasionally raised, he placed it 
over the opening of the uppermost arch, 
and so covered it that the aperture could 
not be discovered. Enoch, himself, was 
not permitted to enter it but once a year ; 
and on the deaths of Enoch, Methuselah, 
and Lamech, and the destruction of the 
world by the deluge, all knowledge of the 
vault or subterranean temple and of the 
Stone of Foundation, with the sacred and 
ineffable name inscribed upon it, was lost 
for ages to the world. 

At the building of the first Temple of 
Jerusalem, the Stone of Foundation again 
makes its appearance. Reference has al- 
ready been made to the Jewish tradition 
that David, when digging the foundations 
of the Temple, found in the excavation 
which he was making a certain stone, on 
which the ineffable name of God was in- 
scribed, and which stone he is said to have 
removed and deposited in the Holy of 
Holies. That King David laid the founda- 
4U 48 



tions of the Temple upon which the super- 
structure was subsequently erected by Sol- 
omon, is a favorite theory of the legend- 
mongers of the Talmud. 

The Masonic tradition is substantially 
the same as the Jewish, but it substitutes 
Solomon for David, thereby giving a greater 
air of probability to the narrative, and it 
supposes that the stone thus discovered by 
Solomon was the identical one that had 
been deposited in his secret vault by Enoch. 
This Stone of Foundation, the tradition 
states, was subsequently removed by King 
Solomon and, for wise purposes, deposited 
in a secret and safer place. 

In this the Masonic tradition again agrees 
with the Jewish, for we find in the third 
chapter of the Treatise on the Temple, the 
following narrative : 

" There was a stone in the Holy of Holies, 
on its west side, on which was placed the 
ark of the covenant, and before the pot of 
manna and Aaron's rod. But when Solo- 
mon had built the Temple, and foresaw 
that it was at some future time to be de- 
stroyed, he constructed a deep and wind- 
ing vault under ground, for the purpose of 
concealing the ark, wherein Josiah after- 
wards, as we learn in the Second Book of 
Chronicles, xxxv. 3, deposited it with the 
pot of manna, the rod of Aaron, and the 
oil of anointing." 

The Talmudical book Yoma gives the 
same tradition, and says that " the ark of 
the covenant was placed in the centre of 
the Holy of Holies, upon a stone rising 
three fingers' breadth above the floor, to 
be as it were a pedestal for it." This stone, 
says Prideaux, in his Old and New Testa- 
ment Connected, (vol. i., p. 148,) "the Rab- 
bins call the Stone of Foundation, and give 
us a great deal of trash about it." 

There is much controversy as to the 
question of the existence of any ark in the 
second Temple. Some of the Jewish writers 
assert that a new one was made; others 
that the old one was found where it had 
been concealed by Solomon; and others 
again contend that there was no ark at all 
in the temple of Zerubbabel, but that its 
place was supplied by the Stone of Foun- 
dation on which it had originally rested. 

Royal Arch Masons well know how all 
these traditions are sought to be reconciled 
by the Masonic legend, in which the sub- 
stitute ark and the Stone of Foundation 
play so important a part. 

In the thirteenth degree of the Ancient 
and Accepted Rite, the Stone of Founda- 
tion is conspicuous as the resting-place of 
the sacred delta. 

In the Royal Arch and Select Master's 
degrees of the American Rite, the Stone 
of Foundation constitutes the most im- 



754 



STONE 



STONE 



portant part of the ritual. In both of 
these it is the receptacle of the ark, on 
which the ineffable name is inscribed. 

Lee, in his Temple of Solomon, has devoted 
a chapter to this Stone of Foundation, and 
thus recapitulates the Talmudic and Rab- 
binical traditions on the subject : 

"Vain and fut&ous are the feverish 
dreams of the ancient Rabbins concerning 
the Foundation-Stone of the Temple. £>ome 
assert that God placed this stone in the 
centre of the world, for a future basis and 
settled consistency for the earth to rest 
upon. Others held this stone to be the 
first matter out of which all the beautiful 
visible beings of the world have been hewn 
forth and produced to light. Others re- 
late that this was the very same stone laid 
by Jacob for a pillow under his head, in 
that night when he dreamed of an angelic 
vision at Bethel, and afterwards anointed 
and consecrated it to God. Which when 
Solomon had found (no doubt by forged 
revelation or some tedious search like an- 
other Rabbi Selemoh) he durst not but lay 
it sure, as the principal Foundation-Stone 
of the Temple. Nay, they say further, he 
caused to be engraved upon it the Tetra- 
grammaton, or the ineffable name of Je- 
hovah." 

It will be seen that the Masonic tradi- 
tions on the subject of the Stone of Foun- 
dation do not differ very materially from 
these Rabbinical ones, although they add a 
few additional circumstances. 

In the Masonic legend, the Foundation- 
Stone first makes its appearance, as we have 
already said, in the days of Enoch, who 
placed it in the bowels of Mount Moriah. 
There it was subsequently discovered by 
King Solomon, who deposited it in a crypt 
of the first Temple, where it remained con- 
cealed until the foundations of the second 
Temple were laid, when it was discovered 
and removed to the Holy of Holies. But 
the most important point of the legend of 
the Stone of Foundation is its intimate 
and constant connection with the Tetra- 
grammaton or ineffable name. It is this 
name, inscribed upon it within the sacred 
and symbolic delta, that gives to the stone 
all its Masonic value and significance. It 
is upon this fact, that it was so inscribed, 
that its whole symbolism depends. 

Looking at these traditions in anything 
like the light of historical narratives, we 
are compelled to consider them, to use the 
plain language of Lee, "but as so many 
idle and absurd conceits." We must go 
behind the legend, which we acknowledge 
at once to be only an allegory, and study 
its symbolism. 

The following facts can, I think, be read- 
ily established from history. First, that 



there was a very general prevalence among 
the earliest nations of antiquity of the wor- 
ship of stones as the representatives of 
Deity ; secondly, that in almost every an- 
cient temple there was a legend of a sacred 
or mystical stone; thirdly, that this le- 
gend is found in the Masonic system ; and 
lastly, that the mystical stone there has 
received the name of the " Stone of Foun- 
dation." 

Now, as in all the other systems the 
stone is admitted to be symbolic, and the 
traditions connected with it mystical, we 
are compelled to assume the same predi- 
cates of the Masonic stone. It, too, is 
symbolic, and its legend a myth or an 
allegory. 

Of the fable, myth, or allegory, Bailly 
has said that, " subordinate to history and 
philosophy, it only deceives that it may the 
better instruct us. Faithful in preserving 
the realities which are confided to it, it 
covers with its seductive envelop the les- 
sons of the one and the truths of the other." 
It is from this stand-point that we are to 
view the allegory of the Stone of Founda- 
tion, as developed in one of the most in- 
teresting and important symbols of Ma- 
sonry. 

The fact that the mystical stone in all 
the ancient religions was a symbol of the 
Deity, leads us necessarily to the conclu- 
sion that the Stone of Foundation was also 
a symbol of Deity. And this symbolic idea 
is strengthened by the Tetragrammaton, or 
sacred name of God, that was inscribed 
upon it. This ineffable name sanctifies the 
stone upon which it is engraved as the sym- 
bol of the Grand Architect. It iakes from 
it its heathen signification as an idol, and 
consecrates it to the worship of the true 
God. 

The predominant idea of the Deity, in 
the Masonic system, connects him with his 
creative and formative power. God is to 
the Freemason Al Gabil, as the Arabians 
called him, that is, The Builder; or, as ex- 
pressed in his Masonic title, the Grand 
Architect of the Universe, by common con- 
sent abbreviated in the formula G A O T U. 
Now, it is evident that no symbol could so 
appropriately suit him in this character as 
the Stone of Foundation, upon which he 
is allegorically supposed to have erected his 
world. Such a symbol closely connects the 
creative work of God, as a pattern and ex- 
emplar, with the workman's erection of his 
temporal building on a similar foundation- 
stone. 

But this Masonic idea is still further to 
be extended. The great object of all Ma- 
sonic labor is divine truth. The search for 
the lost word is the search for truth. But 
divine truth is a term synonymous with 



STONE 



STONE 



755, 



God. The ineffable name is a symbol of 
truth, because God, and God alone, is truth. 
It is properly a scriptural idea. The Book 
of Psalms abounds with this sentiment. 
Thus it is said that the truth of the Lord 
"reacheth unto the clouds," and that "his 
truth endureth unto all generations." If, 
then, God is truth, and the Stone of Foun- 
dation is the Masonic symbol of God, it 
follows that it must also be the symbol of 
divine truth. 

When we have arrived at this point in 
our speculations, we are ready to show how 
all the myths and legends of the Stone of 
Foundation may be rationally explained as 
parts of that beautiful " science of moral- 
ity, veiled in allegory and illustrated by 
symbols," which is the acknowledged defi- 
nition of Freemasonry/ 

In the Masonic system there are two tem- 
ples ; the first temple, in which the degrees 
of Ancient Craft Masonry are concerned, 
and the second temple, with which the 
higher degrees, and especially the Eoyal 
Arch, are related. The first temple is sym- 
bolic of the present life ; the second temple 
is symbolic of the life to come. The first 
temple, the present life, must be destroyed ; 
on its foundations the second temple, the 
life eternal, must be built. 

But the mystical stone was placed by 
King Solomon in the foundations of the 
first Temple. That is to say, the first tem- 
ple of our present life must be built on the 
sure foundation of divine truth, " for other 
foundation can no man lay." 

But although the present life is necessa- 
rily built upon the foundation of truth, yet 
we never thoroughly attain it in this sub- 
lunary sphere. The Foundation-Stone is 
concealed in the first temple, and the Mas- 
ter Mason knows it not. He has not the 
true word. He receives only a substitute. 

But in the second temple of the future life, 
we have passed from the grave which had 
been the end of our labors in the first. We 
have removed the rubbish, and have found 
that Stone of Foundation which had been 
hitherto concealed from our eyes. We now 
throw aside the substitute for truth which 
had contented lis in the former temple, and 
the brilliant effulgence of the Tetragramma- 
ton and the Stone of Foundation are discov- 
ered, and thenceforth we are the possessors 
of the true word — of divine truth. And in 
this way, the Stone of Foundation, or divine 
truth, concealed in the first temple, but dis- 
covered and brought to light in the second, 
will explain that passage of the Apostle : 
" For now we see through a glass darkly ; 
but then, face to face : now I know in part ; 
but then I shall know face to face." 

And so the result of this inquiry is, that 
the Masonic Stone of Foundation is a sym- 



bol of divine truth, upon which all specula- 
tive Masonry is built, and the legends and 
traditions which refer to it are intended to 
describe, in an allegorical way, the progress 
of truth in the soul, the search for which is 
a Mason's labor, and the discovery of which 
is his reward. 

Stone Pavement. Oliver says that, 
in the English system, " the stone pavement 
is a figurative appendage to a Master Ma- 
sons' Lodge, and, like that of the Most 
Holy Place in the Temple, is for the High 
Priest to walk on." This is not recognized 
in the American system, where the stone 
or Mosaic pavement is appropriated to the 
Entered Apprentice's degree. 

Stone, Rejected. St. Matthew re- 
cords (xxi. 42) that our Lord said to the 
chief priests and elders, " Did ye never 
read in the Scriptures, The stone which the 
builders rejected, the same is become the 
head of the corner?" Commenting on 
this, Dr. Adam Clarke says : " It is an ex- 
pression borrowed from masons, who, find- 
ing a stone which, being tried in a partic- 
ular place, and appearing improper for it, 
is thrown aside and another taken ; how- 
ever, at last, it may happen that the very 
stone which had been before rejected may be 
found the most suitable as the head stone of 
the corner." This is precisely the symbolism 
of the Mark Master or fourth degree of the 
American Rite, where the rejected stone is 
suggested to the neophyte "as a consola- 
tion under all the frowns of fortune, and as 
an encouragement to hope for better pros- 
pects." Bro. G. F. Yates says that the 
symbolism of the rejected stone in the 
present Mark degree is not in the original 
Master Mark Mason's degree, out of which 
Webb manufactured his ritual, but was 
introduced by him from some other un- 
known source. 
Stone-Squarers. See Giblim. 
Stone, White. Among the ancient 
Greeks and Romans, sentence was given in 
courts of judicature by white and black 
stones or pebbles. Those wno were in favor 
of acquittal cast a white stone, and those 
who were for condemning, a black one. 
So, too, in popular elections a white stone 
was deposited by those who were favorable 
to the candidate, and a black one by those 
who wished to reject him. In this ancient 
practice we find the origin of white and 
black balls in the Masonic ballot. Hence, 
too, the white stone has become the symbol 
of absolution in judgment, and of the con- 
ferring of honors and rewards. The white 
stone with the new name, mentioned in the 
Mark Master's degree, refers to the key- 
stone. 

Stone, William Iieete. An Amer- 
ican journalist and writer, who was born in 



756 



STONE 



STONE 



the State of New York in 1792, and died 
in 1844. He was the author of several 
literary works, generally of a biographical 
character. But his largest work was " Let- 
ters on Masonry and anti- Masonry, ad- 
dressed to the Hon. John Quincy Adams/' 
New York, 1832, 8vo, pp. 56Q. This was 
one of the productions which were in- 
debted for their appearance to the anti- 
Masonic excitement that prevailed at that 
time in this country. Although free from 
the bitterness of tone and abusive language 
which characterized most of the contem- 
poraneous writings of the anti-Masons, it 
is, as an argumentative work, discreditable, 
to the critical acumen of the author. It 
abounds in statements made without au- 
thority and unsustained by proofs, while its 
premises being in most instances false, its 
deductions are necessarily illogical. 

Stone Worship. This was, perhaps, 
the earliest form of fetichism. Before the 
discovery of metals, men were accustomed 
to worship unhewn stones. From Chna, 
whom Sanchoniathan calls "the first 
Phoenician," the Canaanites learned the 
practice, the influence of which we may 
trace in the stone pillar erected and con- 
secrated by Jacob. The account in Gene- 
sis xxviii. 18, 22, is that " Jacob took the 
stone that he had put for his pillows and 
set it up for a pillar, and poured oil upon 
the top of it ; and he called the name of the 
place Bethel, saying, This stone which I have 
set for a pillar shall be God's house." The 
Israelites were repeatedly commanded to 
destroy the stone idols of the Canaanites, 
and Moses corrects his own people when 
falling into this species of idolatry. 

Various theories have been suggested as 
to the origin of stone worship. Lord 
Karnes supposes that fact by supposing 
that stones erected as monuments of the 
dead became the place where posterity paid 
their veneration to the memory of the de- 
ceased, and that at length the people, losing 
sight of the emblematical signification, 
which was not readily understood, the 
monumental stones at length became ob- 
jects of worship. 

Others have sought to find the origin of 
stone worship in the stone that was set up 
and anointed by Jacob at Bethel, and the 
tradition of which had extended into the 
heathen nations and become corrupted. It 
is certain that the Phoenicians worshipped 
sacred stones under the name of Bcetylia, 
which word is evidently derived from the 
Hebrew Bethel, and this undoubtedly gives 
some appearance of probability to the 
theory. 

But a third theory supposes that the 
worship of stones was derived from the 
unskilfulness of the primitive sculptors, 



who, unable to frame, by their meagre 
principles of plastic art, a true image of 
the God whom they adored, were content 
to substitute in its place a rude or scarcely 
polished stone. Hence the Greeks, accord- 
ing to Pausanias, originally used unhewn 
stones to represent their deities, thirty of 
which, that historian says, he saw in the 
city of Pharoe. These stones were of a 
cubical form, and, as the greater number 
of them were dedicated to the god Hermes, 
or Mercury, they received the generic name 
of Hermce. Subsequently, with the improve- 
ment of the plastic art, the head was added. 

So difficult, indeed, was it, in even the 
most refined era of Grecian civilization, for 
the people to divest themselves of the in- 
fluences of this superstition, that Theo- 
phrastus characterizes " the superstitious 
man " as one who could not resist the im- 
pulse to bow to those mysterious stones 
which served to mark the confluence of the 
highways. 

One of these consecrated stones was 
placed before the door of almost every 
house in Athens. They were also placed 
in front of the temples, in the gymnasia or 
schools, in libraries, and at the corners of 
streets, and in the roads. When dedicated 
to the god Terminus they were used as 
landmarks, and placed as such upon the 
concurrent lines of neighboring possessions. 

The Thebans worshipped Bacchus under 
the form of a rude, square stone. 

Arnobius says that Cybele was repre- 
sented by a small stone of a black color. 
Eusebius cites Porphyry as saying that the 
ancients represented the Deity by a black 
stone, because his nature is obscure and in- 
scrutable. The reader will here be re- 
minded of the black stone, Hadsjar el As- 
wad, placed in the south-west corner of the 
Kaaba at Mecca, which was worshipped by 
the ancient Arabians, and is still treated 
with religious veneration by the modern 
Mohammedans. The Mussulman priests, 
however, say that it was originally white, 
and of such surprising splendor that it could 
be seen at the distance of four days' jour- 
ney, but that it has been blackened by the 
tears of pilgrims. 

The Druids, it is well known, had no 
other images of their gods but cubical or 
sometimes columnar stones, of which To- 
land gives several instances. 

The Chaldeans had a sacred stone, which 
they held in great veneration, under the 
name of Mnizuris, and to which they sacri- 
ficed for the purpose of evoking the Good 
Demon. 

Stone worship existed among the early 
American races. Squier quotes Skinner as 
asserting that the Peruvians used to set up 
rough stones in their fields and plantations, 



STONE 



STONE 



757 



which were worshipped as protectors of their 
crops. And Gama says that in Mexico the 
presiding god of the spring was often repre- 
sented without a human body, and in place 
thereof a pilaster or square column, w r hose 
pedestal was covered with various sculp- 
tures. 

Indeed, so universal was this stone wor- 
ship, that Higgins, in his Celtic Druids, 
says that " throughout the world the first 
object of idolatry seems to have been a 
plain, unwrought stone, placed in the 
ground, as an emblem of the generative 
or procreative powers of nature." And 
Bryant, in his Analysis of Ancient Mythol- 
ogy, asserts that " there is in every oracular 
temple some legend about, a stone." 

Without further citations of examples 
from the religious usages of antiquity, it 
will, I think, be conceded that the cubical 
stone formed an important part of the re- 
ligious worship of primitive nations. But 
Cudworth, Bryant, Faber, and all other 
distinguished writers who have treated the 
subject, have long since established the 
theory that the Pagan religions were emi- 
nently symbolic. Thus, to use the lan- 
guage of Dudley, the pillar or stone " was 
adopted as a symbol of strength and firm- 
ness — a symbol, also, of the divine power, 
and, by a ready inference, a symbol or idol 
of the Deity himself." And this symbol- 
ism is confirmed by Phurnutus, whom To- 
land quotes as saying that the god Hermes 
was represented without hands or feet, be- 
ing a cubical stone, because the cubical 
figure betokened his solidity and stability. 

The influence of this old stone worship, 
but of course divested of its idolatrous 
spirit, and developed into the system of 
symbolic instruction, is to be found in Ma- 
sonry, where the reference to sacred stones 
is made in the Foundation-Stone, the Cu- 
bical Stone, the Corner-Stone, and some 
other symbols of a similar character. In- 
deed, the stone supplies Masonic science 
with a very important and diversified sym- 
bolism. 

As stone worship was one of the oldest 
of the deflections from the pure religion, 
so it was one of the last to be abandoned. 
A decree of the Council of Aries, which was 
held in the year 452, declares that " if, in 
any diocese, any infidel either lighted 
torches or worshipped trees, fountains, or 
stones, or neglected to destroy them, he 
"should be found guilty of sacrilege." A 
similar decree was subsequently issued by 
the Council of Tours in 567, that of Nantes 
in 658, and that of Toledo in 681. Char- 
lemagne, of France, in the eighth century, 
and Canute, of England, in the eleventh, 
found it necessary to execrate and forbid 
the worship of stones. 



Even in the present day, the worship has 
not been altogether abandoned, but still 
exists in some remote districts of Christen- 
dom. Scheffer, in his Description of Lap- 
land, (cited by Mr. Tennent, in Notes and 
Queries, 1st Ser., v. 122,) says, that in 1673 
the Laplanders worshipped an unhewn 
stone found upon the banks of lakes and 
rivers, and which they called " hied kie 
jubmal, that is, the stone god." Martin, in 
his Description of the Western Islands, (p. 
88,) says: " There is a stone set up near a 
mile to the south of St. Columbus's church, 
about eight feet high and two broad. It is 
called by the natives the bowing stone ; for 
when the inhabitants had the first sight 
of the church, they set up this, and then 
bowed, and said the Lord's Prayer." He 
also describes several other stones in differ- 
ent parts of the islands which were objects 
of veneration. Finally, in a work published 
about twenty years ago by the Earl of 
Roden, entitled Progress of the Reformation 
in Ireland, he says, (p. 51,) that at Innis- 
kea, an island off the coast of Mayo, " a 
stone carefully wrapped up in flannel is 
brought out at certain periods to be adored ; 
and when a storm arises, this god is suppli- 
cated to send a wreck on their coasts." 

Tennent, to whom I am indebted for 
these citations, adds another from Borlase, 
who, in his Antiquities of Cornwall, says 
(b. iii., c. ii., p. 162,) that "after Christi- 
anity took place, many [in Cornwall] con- 
tinued to worship these stones ; coming 
thither with lighted torches, and praying 
for safety and success." 

It is more than probable that in many 
remote regions of Europe, where the sun 
of Christianity has only darted its dimmest 
rays, this old worship of sacred stones still 
remains. 

Strasburg, Cathedral of. This 
has always been considered as one of the 
finest Gothic buildings in Europe, and its 
spire is the highest in the world, being 466 
feet. The original cathedral was founded 
in 504, but in 1007 it was almost com- 
pletely destroyed by lightning. The pres- 
ent edifice was begun in 1015 and com- 
pleted in 1439. The cathedral of Strasburg 
is very closely connected witn the history 
of Freemasonry. The most important as- 
sociation of master builders, says Stieglitz, 
{Von Altdeusch. Bauk.,) for the culture and 
extension of German art, was that which 
took place at Strasburg under Erwin von 
Steinbach. As soon as this architect had 
undertaken the direction of the works at 
the Strasburg cathedral, he summoned ma- 
sons out of Germany, England, and Italy, 
and formed with them a brotherhood, 
through which, in 1275, a Freemasonry 
according to the English system was es- 



758 



STRASBURG 



STUART 



tablished. Thence hutten, or Lodges, were 
scattered over Europe. In 1459, on April 
25, says Grandidier, the Masters of many 
of these Lodges assembled at Ratisbon and 
drew up an Act of Fraternity, which made 
the master of the works at Strasburg, and 
his successors, the perpetual Grand Masters 
of the Fraternity of German Freemasons. 
This was confirmed by the Emperor Maxi- 
milian in 1498. By the statutes of this as- 
sociation, the Haupt-Hiitte, Grand or Moth- 
er Lodge of Strasburg, was invested with 
a judicature, without appeal, over all the 
Lodges of Germany. Strasburg thus takes 
in German Masonry a position equivalent 
to that of York in the Masonry of England, 
or Kilwinning in that of Scotland. And 
although the Haupt-Hiitte of Strasburg 
with all other Haupt-Hutten were abol- 
ished by an imperial edict on August 16, 
1731, the Mother Lodge never lost its pres- 
tige. "This," says Findel, [Hist, 72,) "is 
the case even now in many places in Ger- 
many ; the Saxon Stonemasons still regard- 
ing the Strasburg Lodge as their chief 
Lodge." See Stonemasons. 

Strasburg, Congress of. Two im- 
portant Masonic Congresses have been hold- 
en at Strasburg. 

The first Congress of Strasburg. This was 
convoked in 1275 by Erwin von Steinbach. 
The object was the establishment of a 
brotherhood for the continuation of the la- 
bors on the cathedral. It was attended by 
a large concourse of Masons from Germany, 
England, and Italy. It was at this Con- 
gress that the German builders and archi- 
tects, in imitation of their English breth- 
ren, assumed the name of Freemasons, and 
established a system of regulations for the 
government of the Craft. 

The second Congress of Strasburg. This 
was convoked by the Grand Lodge, or 
Haupt-Hiitte of Strasburg, in 1564, as a 
continuation of one which had been held 
in the same year at Basle. Here several 
statutes were adopted, by which the Stein- 
werksrecht, or Stonemasons' law, was 
brought into a better condition. 

Strength. This is said to be one of 
the three principal supports of a Lodge, as 
the representative of the whole Institution, 
because it is necessary that there should be 
Strength to support and maintain every 
great and important undertaking, not less 
than there should be Wisdom to contrive it, 
and Beauty to adorn it. Hence, Strength 
is symbolized in Masonry by the Doric 
column, because, of all the orders of archi- 
tecture, it is the most massive; by the 
Senior Warden, because it is his duty to 
strengthen and support the authority of the 
Master ; and by Hiram of Tyre, because of 
the material assistance that he gave in men 



and materials for the construction of the 
Temple. 
Strict Observance, Rite of. The 

Rite of Strict Observance was a modifica- 
tion of Masonry, based on the Order of 
Knights Templars, and introduced into Ger- 
many in 1754 by its founder, the Baron 
Hund. It was divided into the following 
seven degrees: 1. Apprentice; 2. Fellow 
Craft; 3. Master; 4. Scottish Master; 5. 
Novice ; 6. Templar ; 7. Professed Knight. 

According to the system of the founder 
of this Rite, upon the death of Jacques 
Molay, the Grand Master of the Templars, 
Pierre dAumont, the Provincial Grand 
Master of Auvergne, with two Commanders 
and five Knights, retired for purposes of 
safety into Scotland, which place they 
reached disguised as Operative Masons, 
and there finding the Grand Commander, 
George Harris, and several Knights, they 
determined to continue the Order. Aumont 
was nominated Grand Master, at a Chapter 
held on St. John's day, 1313. To avoid 
persecution, the Knights became Freema- 
sons. In 1361, the Grand Master of the 
Temple removed his seat to Old Aberdeen, 
and from that time the Order, under the 
veil of Masonry, spread rapidly through 
France, Germany, Spain, Portugal, and 
elsewhere. These events constituted the 
principal subject of many of the degrees of 
the Rite of Strict Observance. The others 
were connected with alchemy, magic, and 
other superstitious practices. The great 
doctrine contended for by the followers of 
the Rite was, " that every true Mason is a 
Knight Templar." For an account of the 
rise, the progress, the decay, and the final 
extinction of this once important Rite, 
see Hund, Baron Von. 

Striking Off. Striking off a Lodge 
from the registry of the Grand Lodge is a 
phrase of English Masonry, equivalent to 
what in America is called a forfeiture of 
charter. It is more commonly called 
"erasing from the list of Lodges." 

Stuart Masonry. This title is given 
by Masonic historians to that system of 
Freemasonry which is supposed to have 
been invented by the adherents of the ex- 
iled house of Stuart for the purpose of 
being used as a political means of restoring, 
first, James II., and afterwards his son and 
grandson, James and Charles Edward, re- 
spectively known in history as the Cheva- 
lier St. George and the Young Pretender. 
Most of the conclusions to which Masonic 
writers have arrived on the subject of this 
connection of the Stuarts with the high 
degrees of Masonry are based on conjec- 
ture; but there is sufficient internal evi-^ 
dence in the character of some of these 
degrees, as well as in the known history 



STUART 



STUART 



759 



of their organization, to establish the fact 
that such a connection did actually exist. 

The first efforts to create a Masonic in- 
fluence in behalf of his family is attributed 
to James II., who had abdicated the throne 
of England in 1688. Of him, Noorthouck 
says, [Const., 192,) that he was not "a 
Brother Mason," and sneeringly adds, in 
his index, that " he might have been a bet- 
ter king had he been a Mason." But Len- 
ning says that after his flight to France, 
and during his residence at the Jesuit Col- 
lege of Clermont, where he remained for 
some time, his adherents, among whom 
were the Jesuits, fabricated certain degrees 
with the ulterior design of carrying out 
their political views. At a later period 
these degrees were, he says, incorporated 
into French Masonry under the name of 
the Clermont system, in reference to their 
original construction at that place. G'a- 
dicke had also said that many Scotchmen 
followed him, and thus introduced Free- 
masonry into France. But this opinion 
is only worthy of citation because it proves 
that such an opinion was current among 
the German scholars of the last century. 

On his death, which took place at the 
palace of St. Germain en Laye in 1701, he 
was succeeded in his claims to the British 
throne by his son, who was recognized by 
Louis XIV., of France, under the title of 
James III., but who is better known as the 
Chevalier St. George, or the Old Pretender. 
He also sought, says Lenning, to find in 
the high degrees of Masonry a support for 
his political views, but, as he remarks, with 
no better results than those which had at- 
tended the attempts of his father. 

His son, Prince Charles Edward, who 
was commonly called by the English the 
Young Pretender, took a more active part 
than either his father or grandfather in the 
pursuits of Masonry ; and there is abundant 
historical evidence that he was not only a 
Mason, but that he held high office in the 
Order, and was for a time zealously engaged 
in its propagation ; always, however, it is 
supposed, with political views. 

In 1745 he invaded Scotland, with a view 
to regain the lost throne of his ancestors, 
and met for some time with more than par- 
tial success. On September 24, 1745, he 
was admitted into the Order of Knights 
Templars, and was elected Grand Master, an 
office which it is said that he held until his 
death. On his return to France after his 
ill-fated expedition, the Prince established 
at the city of Arras, on April 15, 1747, a 
Rose Croix Chapter under the title of 
Scottish Jacobite Chapter. In the Patent 
for this Chapter he styles himself " King 
of England, France, Scotland, and Ireland, 
and, as such, Substitute Grand Master of the 



Chapter of Herodem, known under the title 
of Knight of the Eagle and Pelican, and 
since our misfortunes and disasters under 
that of Rose Croix." 

In 1748, the Rite of the Veille-Bru, or 
Faithful Scottish Masons, was created at 
Toulouse in grateful remembrance of the 
reception given by the Masons of that 
Orient to Sir Samuel Lockhart, the aid- 
de-camp of the Pretender. Ragon says, 
(Orth. Magon., 122,) in a note to this state- 
ment, the " favorites who accompanied this 
prince into France were in the habit of 
selling to speculators Charters for Mother 
Lodges, Patents for Chapters, etc. These 
titles were their property, and they did not 
fail to make use of them as a means of 
livelihood." 

It is admitted that the Chevalier Ramsay 
fabricated degrees in the interest of the 
Stuart cause. Ragon says ( Thuil. Gen., 367,) 
th at th e degrees of Irish M aster, Perfect Irish 
Master, and Puissant Irish Master were 
invented in France, in 1747, by the favorites 
of Charles Edward Stuart, and sold to the 
partisans of that prince. One degree was 
openly called the " Scottish Master of the 
Sacred Vault of James VI.," as if to indi- 
cate its Stuart character. The degree still 
exists as the thirteenth of the Ancient and 
Accepted Scottish Rite, but it has been 
shorn of its political pretensions and its 
title changed. Ramsay's interest in be- 
half of the cause of the house of Stuart is 
to be attributed to the fact that he was at 
one time the tutor of the two princes, 
Charles Edward afterwards the Young 
Pretender, and Henry afterwards Cardinal 
York. 

Findel has given in his History of Free- 
masonry, (Lyon's trans., p. 209,) a very calm 
and impartial account of the rise of this 
Stuart Masonry. He says : 

"Ever since the banishment of the 
Stuarts from England in 1688, secret alli- 
ances had been kept up between Rome and 
Scotland ; for to the former place the Pre- 
tender James Stuart had retired in 1719, 
and his son Charles Edward was born there 
in 1720 ; and these communications became 
the more intimate, the higher the hopes of 
the Pretender rose. The Jesuits played a 
very important part in these conferences. 
Regarding the reinstatement of the Stuarts 
and the extension of the power of the 
Roman church as identical, they sought at 
that time to make the society of Free- 
masons subservient to their ends. But to 
make use of the Fraternity to restore the 
exiled family to the throne could not pos- 
sibly have been contemplated, as Free- 
masonry could hardly be said to exist in 
Scotland then. Perhaps in 1724, when 
Ramsay was a year in Rome, or in 1728. 



760 



STUART 



SUBLIME 



when the Pretender in Parma kept up an 
intercourse with the restless Duke of Whar- 
ton, a Past Grand Master, this idea was 
first entertained; and then, when it was 
apparent how difficult it would be to cor- 
rupt the loyalty and fealty of Freemasonry 
in the Grand Lodge of Scotland, founded 
in 1736, this scheme was set on foot, of 
assembling the faithful adherents of the 
banished royal family in the high degrees J 
The soil which was best adapted for this 
innovation was France, where the low ebb 
to which Masonry had sunk had paved the 
way for all kinds of new-fangled notions, 
and where the Lodges were composed of 
Scotch conspirators and accomplices of the 
Jesuits. When the path had thus been 
smoothed by the agency of these secret 
propagandists, Ramsay, at that time Grand 
Orator (an office unknown in England), by 
his speech completed the preliminaries 
necessary for the introduction of the high 
degrees ; their further development was left 
to the instrumentality of others, whose in- 
fluence produced a result somewhat different 
from that originally intended. Their course 
we can now pursue, assisted by authentic 
historical information. In 1752, Scottish 
Masonry, as it was denominated, penetrated 
into Germany, (Berlin,) prepared from a 
ritual very similar to one used in Lille in 
1749 and 1750. In 1743, Thory tells us, the 
Masons in Lyons, under the name of the 
" Petit Elu," invented the degree of Ka- 
dosh, which represents the revenge of the 
Templars. The Order of Knights Tem- 
plars had been abolished in 1311, and to 
that epoch they were obliged to have re- 
course when, after tlie banishment of several 
Knights from Malta in 1720 because they 
were Freemasons, it was not longer possible 
to keep up a connection with the Order of 
St. John or Knights of Malta, then in the 
plenitude of their power under the sover- 
eignty of the Pope. A pamphlet entitled 
Freemasonry Divested of all its Secrets, pub- 
lished in Strasburg in 1745, contains the 
first glimpse of the Strict Observance, and 
demonstrates how much they expected the 
brotherhood to contribute towards the ex- 
pedition in favor of the Pretender. 

From what has been said, it is evident 
that the exiled house of Stuart exercised 
an important part in the invention and ex- 
tension of what has been called the High 
Masonry. The traces of the political sys- 
tem are seen at the present day in the inter- 
nal organization of some of the high de- 
grees — especially in the derivation and 
meaning of certain significant words. 
There is, indeed, abundant reason for be- 
lieving that the substitute word of the 
third degree was changed by Ramsay, or 
some other fabricator of degrees, to give it 



a reference to James II. as the " son of the 
widow," Queen Henrietta Maria. 

Further researches are needed to enable 
any author to satisfactorily write all the de- 
tails of this interesting episode in the his- 
tory of continental Masonry. Documents 
are still wanting to elucidate certain in- 
tricate and, at present, apparently contra- 
dictory points. 

Sublime. The third degree is called 
" the Sublime Degree of a Master Mason," 
in reference to the exalted lessons that it 
teaches of God and of a future life. The 
epithet is, however, comparatively modern. 
It is not to be found in any of the rituals 
of the last century. Neither Hutchinson, 
nor Smith, nor Preston use it ; and it was 
not, therefore, I presume, in the original 
Prestonian lecture. Hutchinson speaks 
of "the most sacred and solemn Order" 
and of " the exalted," but not of " the sub- 
lime " degree. Webb, who based his lec- 
tures on the Prestonian system, applies no 
epithet to the Master's degree. In an edi- 
tion of the Constitutions, published at Dub- 
lin in 1769, the Master's degree is spoken 
of as "the most respectable;" and forty 
years ago the epithet " high and honora- 
ble " was used in some of the rituals of this 
country. The first book in which we meet 
with the adjective " sublime " applied to the 
third degree, is the Masonic Discourses of 
Dr. T. M. Harris, published at Boston in 
1801. Cole also used it in 1817, in his 
Freemasons' Library ; and about the same 
time Jeremy Cross, the well-known lec- 
turer, introduced it into his teachings, 
and used it in his Hieroglyphic Chart, 
which was, for many years, the text- 
book of American Lodges. The word is 
now, however, to be found in the modern 
English lectures, and is of universal use in 
the rituals of the United States, where the 
third degree is always called "the sublime 
degree of a Master Mason." 

The word sublime was the password of the 
Master's degree in the Adonhiramite Rite, 
because it was said to have been the sur- 
name of Hiram, or Adonhiram. On this 
subject, Guillemain, in his Recueil Precieux, 
(i., 106,) makes the following singular re- 
marks : 

" For a long time a great number of Ma- 
sons were unacquainted with this word, and 
they erroneously made use of another in its 
stead which they did not understand, and 
to which they gave a meaning that was 
doubtful and improbable. This is proved 
by the fact that the first knights adopted 
for the Master's password the Latin word 
Sublimis, which the French, as soon as 
they received Masonry, pronounced Sublime, 
which was so far very well. But some pro- 
fanes, who were desirous of divulging our 



SUBLIME 



SUBLIME 



761 



secrets, but who did not perfectly under- 
stand this word, wrote it Jiblime, which they 
said signified excellence. Others, who fol- 
lowed, surpassed the error of the first by 
printing it Giblos, and were bold enough to 
say that it was the name of the place where 
the body of Adonhiram was found. As in 
those days the number of uneducated was 
considerable, these ridiculous assertions 
were readily received, and the truth was 
generally forgotten." 

The whole of this narrative is a mere vis- 
ionary invention of the founder of the Adon- 
hiramite system ; but it is barely possible 
that there is some remote connection be- 
tween the use of the word sublime in that 
Rite, as a significant word of the third de- 
gree, and its modern employment as an 
epithet of the same degree. However, the 
ordinary signification of the word, as refer- 
ring to things of an exalted character, 
would alone sufficiently account for the use 
of the epithet. 

Sublime Degrees. The eleven de- 
grees of the Ancient and Accepted Scottish 
Rite, from the fourth to the fourteenth in- 
clusive, are so called. Thus Dalcho {Report 
of Com., 1802,) says: " Although many of 
the Sublime degrees are in fact a continu- 
ation of the Blue degrees, yet there is no 
interference between the two bodies." 

Sublime Orand Lodge. A title 
formerly given in the Ancient and Accepted 
Rite to what is now simply called a Lodge 
of Perfection. Thus, in 1801, Dr. Dalcho 
delivered in Charleston, South Carolina, an 
address which bears the title of " An ora- 
tion delivered in the Sublime Grand Lodge." 

Sublime Knight Elected. {Sub- 
lime Chevalier elu.) Called also Sublime 
Knight Elected of the Twelve. The elev- 
enth degree of the Ancient and Accepted 
Scottish Rite. Its legend is that it was in- 
stituted by King Solomon after punishment 
had been inflicted on certain traitors at the 
Temple, both as a recompense for the zeal 
and constancy of the Illustrious Elect of 
Fifteen, who had discovered them, and 
also to enable him to elevate other deserv- 
ing brethren from the lower degrees to that 
which had been vacated by their promotion. 
Twelve of these fifteen he elected Sublime 
Knights, and made the selection by ballot, 
that he might give none offence, putting 
the names of the whole in an urn. The 
first twelve that were drawn he formed into 
a Chapter, and gave them command over 
the twelve tribes, bestowing on them a 
name which in Hebrew signifies a true 
man. 

The meeting of a body of Sublime 
Knights is called a Chapter. 

The room is hung with black strewed 
with tears. 
4 V 



The presiding officer represents King 
Solomon, and in the old rituals is styled 
" Most Puissant," but in recent ones " Thrice 
Illustrious." 

The apron is white, lined and bordered 
with black, with black strings ; on the flap 
a flaming heart. 

The sash is black, with a flaming heart 
on the breast, suspended from the right 
shoulder to the left hip. 

The jewel is a sword of justice. 

This is the last of the three Elus which 
are found in the Ancient and Accepted 
Scottish Rite. In the French Rite they 
have been condensed into one, and make 
the fourth degree of that ritual, but not, as 
Ragon admits, with the happiest effect. 

The names of the Twelve Illustrious 
Knights selected to preside over the twelve 
tribes, as they have been transmitted to us 
in the ritual of this degree, have undoubt- 
edly assumed a very corrupted form. The 
restoration of their correct orthography, 
and with it their true signification, is 
worthy the attention of the Masonic stu- 
dent. 

Sublime Masons. The initiates into 
the fourteenth degree of the Ancient and 
Accepted Rite are so called. Thus Dalcho 
(Orat. 27) says : " The Sublime Masons view 
the symbolic system with reverence, as 
forming a test of the character and capacity 
of the initiated." This abbreviated form 
is now seldom used, the fuller one of 
"Grand, Elect, Perfect, and Sublime Ma- 
sons " being more generally employed." 

Sublime Prince of the Royal 
Secret. This is the thirty-second degree 
of the Ancient and Accepted Rite. There 
is abundant internal evidence, derived from 
the ritual and from some historical facts, 
that the degree of Sublime Prince of 
the Royal Secret was instituted by the 
founders of the Council of Emperors of 
the East and West, which body was estab- 
lished in the year 1758. It is certain that 
before that period we hear nothing of such 
a degree in any of the Rites. The Rite 
of Heredom or of Perfection, which was 
that instituted by the Council of Emperors, 
consisted of twenty-five degrees. Of these 
the twenty -fifth, and highest, was the Prince 
of the Royal Secret. It was brought to 
America by Morin, as the summit of the 
High Masonry which he introduced, and 
for the propagation of which he had re- 
ceived his Patent. In the subsequent ex- 
tension of the Scottish Rite about the 
beginning of the present century, by the 
addition of eight new degrees to the orig- 
inal twenty-five, the Sublime Prince of the 
Royal Secret became the thirty-second. 

Bodies of the thirty-second degree are 
called Consistories, and where there is a 



762 



SUBLIME 



SUBSTITUTE 



superintending body erected by the Su- 
preme Council for the government of the 
inferior degrees in a State or Province, it 
is called a Grand Consistory. 

The clothing of a Sublime Prince con- 
sists of a collar, jewel, and apron. The 
collar is black edged with white. 

The jewel is a Teutonic cross of gold. 

The apron is white edged with black. 
On the flap are embroidered six flags, three 
on each side the staffs in saltier, and the 
flags blue, red, and yellow. On the centre 
of the flap, over these, is a Teutonic cross 
surmounted by an All-seeing Eye, and on the 
cross a double-headed eagle not crowned. 
On the body of the apron is the tracing- 
board of the degree. The most important 




part of the symbolism of the degree is the 
tracing-board, which is technically called 
"The Camp." This is a symbol of deep 
import, and in its true interpretation is 
found that " royal secret " from which the 
degree derives its name. This Camp con- 
stitutes an essential part of the furniture 
of a Consistory during an initiation, but 
its explanations are altogether esoteric. It 
is a singular fact, that notwithstanding the 
changes which the degree must have under- 

fone in being transferred from the twenty - 
fth of one Rite to the thirty-second of 
another, no alteration was ever made in 
the Camp, which retains at the present day 
the same form and signification that were 
originally given to it. 

The motto of the degree is " Spes mea in 
Deo est," i. e., My hope is in God. 

Sublime Solomon. {Salomon Sub- 
lime.) A degree in the manuscript collec- 
tion of Peuvret. 

Sublimes, Tbe. {Les Sublimes.) One 
of the degrees of the Ancient Chapter of 
Clermont. 

Submission. Submission to the me- 
diatorial offices of his brethren in the case 
of a dispute is a virtue recommended to 



the Mason, but not necessarily to be en- 
forced. In the " Charges of a Freemason," 
(Anderson, 1st ed., 56,) it is said, (vi. 6:) 
"With respect to Brothers or Fellows at 
law, the Master and Brethren should kindly 
offer their mediation; which ought to be 
thankfully submitted to by the contending 
Brethren ; and if that submission is imprac- 
ticable, they must, however, carry on their 
process or lawsuit without wrath or ran- 
cour." 

Subordinate Lodge. So called to 
indicate its subordination to the Grand 
Lodge as a supreme, superintending power. 
See Lodge. 

Subordinate Officers. In a Grand 
Lodge, all the officers below the Grand Mas- 
ter, and in a Lodge, all those below the 
Worshipful Master, are styled Subordinate 
Officers. So, too, in all the other branches 
of the Order, the presiding officer is su- 
preme, the rest subordinate. 

Subordination. Although it is the 
theory of Freemasonry that all the brethren 
are on a level of equality; yet in the practi- 
cal working of the Institution a subordina- 
tion of ranks has been always rigorously 
observed. So the Charges approved in 1722, 
and which had been collected by Anderson 
from the Old Constitutions, say: "These 
rulers and governors, supreme and subor- 
dinate, of the ancient Lodge, are to be 
obeyed in their respective stations by all 
the Brethren, according to the Old Charges 
and Regulations, with all humility, rever- 
ence, love, and alacrity." Oh. iv. 

Substitute Ark. See Ark, Substitute. 

Substitute Candidate. An ar- 
rangement resorted to in the Royal Arch 
degree of the American system, so as to 
comply pro forma with the requisitions of 
the ritual. In the English, Scotch, and 
Irish systems, there is no regulation requir- 
ing the presence of three candidates, and, 
therefore, the practice of employing substi- 
tutes is unknown in those countries. In 
the United States the usage has prevailed 
from a very early period, although opposed 
at various times by conscientious Compan- 
ions, who thought that it was an improper 
evasion of the law. Finally, the question 
as to the employment of substitutes came 
before the General Grand Chapter in Sep- 
tember, 1872, when it was decided, by a 
vote of ninety-one to thirty, that the use 
of substitutes is not in violation of the 
ritual of Royal Arch Masonry or the in- 
stallation charges delivered to a High 
Priest. The use of them was therefore 
authorized, but the Chapters were exhorted 
not to have recourse to them except in 
cases of emergency; an unnecessary ex- 
hortation, it would seem, since it was only 
in such cases that they had been employed. 



SUBSTITUTE 



SUCCESSION 



763 



Substitute Grand Master. The 

third officer in the Grand Lodge of Scot- 
land. He presides over the Craft in the 
absence of the Grand and Deputy Grand 
Masters. The office was created in the 
year 1738. He is elected by the Grand 
Lodge, and serves for one year. 

Substitute Word. This is an ex- 
pression of very significant suggestion to 
the thoughtful Master Mason. If the Word 
is, in Masonry, a symbol of Divine Truth; 
if the search for the Word is a symbol of 
the search for that Truth ; if the Lost Word 
symbolizes the idea that Divine Truth has 
not been found, then the Substitute Word is 
a symbol of the unsuccessful search after 
Divine Truth and the attainment in this 
life, of which the first Temple is a type, of 
what is only an approximation to it. The 
idea of a substitute word and its history is to 
be found in the oldest rituals of the last cen- 
tury ; but the phrase itself is of more recent 
date, being the result of the fuller develop- 
ment of Masonic science and philosophy. 

The history of the substitute word has 
been an unfortunate one. Subjected from 
a very early period to a mutilation of form, 
it underwent an entire change in some 
Kites, after the introduction of the high 
degrees ; most probably through the influ- 
ence of the Stuart Masons, who sought by an 
entirely new word to give a reference to the 
unfortunate representative of that house as 
the similitude of the stricken builder. (See 
Macbenac.) And so it has come to pass 
that there are now two substitutes in use, 
of entirely different form and meaning ; one 
used on the continent of Europe, and one in 
England and this country. 

It is difficult in this case, where almost 
all the knowledge that we can have of the 
subject is so scanty, to determine the exact 
time when or the way in which the new 
word was introduced. But there is, I think, 
abundant internal evidence in the words 
themselves as to their appropriateness and 
the languages whence they came, (the one 
being pure Hebrew, and the other, I think, 
Gaelic,) as well as from the testimony of old 
rituals, to show that the word in use in the 
United States is the true word, and was the 
one in use before the revival. 

Both of these words have, however, un- 
fortunately been translated by persons 
ignorant of the languages whence they are 
derived, so that the most incorrect and even 
absurd interpretations of their significations 
have been given. The word in universal 
use in this country has been translated as 
"rottenness in the bone," or "the builder 
is dead," or by several other phrases equally 
as far from the true meaning. 

The correct word has been mutilated. 
Properly, it consists of four syllables, for the 



last syllable, as it is now pronounced, 
should properly be divided into two. These 
four syllables compose three Hebrew words, 
which constitute a perfect and grammatical 
phrase, appropriate to the occasion of their 
utterance. But to understand them, the 
scholar must seek the meaning in each syl- 
lable, and combine the whole. In the lan- 
guage of Apuleius, I must forbear to en- 
large upon these holy mysteries. 

Succession to the Chair. The 
regulations adopted in 1721 by the Grand 
Lodge of England have been generally es- 
teemed as setting forth the ancient land- 
marks of the Order. But certain regula- 
tions, which were adopted on the 25th of 
November, 1723, as amendments to or ex- 
planatory of these, being enacted under the 
same authority, and almost by the same 
persons, can scarcely be less binding upon 
the Order than the original regulations. 
Both these compilations of Masonic law re- 
fer expressly to the subject of the succession 
to the chair on the death or removal of the 
Master. 

The old regulation of 1721, in the second 
of the thirty-nine articles adopted in that 
year, is in the following words : 

" In case of death or sickness, or neces- 
sary absence of the Master, the Senior 
Warden shall act as Master pro tempore, if 
no brother is present who has been Master 
of that Lodge before. For the absent Mas- 
ter's authority reverts to the last Master 
present, though he cannot act till the Senior 
Warden has congregated the Lodge" 

The lines in italics indicate that even at 
that time the power of calling the brethren 
together and " setting them to work," which 
is technically called "congregating the 
Lodge," was supposed to be vested in the 
Senior Warden alone during the absence 
of the Master ; although, perhaps, from a 
supposition that he had greater experience, 
the difficult duty of presiding over the com- 
munication was intrusted to a Past Master. 
| The regulation is, however, contradictory 
in its provisions. For if the " last Master 
present" could not act, that is, could not 
exercise the authority of the Master until 
the Senior Warden had congregated the 
Lodge, then it is evident that the author- 
ity of the Master did not revert to him in 
an unqualified sense, for that officer required 
i no such concert nor consent on the part 
of the Warden, but could congregate the 
Lodge himself. 

This evident contradiction in the Ian- 
guage of the regulation probably caused, 
| in a brief period, a further examination of 
, the ancient usage, and accordingly on the 
j 25th of November, 1723, a very little more 
! than two years after, the following regu- 
| lation was adopted: 



764 



SUCCESSION 



SUCCESSION 



" If a Master of a particular Lodge is de- 
posed or demits, the Senior Warden shall 
forthwith fill the Master's chair till the 
next time of choosing ; and ever since, in 
the Master's absence, he fills the chair, even 
though a former Master be present." 

The present Constitution of the Grand 
Lodge of England appears, however, to 
have been formed rather in reference to the 
regulation of 1721 than to that of 1723. It 
prescribes that on the death, removal, or 
incapacity of the Master, the Senior War- 
den, or in his absence, the Junior Warden, 
or in his absence, the immediate Past Mas- 
ter, or in his absence, the Senior Past Mas- 
ter, " shall act as Master in summoning the 
Lodge, until the next election of officers." 
But the English Constitution goes on to 
direct that, " in the Master's absence, the 
immediate Past Master, or if he be absent, 
the Senior Past Master of the Lodge pres- 
ent shall take the chair. And if no Past 
Master of the Lodge be present, then the 
Senior Warden, or in his absence the Ju- 
nior Warden, shall rule the Lodge." 

Here again we find ourselves involved in 
the intricacies of a divided sovereignty. 
The Senior Warden congregates the Lodge, 
but a Past Master rules it. And if the 
Warden refuses to perform his part of the 
duty, then the Past Master will have no 
Lodge to rule. So that, after all, it appears 
that of the two the authority of the Senior 
Warden is the greater. 

But in this country the usage has always 
conformed to the regulation of 1723, as is 
apparent from a glance at our rituals and 
monitorial works. 

Webb, in his Freemasons' Monitor, (edi- 
tion of 1808,) lays down the rule, that "in 
the absence of the Master, the Senior 
Warden is to govern the Lodge;" and 
that officer receives annually, in every 
Lodge in the United States, on the night 
of his installation, a charge to that effect. 
It must be remembered, too, that we are 
not indebted to Webb himself for this 
charge, but that he borrowed it, word for 
word, from Preston, who wrote long before, 
and who, in his turn, extracted it from the 
rituals which were in force at the time of 
his writing. 

In the United States, accordingly, it has 
been held, that on the death or removal of 
the Master, his authority descends to the 
Senior Warden, who may, however, by 
courtesy, offer the chair to a Past Master 
present, after the Lodge has been con- 
gregated. 

There is some confusion in relation to 
the question of who is to be the successor 
of the Master, which arises partly from the 
contradiction between the regulations of 
1721 and 1723, and partly from the contra- 



diction in different clauses of the regulation 
of 1723 itself. But whether the Senior 
Warden or a Past Master is to succeed, the 
regulation of 1721 makes no provision for 
an election, but implies that the vacancy 
shall be temporarily supplied during the 
official term, while that of 1723 expressly 
states that such temporary succession shall 
continue " till the next time of choosing," 
or, in the words of the present English Con- 
stitution, " until the next election of offi- 
cers." 

But, in addition to the authority of the 
ancient regulation and general and uniform 
usage, reason and justice seem to require 
that the vacancy shall not be supplied per- 
manently until the regular time of election. 
By holding the election at an earlier period, 
the Senior Warden is deprived of his right, 
as a member, to become a candidate for the 
vacant office. For the Senior Warden hav- 
ing been regularly installed, has of course 
been duly obligated to serve in the office to 
which he had been elected during the full 
term. If then an election takes place be- 
fore the expiration of that term, he must 
be excluded from the list of candidates, be- 
cause, if elected, he could not vacate his 
present office without a violation of his 
obligation. The same disability would 
affect the Junior Warden, who by a similar 
obligation is bound to the faithful discharge 
of his duties in the South. So that by an- 
ticipating the election, the two most prom- 
inent officers of the Lodge, and the two 
most likely to succeed the Master in due 
course of rotation, would be excluded from 
the chance of promotion. A grievous 
wrong would thus be done to these officers, 
which no Dispensation of a Grand Master 
should be permitted to inflict. 

But even if the Wardens were not am- 
bitious of office, or were not likely, under 
any circumstances, to be elected to the 
vacant office, another objection arises to 
the anticipation of an election for Master 
which is worthy of consideration. 

The Wardens, having been installed 
under the solemnity of an obligation to 
discharge the duties of their respective 
offices to the best of their ability, and the 
Senior Warden having been expressly 
charged that " in the absence of the Master 
he is to rule the Lodge," a conscientious 
Senior Warden might very naturally feel 
that he was neglecting these duties and 
violating this obligation, by permitting the 
office which he has sworn to temporarily 
occupy in the absence of his Master to be 
permanently filled by any other person. 

On the whole, then, the old regulations, 
as well as ancient, uninterrupted, and uni- 
form usage and the principles of reason 
and justice, seem imperatively to require 



SUCCOTH 



SUN 



765 



that, on the death or removal of the Master, 
the chair shall be occupied temporarily 
until the regular time of election : and al- 
though the law is not equally explicit in 
relation to the person who shall fill that 
temporary position, the weight of law and 
precedent seems to incline towards the 
principle that the authority of the absent 
Master shall be placed in the hands of the 
Senior Warden. 

Succoth. An ancient city of Palestine, 
about forty-five miles north-east of Jeru- 
salem, and the site of which is now occu- 
pied by the village of Seikoot. It is the 
place near which Hiram Abif cast the 
sacred vessels for the Temple. See Clay 
Grounds. 

Sufferer. [Souffrant.) The second 
degree of the Order of Initiated Knights 
and Brothers of Asia. 

Summons. A warning to appear at 
the meeting of a Lodge or other Masonic 
body. The custom of summoning the 
members of a Lodge to every communica- 
tion, although now often neglected, is of 
very ancient date, and was generally ob- 
served up to a very recent period. In the 
Anderson Charges of 1722, it is said: "In 
ancient times, no Master or Fellow could 
be absent from the Lodge, especially when 
warned to appear at it, without incurring 
a severe censure." In the Constitutions 
of the Cooke MS., about 1490, we are told 
that the Masters and Fellows were to be 
forewarned to come to the congregations. 
All the old records, and the testimony of 
writers since the revival, show that it was 
always the usage to summon the members 
to attend the meetings of the General As- 
sembly or the particular Lodges. 

Sun. Hardly any of the symbols of 
Masonry are more important in their sig- 
nification or more extensive in their appli- 
cation than the sun. As the source of 
material light, it reminds the Mason of 
that intellectual light of which he is in 
constant search. But it is especially as the 
ruler of the day, giving to it a beginning 
and end, and a regular course of hours, 
that the sun is presented as a Masonic 
symbol. Hence, of the three lesser lights, 
we are told that one represents or sym- 
bolizes the sun, one the moon, and one 
the Master of the Lodge, because, as the 
sun rules the day and the moon governs 
the night, so should the Worshipful Master 
rule and govern his Lodge with equal reg- 
ularity and precision. And this is in strict 
analogy with other Masonic symbolisms. 
For if the Lodge is a symbol of the world, 
which is thus governed in its changes of 
times and seasons by the sun, it is evident 
that the Master who governs the Lodge, 
controlling its time of opening and closing, 



and the work which it should do, must be 
symbolized by the sun. The heraldic defi- 
nition of the sun as a bearing fits most 
appositely to the symbolism of the sover- 
eignty of the Master. Thus Gwillim says : 
" The sun is the symbol of sovereignty, the 
hieroglyphic of royalty; it doth signify 
absolute authority." This representation 
of the sun as a symbol of authority, while 
it explains the reference to the Master, en- 
ables us to amplify its meaning, and apply 
it to the three sources. of authority in the 
Lodge, and accounts for the respective 
positions of the officers wielding this au- 
thority. The Master, therefore, in the East 
is a symbol of the rising sun ; the Junior 
Warden in the South, of the Meridian Sun ; 
and the Senior Warden in the West, of the 
Setting Sun. So in the mysteries of India, 
the chief officers were placed in the east, 
the west, and the south, respectively, to 
represent Brahma, or the rising; Vishnu, 
or the setting; and Siva, or the meridian 
sun. And in the Druidical rites, the Arch- 
druid, seated in the east, was assisted by 
two other officers, — the one in the west 
representing the moon, and the other in 
the south representing the meridian sun. 

This triple division of the government 
of a Lodge by three officers, representatives 
of the sun in his three manifestations in 
the east, south, and west, will remind us 
of similar ideas in the symbolism of an- 
tiquity. In the Orphic mysteries, it was 
taught that the sun generated from an egg, 
burst forth with power to triplicate himself 
by his own unassisted energy. Supreme 
power seems always to have been associ- 
ated in the ancient mind with a threefold 
division. Thus the sign of authority was 
indicated by the three-forked lightning of 
Jove, the trident of Neptune, and the three- 
headed Cerberus of Pluto. The govern- 
ment of the Universe was divided between 
these three sons of Saturn. The chaste 
goddess ruled the earth as Diana, the 
heavens as Luna, and the infernal regions 
as Hecate, whence her rites were only per- 
formed in a place where three roads met. 

The sun is then presented to us in Ma- 
sonry first as a symbol of light, but then 
more emphatically as a symbol of sover- 
eign authority. 

But, says Wemyss, (Symb. Lang.,) speak- 
ing of scriptural symbolism, " the sun may 
be considered to be an emblem of Divine 
Truth," because the sun or light, of which 
it is the source, "is not only manifest in it- 
self, but makes other things ; so one truth 
detects, reveals, and manifests another, as 
all truths are dependent on, and connected 
with, each other more or less." And this 
again is applicable to the Masonic doctrine 
which makes the Master the symbol of the 



766 



SUN 



SUPER 



sun; for as the sun discloses and makes 
manifest, by the opening of day, what had 
been hidden in the darkness of night, so 
the Master of the Lodge, as the analogue 
of the ancient hierophant or explainer of 
the mysteries, makes divine truth manifest 
to the neophyte, who had been hitherto in 
intellectual darkness, and reveals the hid- 
den or esoteric lessons of initiation. 

Sign, Knight of the. See Knight 
of the Sun. 

Sun, Moon, and Stars. The plates 
prefixed to the Hieroglyphic Chart of Jeremy 
Cross contain a page on which are deline- 
ated a sun, moon, seven stars, and a comet, 
which has been copied into the later illus- 
trated editions of Webb's Monitor, and is 
now to be found in all the modern Masters' 
carpets. In the connection in which they 
are there placed they have no symbolic 
meaning, although many have erroneously 
considered that they have. The sun and 
moon are not symbols in the third, but only 
in the first degree ; the stars are a symbol 
in the high degrees, and the comet is no 
symbol at all. They are simply mnemonic 
in character, and intended to impress on the 
memory, by a pictured representation of 
the object, a passage in the Webb lectures 
taken from the Prestonian, which is in 
these words: "The All-seeing Eye, whom 
the sun, moon, and stars obey, and under 
whose watchful care even comets perform 
their stupendous revolutions, pervades the 
inmost recesses of the human heart, and 
will reward us according to our merits." 
It would have been more creditable* to 
the symbolic learning of Cross, if he had 
omitted these plates from his collection of 
Masonic symbols. At least the too common 
error of mistaking them for symbols in the 
third degree would have been avoided. 

Sun Worship. Sir William Jones 
has remarked that two of the principal 
sources of mythology were a wild admira- 
tion of the heavenly bodies, particularly 
the sun, and an inordinate respect paid to 
the memory of powerful, wise, and virtuous 
ancestors, especially the founders of king- 
doms, legislators, and warriors. To the 
latter cause we may attribute the euhemer- 
ism of the Greeks and the sintooism of 
the Chinese. But in the former we shall 
find the origin of sun worship the oldest 
and by far the most prevalent of all the 
ancient religions. 

Eusebius says that the Phoenicians and 
the Egyptians were the first who ascribed 
divinity to the sun. But long — very long 
— before these ancient peoples the primeval 
race of Aryans worshipped the solar orb in 
his various manifestations as the producer 
of light. "In the Veda," says a native 
commentator, " there are only three deities: 



Surya in heaven, Indra in the sky, and 
Agni on the earth." But Surya, Indra, 
Agni are but manifestations of God in the 
sun, the bright sky, and the fire derived 
from the solar light. In the profoundly 
poetic ideas of the Vedic hymns we find 
perpetual allusion to the sun "with his life- 
bestowing rays. Everywhere in the East, 
amidst its brilliant skies, the sun claimed, 
as the glorious manifestation of Deity, the 
adoration of those primitive peoples. The 
Persians, the Assyrians, the Chaldeans, — 
all worshipped the sun. The Greeks, a 
more intellectual people, gave a poetic 
form to the grosser idea, and adored Apollo 
or Dionysus as the sun-god. 

Sun worship was introduced into the 
mysteries not as a material idolatry, but as 
the means of expressing an idea of restora- 
tion to life from death, drawn from the 
daily reappearance in the east of the solar 
orb after its nightly disappearance in the 
west. To the sun, too, as the regenerator 
or revivifier of all things, is the Phallic 
worship, which made a prominent part of 
the mysteries, to be attributed. From the 
Mithraic initiations, in which sun worship 
played so important a part, the Gnostics 
derived many of their symbols. These, 
again, exercised their influence upon the 
mediaeval Freemasons. Thus it is that the 
sun has become so prominent in the Ma- 
sonic system ; not, of course, as an object 
of worship, but purely as a symbol, the 
interpretation of which presents itself in 
many different ways. See Sun. 

Super Excellent Masons. Dr. 
Oliver devotes the fifteenth lecture of his His- 
torical Landmarks (Vol. I., pp. 401-438,) to 
an essay " On the number and classification 
of the Workmen at the building of King 
Solomon's Temple." His statement, based 
entirely on old lectures and legends, is that 
there were nine Masons of supereminent 
ability who were called Super Excellent 
Masons, and who presided over as many 
Lodges of Excellent Masons, while the 
nine Super Excellent Masons formed also a 
Lodge over which Tito Zadok, Prince of 
Harodim, presided. In a note on p. 423, he 
refers to these Super Excellent Masons as 
being the same as the Most Excellent Mas- 
ters who constitute the sixth degree of the 
American Rite. The theory advanced by 
Dr. Oliver is not only entirely unauthenti- 
cated by historical evidence of any kind, 
but also inconsistent with the ritual of that 
degree. It is, in fact, merely a myth, and 
not a well-constructed one. 

Super Excellent Master. A de- 
gree which was originally an honorary or 
side degree conferred by the Inspectors 
General of the Ancient and Accepted Scot- 
tish Rite at Charleston. It has since been 



SUPER 



SUPPORTS 



'67 



introduced into some of the Royal and Se- 
lect Councils of the United States, and 
there conferred as an additional degree. 
This innovation on the regular series of 
Cryptic degrees, with which it actually has 
no historical connection, met with great 
opposition ; so that the convention of Royal 
and Select Masters, which met at New 
York in June, 1873, resolved to place it in 
the category of an honorary degree, which 
might or might not be conferred at the op- 
tion of a Council, but not as an integral 
part of the Rite. Although this body had 
no dogmatic authority, its decision will 
doubtless have some influence in settling 
the question. The degree is simply an en- 
largement of that part of the ceremonies of 
the Royal Arch which refer to the Temple 
destruction. To that place it belongs, if it 
belongs anywhere, but has no more to do 
with the ideas inculcated in Cryptic Ma- 
sonry than have any of the degrees lately 
invented for modern secret societies. 

Whence the degree originally sprang, it 
is impossible to tell. It could hardly have 
had its birth on the continent of Europe ; 
at least, it does not appear to have been 
known to European writers. Neither G'a- 
dicke nor Lenning mention it in their En- 
cyclopaedias; nor is it found in the catalogue 
of more than seven hundred degrees given 
by Thory in his Acta Latomorum ; nor does 
Ragon allude to it in his Tuileur General, 
although he has there given a list of one 
hundred and fifty-three degrees or modifi- 
cations of the Master. Oliver, it is true, 
speaks of it, but he evidently derived his 
knowledge from an American source. It 
may have been manufactured in America, 
and possibly by some of those engaged in 
founding the Scottish Rite. The only 
Cahier that I ever saw of the original ritual, 
which is still in my possession, is in the 
handwriting of Alexander McDonald, a 
very intelligent and enthusiastic Mason, 
who was at one time the Grand Comman- 
der of the Supreme Council for the South- 
ern Jurisdiction. 

The Masonic legend of the degree of Su- 
per Excellent Master refers to circum- 
stances which occurred on the last day of 
the siege of Jerusalem by Nebuzaradan, 
the captain of the Chaldean army, who had 
been sent by Nebuchadnezzar to destroy 
the city and Temple, as a just punishment 
of the Jewish king Zedekiah for his per- 
fidy and rebellion. It occupies, therefore, 
precisely that point of time which is em- 
braced in that part of the Royal Arch de- 
gree which represents the destruction of the 
Temple, and the carrying of the Jews in 
captivity to Babylon. It is, in fact, an ex- 
emplification and extension of that part of 
the Royal Arch degree. 



As to the symbolic design of the degree, 
it is very evident that its legend and cere- 
monies are intended to inculcate that im- 
portant Masonic virtue — fidelity to vows. 
Zedekiah, the wicked king of Judah, is, by 
the modern ritualists who have symbolized 
the degree, adopted very appropriately as 
the symbol of perfidy ; and the severe but 
well-deserved punishment which was in- 
flicted on him by the king of Babylon is 
set forth in the lecture as a great moral les- 
son, whose object is to warn the recipient 
of the fatal effects that will ensue from a 
violation of his sacred obligations. 

Superintendent of the Works, 
Grand. An officer of the Grand Lodge 
of England, who is appointed annually by 
the Grand Master. He should be well 
skilled in geometry and architecture. His 
duty is to advise with the Board of General 
Purposes on all plans of building or edi- 
fices undertaken by the Grand Lodge, and 
furnish plans and estimates for the same ; 
to superintend their construction, and see 
that they are conformable to the plans ap- 
proved by the Grand Master, the Grand 
Lodge, and the Board of General Purposes ; 
to suggest improvements, and make an an- 
nual report on the condition of all the 
Grand Lodge edifices. The office is not 
known in the Grand Lodges of this country, 
but where there is a temple or hall belong- 
ing to a Grand Lodge, the duty of attend- 
ing to it is referred to a hall committee, 
which, when necessary, engages the services 
of a professional architect. 

Superior. The sixth and last de- 
gree of the German Union of the Twenty- 
two. 

Superiors, Unknown. See Un- 
known Superiors. 

Super Masonic. Ragon ( Orth. Ma- 
con., p. 73,) calls the high degrees, as being 
beyond Ancient Craft Masonry, "Grades 
super Maconniques." 

Supplanting. All the Old Constitu- 
tions, without exception, contain a charge 
against one Fellow supplanting another in 
his work. Thus, for instance, the third 
charge in the Harleian MS. says : "Alsoe 
that noe maister nor fellowe shall subplant 
others of their worke, that is to say, if they 
have taken a worke or stand maister of a 
Lord's work, y u shall not put him out of it 
if he be able of cuninge to end the worke." 
From this we derive the modern doctrine 
that one Lodge cannot interfere with the 
work of another, and that a candidate be- 
ginning his initiation in a Lodge must finish 
it in the same Lodge. 

Supports of the !Lodge. The sym- 
bolism connected With the supports of the 
Lodge is one of the earliest and most ex- 
tensively prevalent in the Order. The old- 



768 



SUPPORTS 



SUPPORTS 



est Catechism of the last century gives it in 
these words : 

" Q. What supports your Lodge ? 

"A. Three great Pillars. 

"■Q. What are their names ? 

" A. Wisdom, Strength, and Beauty. 

" Q. Who doth the Pillar of Wisdom 
represent? 

"A. The Master in the East. 

" Q. Who doth the Pillar of Strength 
represent ? 

" A. The Senior Warden in the West. 

" Q. Who doth the Pillar of Beauty rep- 
resent ? 

"A. The Junior Warden in the South. 

" Q. Why should the Master represent 
the Pillar of Wisdom ? 

" A. Because he gives instructions to the 
Crafts to carry on their work in a proper 
manner, with good harmony. 

" Q. Why should the Senior Warden 
represent the Pillar of Strength? 

" A. As the Sun sets to finish the day, 
so the Senior Warden stands in the West 
to pay the hirelings their wages, which is 
the strength and support of all business. 

" Q. Why should the Junior Warden 
represent the Pillar of Beauty ? 

" A. Because he stands in the South at 
high twelve at noon, which is the beauty 
of the day, to call the men off from work to 
refreshment, and to see that they come on 
again in due time, that the Master may 
have pleasure and profit therein. 

" Q. Why is it said that your Lodge is 
supported by these three great Pillars — 
Wisdom, Strength, and Beauty ? 

"A. Because Wisdom, Strength, and 
Beauty is the finisher of all works, and 
nothing can be carried on without them. 

"Q. Why so, Brother? 

"A. Because there is Wisdom to con- 
trive, Strength to support, and Beauty to 
adorn." 

Preston repeats substantially (but, of 
course, with an improvement of the lan- 
guage,) this lecture; and he adds to it the 
symbolism of the three orders of architec- 
ture of which these pillars are said to be 
composed. These, he says, are the Tuscan, 
Doric, and Corinthian. The mistake of 
enumerating the Tuscan among the ancient 
orders was corrected by subsequent ritual- 
ists. Preston also referred the supports 
symbolically to the three Ancient Grand 
Masters. This symbolism was afterwards 
transferred by Webb from the first to the 
third degree. 

Webb, in modifying the lecture of Pres- 
ton, attributed the supports not to the 
Lodge, but to the Institution; an unne- 
cessary alteration, since the Lodge is but 
the type of the Institution. His language 
is : " Our Institution is said to be supported 



by wisdom, strength, and beauty ; because 
it is necessary that there should be wisdom 
to contrive, strength to support, and beauty 
to adorn all great and important under- 
takings." He follows the ancient refer- 
ence of the pillars to the three officers, and 
adopts Preston's symbolism of the three 
orders of architecture, but he very wisely 
substitutes the Ionic for the Tuscan. Hem- 
ming, in his lectures adopted by the Grand 
Lodge of England in 1813, retained the 
symbolism of the pillars, but gave a change 
in the language. He said: "A Mason's 
Lodge is supported by three grand pillars. 
They are called Wisdom, Strength, and 
Beauty. Wisdom to contrive, Strength to 
support, and Beauty to adorn. Wisdom 
to direct us in all our undertakings, Strength 
to support us in all our difficulties, and 
Beauty to adorn the inward man." 

The French Masons preserve the same 
symbolism. Bazot {Manuel, p. 225,) says: 
" Three great pillars sustain the Lodge. 
The first, the emblem of wisdom, is repre- 
sented by the Master who sits in the east, 
whence light and his commands emanate. 
The second, the emblem of strength, is 
represented by the Senior Warden, who 
sits in the west, where the workmen are 
paid, whose strength and existence are pre- 
served by the wages which they receive. 
The third and last pillar is the emblem of 
beauty ; it is represented by the Junior 
Warden, who sits in the south, because that 
part typifies the middle of the day, whose 
beauty is perfect; during this time the 
workmen repose from work ; and it is thence 
that the Junior Warden sees them return 
to the Lodge and resume their labors." 

The German Masons have also main- 
tained these three pillars in their various 
rituals. Schroder, the author of the most 
philosophical one, says : " The universal 
Lodge, as well as every particular one, is 
supported by three great invisible columns 
— Wisdom, Strength, and Beauty; for as 
every building is planned and fashioned 
by Wisdom, owes its durability and solidity 
to Strength, and is made symmetrical and 
harmonious by Beauty, so ought our spirit- 
ual buildiug to be designed by Wisdom, 
which gives it the firm foundation of Truth, 
on which the Strength of conviction may 
build, and self-knowledge complete the 
structure, and give it permanence and con- 
tinuance by means of right, justice, and 
resolute perseverance ; and Beauty will 
finally adorn the edifice with all the social 
virtues, with brotherly love and union, 
with benevolence, kindness, and a com- 
prehensive philanthropy." 

Steiglitz, in his work On the Old German 
Architecture, (i. 239,) after complaining that 
the building principles of the old German 



SUPPORTS 



SUPREME 



769 



artists were lost to us, because, considering 
them as secrets of the brotherhood, they 
deemed it unlawful to commit them to 
writing, yet thinks that enough may be 
found in the old documents of the Frater- 
nity to sustain the conjecture that these 
three supports were familiar to the Oper- 
ative Masons. He says : 

"Wisdom, Strength, and Beauty were hon- 
ored by them as supporting pillars for the 
perfect accomplishment of the works ; and 
thence they considered them symbolically 
as essential pillars for the support of the 
Lodge. Wisdom, which, established on 
science, gives invention to the artist, and 
the right arrangement and appropriate dis- 
position of the whole and of all its parts ; 
Strength, which, proceeding from the har- 
monious balance of all the forces, promotes 
the secure erection of the building; and 
Beauty, which, manifested in God's crea- 
tion of the world, adorns the work and 
makes it perfect." 

I can hardly doubt, from the early ap- 
pearance of this symbol of the three sup- 
ports, and from its unchanged form in all 
countries, that it dates its origin from a 
period earlier than the revival in 1717, and 
that it may be traced to the Operative Ma- 
sons of the Middle Ages, where Stieglitz 
says it existed. 

One thing is clear, that the symbol is 
not found among those of the Gnostics, and 
was not familiar to the Rosicrucians ; and, 
therefore, out of the three sources of our 
symbolism, — Gnosticism, Rosicrucianism, 
and Operative Masonry, — it is most prob- 
able that it has been derived from the last. 

When the high degrees were fabricated, 
and Christianity began to furnish its sym- 
bols and doctrine to the new Masonry, the 
old Temple of Solomon was by some of 
them abandoned, and that other temple 
adopted to which Christ had referred when 
he said, " Destroy this temple, and in three 
days I will raise it up." The old supports 
of wisdom, strength, and beauty, which had 
sufficed for the Gothic builders, and which 
they, borrowing them from the results of 
their labors on the cathedrals, had applied 
symbolically to their Lodges, were discarded, 
and more spiritual supports for a more spir- 
itual temple were to be selected. There had 
been a new dispensation, and there was to 
be a new temple. The great doctrine of 
that new dispensation was to furnish the 
supporting pillars for the new temple. In 
these high Christianized degrees we there- 
fore no longer find the columns of Wisdom, 
Strength, and Beauty, but the spiritual ones 
of Faith, Hope, and Charity. 

But the form of the symbolism is un- 
changed. The East, the West, and the 
South are still the spots where we find the 
4W 49 



new, as we did the old, pillars. Thus the 
triangle is preserved; for the triangle is the 
Masonic symbol of God, who is, after all, 
the true support of the Lodge. 

Supreme Authority. The supreme 
authority in Masonry is that dogmatic power 
from whose decisions there is no appeal. 
At the head of every Rite there is a su- 
preme authority which controls and directs 
the acts of all subordinate bodies of the 
Rite. In the United States, and in the 
American Rite which is there practised, it 
would, at the first glance, appear that the 
supreme authority is divided. That of 
symbolic Lodges is vested in Grand Lodges, 
of Royal Arch Chapters in Grand Chap- 
ters, of Royal and Select Councils in Grand 
Councils, and of Commanderies of Knights 
Templars in the Grand Encampment. And 
so far as ritualistic questions and matters 
of internal arrangement are concerned, the 
supreme authority is so divided. But the 
supreme authority of Masonry in each 
State is actually vested in the Grand Lodge 
of that State. It is universally recognized 
as Masonic law that a Mason expelled or 
suspended by the Grand Lodge, or by a 
subordinate Lodge with the approval and 
confirmation of the Grand Lodge, thereby 
stands expelled or suspended from Royal 
Arch, from Cryptic, and from Templar 
Masonry. Nor can he be permitted to 
visit any of the bodies in either of these 
divisions of the Rite so long as he remains 
under the ban of expulsion of the Grand 
Lodge. So the status or condition of every 
Mason in the jurisdiction is controlled by the 
Grand Lodge, from whose action on that 
subject there is no appeal. The Masonic 
life and death of every member of the Craft, 
in every class of the Order, is in its hands, 
and thus the Grand Lodge becomes the real 
supreme authority of the jurisdiction. 

Supreme Commander of the 
Stars. (Supreme Commandeur des Astres.) 
A degree said to have been invented at 
Geneva in 1779, and found in the collection 
of M. A. Viany. 

Supreme Consistory. (Supreme 
Consistoire.) The title of some of the 
highest bodies in the Rite of Mizraim. 
In the original construction of the Rite at 
Naples the members of the ninetieth de- 
gree met in a Supreme Consistory. When 
the Bederides took charge of the Rite they 
changed the title of the governing body 
to Supreme Council. 

Supreme Couneil. The Supreme 
Masonic authority of the Ancient and Ac- 
cepted Scottish Rite is called a Supreme 
Council. A Supreme Council claims to 
derive the authority for its existence from 
the Constitutions of 1786. I have no in- 
tention here of entering into the question 



770 



SUPREME 



SUPREME 



of the authenticity of that document. The 
question is open to the historian, and has 
been amply discussed, with the natural re- 
sult of contradictory conclusions. But he 
who accepts the Ancient and Accepted 
Scottish Eite as genuine Freemasonry, and 
owes his obedience as a Mason to its con- 
stituted authorities, is compelled to recog- 
nize those Constitutions wherever or when- 
ever they may have been enacted as the 
fundamental law — the constitutional rule 
of his Rite. To their authority all the 
Supreme Councils owe their legitimate 
existence. 

Dr. Frederick Dalcho, who, I think, may 
very properly be considered as the founder 
in the United States, and therefore in the 
world, of the Ancient and Accepted Scot- 
tish Rite in its present form as the legiti- 
mate successor of the Rite of Perfection or 
of Herodem, has given in the Circular 
written by him, and published December 4, 
1802, by the Supreme Council at Charles- 
ton, the following account of the establish- 
ment of Supreme Councils. 

" On the 1st of May, 1786, the Grand 
Constitution of the thirty -third degree, 
called the Supreme Council of Sovereign 
Grand Inspectors General, was finally rati- 
fied by his Majesty the King of Prussia, 
who, as Grand Commander of the Order of 
Prince of the Royal Secret, possessed the 
Sovereign Masonic power over all the Craft. 
In the new Constitution, this high power 
was conferred on a Supreme Council of 
nine brethren in each nation, who possess 
all the Masonic prerogatives, in their own 
district, that his Majesty individually pos- 
sessed, and are Sovereigns of Masonry" 

The law for the establishment of a Su- 
preme Council is found in the following 
words in the Latin Constitutions of 1786 : 
" The first degree will be subordinated to 
the second, that to the third, and so in 
order to the sublime, thirty -third, and last, 
which will watch over all the others, will 
correct their errors and will govern them, 
and whose congregation or convention will 
be a dogmatic Supreme Grand Council, the 
Defender and Conservator of the Order, 
which it will govern and administer accord- 
ing to the present Constitutions and those 
which may hereafter be enacted." 

But the Supreme Council at Charleston 
derived its authority and its information 
from what are called the French Constitu- 
tions ; and it is in them that we find the 
statement that Frederick invested the Su- 
preme Council with the same prerogatives 
that he himself possessed, a provision not 
contained in the Latin Constitutions. The 
twelfth article says : " The Supreme Coun- 
cil will exercise all the Masonic sovereign 
powers of which his Majesty Frederick II., 
King of Prussia, was possessed." 



These Constitutions further declare, (Art. 
5,) that " every Supreme Council is com- 
posed of nine Inspectors General, five of 
whom should profess the Christian reli- 
gion." In the same article it is provided 
that "there shall be only one Council of 
this degree in each nation or kingdom in 
Europe, two in the United States of 
America as far removed as possible the 
one from the other, one in the English 
islands of America, and one likewise in 
the French islands." 

It was in compliance with these Constitu- 
tions that the Supreme Council at Charles- 
ton, South Carolina, was instituted. In the 
Circular, already cited, Dalcho gives this 
account of its establishment. 

"On the 31st of May, 1801, the Supreme 
Council of the thirty-third degree for the 
United States of America was opened, with 
the high honors of Masonry, by Brothers 
John Mitchell and Frederick Dalcho, 
Sovereign Grand Inspectors General; and 
in the course of the present year, [1802,] 
the whole number of Grand Inspectors 
General was completed, agreeably to the 
Grand Constitutions." 

This was the first Supreme Council of the 
Ancient and Accepted Scottish Rite ever 
formed; from it has emanated either di- 
rectly or indirectly all the other Councils 
which have been since established in 
America or Europe ; and although it now 
exercises jurisdiction only over a part of 
the United States under the title of the 
Supreme Council for the Southern Juris- 
diction of the United States, it claims to 
be and is recognized as " the Mother Coun- 
cil of the World." 

Under its authority a Supreme Council, 
the second in date, was established by Count 
de Grasse in the French West Indies, in 
1802 ; a third in France, by the same au- 
thority, in 1804; and a fourth in Italy in 
1805. In 1813 the Masonic jurisdiction 
of the United States was divided ; the Mother 
Council establishing at the city of New 
York a Supreme Council for the Northern 
Jurisdiction, and over the States north of 
the Ohio and east of the Mississippi, re- 
serving to itself all the remainder of the 
territory of the United States. The seat 
of the Northern Council is now at Boston ; 
and although the offices of the Grand 
Commander and Secretary-General of the 
Southern Council are now in the city of 
Washington, whence its documents emanate, 
its seat is still constructively at Charleston/ 

On their first organization, the Supreme 
Councils were limited to nine members in 
each. That rule continued to be enforced 
in the Mother Council until the year 1859, 
when the number was increased to thirty- 
three. Similar enlargements have been 
made in all the other Supreme Councils 



SUSPENSION 



SUSPENSION 



771 



except that of Scotland, which still retains 
the original number. 

The officers of the original Supreme 
Council at Charleston were: a Most Puis- 
sant Sovereign Grand Commander, Most 
Illustrious Lieutenant Grand Commander, 
Illustrious Treasurer-General of the Holy 
Empire, Illustrious Secretary-General of 
the Holy Empire, Illustrious Grand Mas- 
ter of Ceremonies, and Illustrious Captain 
of the Guards. 

In 1859, with the change of numbers in 
the membership, there was also made a 
change in the number and titles of the offi- 
cers. These now in the Mother Council, 
according to its present Constitution, are : 

I. Sovereign Grand Commander ; 2. Lieu- 
tenant Grand Commander; 3. Secretary- 
General of the Holy Empire; 4. Grand 
Prior; 5. Grand Chancellor; 6. Grand 
Minister of State; 7. Treasurer-General 
of the Holy Empire ; 8. Grand Auditor ; 
9. Grand Almoner ; 10. Grand Constable ; 

II. Grand Chamberlain; 12. First Grand 
Equerry; 13. Second Grand Equerry; 14. 
Grand Standard-Bearer ; 15. Grand Sword- 
Bearer ; 16. Grand Herald. The Secretary- 
General is properly the seventh officer, but 
by a decree of the Supreme he is made the 
third officer in rank " while the office con- 
tinues to be filled by Bro. Albert G. Mackey, 
the present incumbent, who is the Dean of 
the Supreme Council." 

The officers somewhat vary in other Su- 
preme Councils, but the presiding and re- 
cording officers are everywhere a Sovereign 
Grand Commander and a Secretary- General 
of the Holy Empire. 

Suspension. This is a Masonic pun- 
ishment, which consists of a temporary 
deprivation of the rights and privileges of 
Masonry. It is of two kinds, definite and 
indefinite ; but the effect of the penalty, for 
the time that it lasts, is the same in both 
kinds. The mode in which restoration is 
effected differs in each. 

1. Definite Suspension. — By definite sus- 
pension is meant a deprivation of the rights 
and privileges of Masonry for a fixed period 
of time, which period is always named in 
the sentence. By the operation of this 
penalty, a Mason is for the time prohibited 
from the exercise of all his Masonic privi- 
leges. His rights are placed in abeyance, 
and he can neither visit Lodges, hold Ma- 
sonic communication, nor receive Masonic 
relief, during the period for which he has 
been suspended. Yet his Masonic citizen- 
ship is not lost. In this respect suspension 
may be compared to the Roman punishment 
of " relegatio," or banishment, which Ovid, 
who had endured it, describes, {Tristia, v. 
11,) with technical correctness, as a penalty 
which " takes away neither life nor prop- 



erty nor rights of citizens, but only drives 
away from the country." So by suspension 
the rights and duties of the Mason are not 
obliterated, but their exercise only inter- 
dicted for the period limited by the sen- 
tence, and as soon as this has terminated 
he at once resumes his former position in 
the Order, and is reinvested with all his 
Masonic rights, whether those rights be of 
a private or of an official nature. 

Thus, if an officer of a Lodge has been 
suspended for three months from all the 
rights and privileges of Masonry, a suspen- 
sion of his official functions also takes 
place. But a suspension from the discharge 
of the functions of an office is not a depri- 
vation of the office ; and therefore, as soon 
as the three months to which the suspen- 
sion had been limited have expired, the 
brother resumes all his rights in the Order 
and the Lodge, and with them, of course, the 
office which he had held at the time that 
the sentence of suspension had been inflicted. 

2. Indefinite Suspension. — This is a sus- 
pension for a period not determined and 
fixed by the sentence, but to continue dur- 
ing the pleasure of the Lodge. In this re- 
spect only does it differ from the preceding 
punishment. The position of a Mason, 
under definite or indefinite suspension, is 
precisely the same as to the exercise of all 
his rights and privileges, which in both 
cases remain in abeyance, and restoration 
in each brings with it' a resumption of all 
the rights and functions, the exercise of 
which had been interrupted by the sentence 
of suspension. 

Neither definite nor indefinite suspension 
can be inflicted except after due notifica- 
tion and trial, and then only by a vote of 
two-thirds of the members present. 

Restoration to Masonic rights differs, as 
I have said, in these two kinds. Restora- 
tion from definite suspension may ta£e 
place either by a vote of the Lodge abridg- 
ing the time, when two- thirds of the mem- 
bers must concur, or it will terminate by 
the natural expiration of the period fixed 
by the sentence, and that without any 
vote of the Lodge. Thus, if a member is 
suspended for three months, at the end of 
the third month his suspension terminates, 
and he is ipst facto restored to all his rights 
and privileges. 

In the case of indefinite suspension, the 
only method of restoration is by a vote of 
the Lodge at a regular meeting, two-thirds 
of those present concurring. 

Lastly, it may be observed that, as the 
suspension of a member suspends his pre- 
rogatives, it also suspends his dues. He 
cannot be expected, in justice, to pay for 
that which he does not receive, and Lodge 
dues are simply a compensation made by a 



772 



SUSSEX 



SWEDEN 



member for the enjoyment of the privileges 
of membership. 

Sussex, Duke of. The Duke of 
Sussex is entitled to a place in Masonic bi- 
ography, not only because, of all the Grand 
Masters on record, he held the office the 
longest, — the Duke of Leinster, of Ireland, 
alone excepted, — but also because of his de- 
votion to the Institution, and the zeal with 
which he cultivated and protected its in- 
terests. Augustus Frederick, ninth child 
and sixth son of George III., king of Eng- 
land, was born January 27, 1773. He was 
initiated in 1798 at a Lodge in Berlin. 
In 1805, the honorary rank of a Past 
Grand Master was conferred on him by the 
Grand Lodge of England. May 13, 1812, 
he was appointed Deputy Grand Master; 
and April 13, 1813, the Prince Eegent, 
afterwards George IV., having declined a 
re-election as Grand Master, the Duke of 
Sussex was unanimously elected; and in the 
same year the two rival Grand Lodges of 
England were united. The Duke was Most 
Excellent Zerubbabel of the Grand Chap- 
ter, and Grand Superintendent of the Grand 
Conclave of Knights Templars. He never, 
however, took any interest in the orders of 
knighthood, to which, indeed, he appears to 
have had some antipathy. During his long 
career the Grand Conclave never met but 
once. By annual elections, he retained the 
office of Grand Master until his death, which 
took place April 21, 1843, in the seventy- 
first year of his age, having completed a 
Masonic administration as head of the Eng- 
lish Craft of upwards of thirty years. 

During that long period, it was impos- 
sible that some errors should not have been 
committed. The Grand Master's conduct 
in reference to two distinguished Masons, 
Drs. Crucefix and Oliver, was by no means 
creditable to his reputation for justice or 
forbearance. But the general tenor of his 
life as an upright man and Mason, and his 
great attachment to the Order, tended to 
compensate for the few mistakes of his ad- 
ministration. One who had been most 
bitterly opposed to his course in reference 
to Brothers Crucefix and Oliver, and had 
not been sparing of his condemnation, paid, 
after his death, this tribute to his Masonic 
virtues and abilities. 

" As a Freemason," said the Freemasons' 
quarterly Review, (1843, p. 120,) " the Duke 
of Sussex was the most accomplished crafts- 
man of his day. His knowledge of the 
mysteries was, as it were, intuitive; his 
reading on the subject was extensive ; his 
correspondence equally so ; and his desire 
to be introduced to any brother from whose 
experience he could derive any information 
had in it a craving that marked his great 
devotion to the Order." 



On the occasion of the presentation of an 
offering by the Fraternity in 1838, the Duke 
gave the following account of his Masonic 
life, which embodies sentiments that are 
highly honorable to him. 

" My duty as your Grand Master is to 
take care that no political or religious ques- 
tion intrudes itself; and had I thought 
that, in presenting this tribute, any politi- 
cal feeling had influenced the brethren, I 
can only say that then the Grand Master 
would not have been gratified. Our object 
is unanimity, and we can find a centre of 
unanimity unknown elsewhere. I recollect 
twenty-five years ago, at a meeting in many 
respects similar to the present, a magnifi- 
cent jewel (by voluntary vote) was pre- 
sented to the Earl Moira previous to his 
journey to India. I had the honor to pre- 
side, and I remember the powerful and 
beautiful appeal which that excellent 
brother made on the occasion. I am now 
sixty-six years of age — I say this without 
regret — the true Mason ought to think that 
the first day of his birth is but a step on 
his way to the final close of life. When I 
tell you that I have completed forty years 
of a Masonic life — there may be older Ma- 
sons — but that is a pretty good specimen of 
my attachment to the Order. 

" In 1798, I entered Masonry in a Lodge 
at Berlin, and there I served several offices, 
and as Warden was a representative of the 
Lodge in the Grand Lodge of England. I 
afterwards was acknowledged and received 
with the usual compliment paid to a mem- 
ber of the Eoyal Family, by being ap- 
pointed a Past Grand Warden. I again 
went abroad for three years, and on my re- 
turn joined various Lodges, and upon the 
retirement of the Prince Eegent, who be- 
came Patron of the Order, I was elected 
Grand Master. An epoch of considerable 
interest intervened, and I became charged, 
in 1813-14, with a most important mission 
— the union of the two London societies. 
My most excellent brother, the Duke of 
Kent, accepted the title of Grand Master 
of the Athol Masons, as they were denomi- 
nated ; I was the Grand Master of those 
called the Prince of Wales's. In three 
months we carried the union of the two 
societies, and I had the happiness of pre- 
siding over the united Fraternity. This I 
consider to have been the happiest event 
of my life. It brought all Masons upon 
the Level and the Square, and showed the 
world at large that the differences of com- 
mon life did not exist in Masonry, and it 
showed to Masons that by a long pull, a 
strong pull, and a pull altogether, what 
great good might be effected." 

Sweden. Freemasonry was introduced 
into Sweden in the year 1 735, when Count 



SWEDEN 



SWEDENBORG 



773 



Sparre, who had been initiated in Paris, 
established a Lodge at Stockholm. Of this 
Lodge scarcely anything is known, and it 
probably soon fell into decay. In 1738, 
King Frederick I. promulgated a decree 
which interdicted all Masonic meetings 
under the penalty of death. At the end of 
seven years the edict was removed, and 
Masonry became popular. Lodges were 
publicly recognized, and in 1746 the Ma- 
sons of Stockholm struck a medal on the 
occasion of the birth of the Prince Royal, 
afterwards Gustavus III. In 1753, the 
Swedish Masons laid the foundation of 
an orphan asylum at Stockholm, which 
was built by the voluntary contributions 
of the Fraternity, without any assistance 
from the State. In 1762, King Adolphus 
Frederick, in a letter to the Grand Master, 
declared himself the Protector of the 
Swedish Lodges, and expressed his readi- 
ness to become the Chief of Freemasonry 
in his dominions, and to assist in defraying 
the expenses of the Order. In 1765, Lord 
Blayney, Grand Master of England, granted 
a Deputation to Charles Fullmann, Secre- 
tary of the English embassy at Stockholm, 
as Provincial Grand Master, with the au- 
thority to constitute Lodges in Sweden. 
At the same time, Schubarb, a member of 
the Rite of Strict Observance, appeared at 
Stockholm, and endeavored to establish that 
Rite. But he had but little success, as 
the high degrees had been previously in- 
troduced from France. 

But this admixture of English, French, 
and German Masonry occasioned great dis- 
satisfaction, and gave rise, about this time, 
to the establishment of an independent sys- 
tem known as the Swedish Rite. In 1770, 
the Illuminated Grand Chapter was estab- 
lished, and the Duke of Sudermania ap- 
pointed the Vicarius Salomonis. In 1780, 
the Grand Lodge of Sweden, which for 
some years had been in abeyance, was re- 
vived, and the same Prince elected Grand 
Master. This act gave an independent and 
responsible position to Swedish Masonry, 
and the progress of the Institution in that 
kingdom has been ever since regular and 
uninterrupted. On March 22, 1793, Gus- 
tavus IV., the king of Sweden, was initi- 
ated into Masonry in a Lodge at Stock- 
holm, the Duke of Sudermania, then acting 
as Regent of the kingdom, presiding as the 
Grand Master of the Order. 

In 1799, on the application of the Duke 
of Sudermania, a fraternal alliance was 
consummated between the Grand Lodges 
of England and Sweden, and mutual rep- 
resentatives appointed. 

In 1809, the Duke of Sudermania ascend- 
ed the throne under the title of Charles 
XIII. He continued his attachment' to the 



Order, and retained the Grand Mastership. 
As a singular mark of his esteem for Free- 
masonry, the King instituted, May 27, 1811, 
a new order of knighthood, known as the 
Order of Charles XIII., the members of 
which were to be selected from Freemasons 
only. In the Patent of institution the 
King declared that, in founding the Order, 
his intention " was not only to excite his 
subjects to the practice of charity, and to 
perpetuate the memory of the devotion of 
the Masonic Order to his person while it 
was under his protection, but also to give 
further proofs of his royal benevolence to 
those whom he had so long embraced and 
cherished under the name of Freemasons." 
The Order, besides the princes of the royal 
family, was to consist of twenty-seven lay, 
and three ecclesiastical knights, all of whom 
were to hold equal rank. 

The Grand Lodge of Sweden practises 
the Swedish Rite, and exercises its jurisdic- 
tion under the title of the National Grand 
Lodge of Sweden and Norway. 

Swedenborg. Emanuel Swedenborg, 
a distinguished theologian of his age, and 
the founder of a sect which still exists, 
has been always mythically connected with 
Freemasonry. The eagerness is indeed ex- 
traordinary with which all Masonic writ- 
ers, German, French, English, and Ameri- 
can, have sought to connect the name and 
labors of the Swedish sage with the Ma- 
sonic institution, and that, too, without the 
slightest foundation for such a theory either 
in his writings, or in any credible memo- 
rials of his life. 

Findel, [Hist, Lyon's Trans., p. 529,) 
speaking of the reforms in Swedish Ma- 
sonry, says : " Most likely Swedenborg, the 
mystic and visionary, used his influence in 
bringing about the new system ; at all 
events, he smoothed the way for it." Len- 
ning speaks of the influence of his teach- 
ings upon the Swedish system of Freema- 
sonry, although he does not absolutely 
claim him as a Mason. 

Reghellini, in his Esprit du Dogme de la 
Franche-Maconnerie, writes thus : " Sweden- 
borg made many very learned researches on 
the subject of the Masonic mysteries. He 
thought that their doctrines were of the 
highest antiquity, having emanated from 
the Egyptians, the Persians, the Magi, the 
Jews, and the Greeks. He also became the 
head of a new religion in his effort to re- 
form that of Rome. For this purpose he 
wrote his Celestial Jerusalem, or his Spi- 
ritual World : * he mingled with his reform, 

* There is no work written by Swedenborg 
which bears either of those titles. It is possible 
that Reghellini alludes either to the Arcana 
Coelestia, published in 1749-1753, or to the De 
Nova Hierosolyma, published in 1758. 



774 



SWEDENBORG 



SWEDENBORG 



ideas which were purely Masonic. In this 
celestial Jerusalem the Word formerly com- 
municated by God to Moses is found ; this 
word is Jehovah, lost on earth, but which 
he invites us to find in Great Tartary, a 
country still governed, even in our days, 
by the patriarchs, by which he means alle- 
gorically to say that this people most nearly 
approach to the primitive condition of the 
perfection of innocence." The same writer, 
in his Magonnerie consideree comme le resulted 
des religions Egyptienne, Jeuve et Chretienne, 
(ii. 454j) repeatedly speaks of Swedenborg 
as a Masonic reformer, and sometimes as a 
Masonic impostor. Ragon also cites Reg- 
he] lini in his Orthodoxie Maconnique, (p. 
255,) and recognizes Swedenborg as the 
founder of a Masonic system. Thory, in 
his Acta Latomorum, cites " the system of 
Swedenborg ; " and in fact all the French 
writers on Masonic ritualism appear to have 
borrowed their idea of the Swedish theo- 
sophist from the statement of Reghellini, 
and have not hesitated to rank him among 
the principal Masonic teachers of his time. 

Oliver is the earliest of the English Ma- 
sonic writers of eminence who has referred 
to Swedenborg. He, too often careless of 
the weight of his expressions and facile in 
the acceptance of authority, speaks of the 
degrees, the system, and the Masonry of 
Swedenborg just in the same tone as he 
would of those of Cagliostro, of Hund, or 
of Tschoudy. 

And, lastly, in America we have a recent 
writer, Bro. Samuel Beswick, who is evi- 
dently a man of ability and of considerable 
research. He has culminated to the zenith 
in his assumptions of the Masonic character 
of Swedenborg. He published at New York, 
in 1870, a volume entitled, The Swedenborg 
Rite and the Great Masonic Leaders of the 
Eighteenth Century. In this work, which, 
outside of its Swedenborgian fancies, con- 
tains much interesting matter, he traces the 
Masonic life of Swedenborg from his ini- 
tiation, the time and place of which he 
makes in 1706, in a Scottish Lodge in the 
town of Lund, in Sweden, which is a fair 
specimen of the value of his historical 
statements. But after treating the great 
Swede as a Masonic reformer, as the founder 
of a Rite, and as evincing during his whole 
life a deep interest in Freemasonry, he ap- 
pears to me to surrender the whole question 
in the following closing words of his work : 

" From the very moment of his initia- 
tion, Swedenborg appears to have resolved 
never to allude to his membership or to his 
knowledge of Freemasonry, either publicly 
or privately. He appears to have made up 
his mind to keep it a profound secret, and 
to regard it as something which had no re- 
lation to his public life. 



" We have searched his Itinerary, which 
contains brief references to everything he 
saw, heard, and read during his travels, for 
something having relation to his Masonic 
knowledge, intercourse, correspondence, 
visits to Lodges, places, or persons; but 
there is a studied silence, a systematic 
avoidance of all allusion to it. In his 
theological works, his Memorable Relations 
speak of almost every sect in Christendom, 
and of all sorts of organizations, or of individ- 
uals belonging thereto. But Masonry is an 
exception : there is a systematic silence in 
relation to it." 

It is true that he finds in this reticence 
of Swedenborg the evidence that he was a 
Mason and interested in Masonry, but others 
will most probably form a different conclu- 
sion. The fact is that Swedenborg never 
was a Freemason. The reputation of being 
one, that has been so continuously attribu- 
ted to him by Masonic writers, is based first 
upon the assumptions of Reghellini, whose 
statements in his Esprit du Dogme were 
never questioned nor their truth investi- 
gated, as they should have been, but were 
blindly followed by succeeding writers. 
Neither Wilkinson, nor Burk, nor White, 
who wrote his biography,. — the last the 
most exhaustively, — nor anything in his 
own voluminous writings, lead us to any 
such conclusion. 

But the second and more important basis 
on which the theory of a Swedenborgian 
Masonry has been built is the conduct of 
some of his own disciples, who, imbued 
with his religious views, being Masons, 
carried the spirit of the New Jerusalem 
doctrines into their Masonic speculations. 
There was, it is true, a Masonic Rite or 
System of Swedenborg, but its true history 
is this : 

The two most important religious works 
of Swedenborg, the Celestial Arcana and 
the New Jerusalem, appeared, the former 
between the years 1749 and 1753, and the 
latter in 1758. About that period we find 
Pernetty working out his schemes of Ma- 
sonic reform. Pernetty was a theosophist, 
a Hermetic philosopher, a disciple, to some 
extent, of Jacob Bbhme, that prince of 
mystics. To such a man, the reveries, the 
visions, and the spiritual speculations of 
Swedenborg were peculiarly attractive. He 
accepted them as an addition to the theo- 
sophic views which he already had received. 
About the year 1760 he established at Avig- 
non his Rite of the Illuminati, in which 
the reveries of both Bbhme and Sweden- 
borg were introduced. In 1783 this system 
was reformed by the Marquis de Thome, 
another Swedenborgian, and out of that 
reform arose what was called the " Rite of 
Swedenborg," not because Swedenborg had 



SWEDENBORG 



SWEDENBORG 



775 



established it, or had anything directly to do 
with its establishment, but because it was 
based on his peculiar theological views, and 
because its symbolism was borrowed from 
the ideas he had advanced in the highly 
symbolical works that he had written. A 
portion of these degrees, or other degrees 
much like them, have been called apoca- 
lyptic ; not because St. John had, any more 
than Swedenborg, a connection with them, 
but because their system of initiation is 
based on the mystical teachings of the 
Apocalypse ; a work which, not less than 
the theories of the Swede, furnishes abun- 
dant food for a system of Masonico-reli- 
gious symbolism. Benedict Chastanier, also 
another disciple of Swedenborg, and who 
was one of the founders of the Avignon 
Society, carried these views into England, 
and founded at London a similar Rite, 
which afterwards was changed into a purely 
religious association under the name of 
"The Theosophical Society, instituted for 
the purpose of promoting the Heavenly 
Doctrines of the New Jerusalem." 

In one of his visions, Swedenborg thus 
describes a palace in the spiritual world 
which he had visited. From passages such 
as these which abound in his various trea- 
tises, the theosophic Masons concocted 
those degrees which have been called the 
Masonry of Swedenborg. To no reader of 
the passage annexed can its appropriateness 
as the basis of a system of symbolism fail to 
be apparent. 

" I accordingly entered the temple, which 
was magnificent, and in the midst of which 
a woman was represented clothed in pur- 
ple, holding in her right hand a golden 
crown piece, and in her left a chain of 
pearls. The stataie and the representation 
were only fantastic representations ; for these 
infernal spirits, by closing the interior de- 
gree and opening the exterior only, are 
able at the pleasure of their imagination to 
represent magnificent objects. Perceiving 
that they were illusions, I prayed to the 
Lord. Immediately the interior of my 
spirit was opened, and I saw, instead of the 
superb temple, a tottering house, open to 
the weather from the top to the bottom. 
In the place of the woman-statue, an image 
was suspended, having the head of a dra- 
gon, the body of a leopard, the feet of a 
bear, and the mouth of a lion : in short, it 
was the beast rising out of the sea, as de- 
. scribed in the Apocalypse xiii. 2. In the 
place of a park, there was a marsh full of 
frogs, and I was informed that under this 
marsh there was a great hewn stone, be- 
neath which the WORD was entirely hid- 
den. Afterwards I said to the prelate, who 
was the fabricator of these illusions, 'Is that 
your temple?' 'Yes/ replied he, 'it is.' 



Immediately his interior sight was opened 
like mine, and he saw what I did. * How 
now, what do I see ? ' cried he. I told him 
that it was the effect of the celestial light, 
which discovers the interior quality of every- 
thing, and w T hich taught him at that very 
moment what faith separated from good 
works was. While I was speaking, a wind 
blowing from the east destroyed the temple 
and the image, dried up the marsh, and 
discovered the stone under which the Sacred 
Word was concealed. A genial warmth, like 
that of the spring, descended from heaven ; 
and in the place of that temple we saw a 
tent, the exterior of which wa£ very plain. 
I looked into the interior of it, and there I 
saw the foundation-stone beneath which the 
Sacred Word was concealed, ornamented 
with precious stones, the splendor of which, 
diffusing itself over the walls of the temple, 
diversified the colors of the paintings, which 
represented cherubims. The angels, per- 
ceiving me to be filled with admiration, 
told me that I should see still greater won- 
ders than these. They were then permitted 
to open the third heaven, inhabited by the 
celestial angels, who dwell in love. All on 
a sudden the splendor of a light of fire 
caused the temple to disappear, and left 
nothing to be seen but the Lord himself, 
standing upon the foundation-stone — the 
Lord, who was the Word, such as he showed 
Himself. (Apocal.i. 13-16.) Holiness im- 
mediately filled all the interior of the spirit 
of the angels, upon which they made an 
effort to prostrate themselves, but the Lord 
shut the passage to the light from the third 
heaven, opening the passage to the light of 
the second, which caused the temple to re- 
appear, with the tent in the midst." 

Such passages as these might lead one 
to suppose that Swedenborg was familiar 
with the system of Masonic ritualism. His 
complete reticence upon the subject, how- 
ever, and the whole tenor of his life, his 
studies, and his habits, assure us that such 
was not the case; and that if there was 
really a borrowing of one from the other, 
and not an accidental coincidence, it was 
the Freemasons of the high degrees who 
borrowed from Swedenborg, and not Swe- 
denborg from them. And if so, we cannot 
deny that he has unwittingly exercised a 
powerful influence on Masonry. 

Swedenborg, Rite of. The so- 
called Rite of Swedenborg, the history of 
whose foundation has been given in the 
preceding article, consists of six degrees : 
1. Apprentice. 2. Fellow Craft. 3. Master 
Neophyte. 4. Illuminated Theosophite. 
5. Blue Brother. 6. Red Brother. It is said 
to be still practised by some of the Swedish 
Lodges, but is elsewhere extinct. Reghel- 
lini, in his Esprit du Dogme, gives it as con- 



776 



SWEDISH 



SWITZERLAND 



sisting of eight degrees ; but he has evidently 
confounded it with the Eite of Martinism, 
also a theosophic Rite, and the ritualism of 
which also partakes of a Swedenborgian 
character. 

Swedish Rite. The Swedish Rite 
was established about the year 1777, and is 
indebted for its existence to the exertions 
and influence of King Gustavus III. It 
is a mixture of the pure Rite of York, the 
high degrees of the French, the Templarism 
of the former Strict Observance, and the 
system of Rosicrucianism. Zinnendorf also 
had something to do with the formation of 
the Rite, although his authority was sub- 
sequently repudiated by the Swedish Ma- 
sons. It is a Rite confined exclusively 
to the kingdom of Sweden, and was really 
established as a reform or compromise to 
reconcile the conflicting elements of Eng- 
lish, German, and French Masonry that 
about the middle of the last century con- 
vulsed the Masonic atmosphere of Sweden. 
It consists of twelve degrees, as follows : 

I, 2, 3. The three Symbolic degrees, con- 
stituting the St. John's Lodge. 

4, 5. The Scottish Fellow Craft and the 
Scottish Master of St. Andrew. These 
constitute the Scottish Lodge. The fifth 
degree entitles its members to civil rank in 
the kingdom. 

6. Knight of the East. In this degree, 
which is apocalyptic, the New Jerusalem 
and its twelve gates are represented. 

7. Knight of the West, or True Templar, 
Master of the Key. The jewel of this de- 
gree, which is a triangle with five red 
rosettes, refers to the five wounds of the 
Saviour. 

8. Knight of the South, or Favorite 
Brother of St. John. This is a Rosicrucian 
degree, the ceremony of initiation being 
derived from that of the Mediaeval Alche- 
mists. 

9. Favorite Brother of St. Andrew. This 
degree is evidently derived from the Ma- 
sonry of the Scottish Rite. 

10. Member of the Chapter. 

II. Dignitary of the Chapter. 
12. Vicar of Solomon. 

The first nine degrees are under the obe- 
dience of the National Grand Lodge of 
Sweden and Norway, and essentially com- 
pose the Rite. The members of the last 
three are called "Brethren of the Red 
Cross," and constitute another Masonic au- 
thority, styled the " Illuminated Chapter." 
The twelfth degree is simply one of office, 
and is only held by the king, who is per- 
petual Grand Master of the Order. No one 
is admitted to the eleventh degree unless he 
can show four quarterings of nobility. 

Switzerland. In 1737 Lord Darnley, 
Grand Master of England, granted a Depu- 



tation for Geneva, in Switzerland, to George 
Hamilton, Esq., who, in the same year, es- 
tablished a Provincial Grand Lodge at 
Geneva. Warrants were granted by this 
body to several Lodges in and around the 
city of Geneva. Two years afterwards, a 
Lodge, composed principally of English- 
men, was established at Lausanne, under 
the name of " La Parfaite Union des 
Etrangers." Findel, on the authority of 
Mossdorf's edition of Lenning, says that 
the Warrant for this Lodge was granted by 
the Duke of Montagu; a statement also 
made by Thory. This is an error. The 
Duke of Montagu was Grand Master of the 
Grand Lodge of England in 1721, and could 
not, therefore, have granted a Warrant in 
1739. The Warrant must have been issued 
by the Marquis of Carnarvon, who was 
Grand Master from April, 1738, to May, 
1739. In an old list of the Regular Lodges 
on the registry of England, this Lodge is 
thus described : " Private Room, Lausanne, 
in the Canton of Bern, Switzerland, Feb. 
2, 1739." Soon after, this Lodge assumed 
a superintending authority with the title 
of " Helvetic Roman Directory," and insti- 
tuted many other Lodges in the Pays de 
Vaud. 

But in Switzerland, as elsewhere, Masonry 
was at an early period exposed to persecu- 
tion. In 1738, almost immediately after 
their institution, the Lodges at Geneva were 
suppressed by the magistrates. In 1740, so 
many calumnies had been circulated in the 
Swiss Cantons against the Order, that the 
Freemasons published an Apoloyy for the 
Order in Der Brachmann, a Zurich journal. 
It had, however, but little effect, for in 
1743 the magistrates of Bern ordered the 
closing of all the Lodges* This edict was 
not obeyed; and therefore, on March 3, 
1745, another, still more severe, was issued, 
by which a penalty of one hundred tha- 
lers, and forfeiture of his situation, was to 
be inflicted on every officer of the govern- 
ment who should continue his connec- 
tion with the Freemasons. To this the 
Masons replied in a pamphlet entitled Le 
Frane-Magon dans la Republique, published 
simultaneously, in 1746, at Frankfort and 
Leipsic. In this work they ably defended 
themselves from all the unjust charges that 
had been made against them. Notwith- 
standing that the result of this defence was 
that the magistrates pushed their opposi- 
tion no farther, the Lodges in the Pays de 
Vaud remained suspended for nineteen 
years. But in 1764 the primitive Lodge at 
Lausanne was revived, and the revival was 
gradually followed by the other Lodges. 
This resumption of labor was, however, but 
of brief duration. In 1770 the magistrates 
again interdicted the meetings. 



SWITZERLAND 



SWITZERLAND 



777 



During all this period the Masons of 
Geneva, under a more liberal government, 
were uninterrupted in their labors, and ex- 
tended their operations into German Swit- 
zerland. In 1771 Lodges had been erected 
in Vevay and Zurich, which, working at 
first according to the French system, soon 
afterwards adopted the German ritual. 

In 1775 the Lodges of the Pays de Vaud 
were permitted to resume their labors. 
Formerly, they had worked according to the 
system of the Grand Lodge of England, 
whence they had originally derived their 
Masonry; but this they now abandoned, 
and adopted the Rite of Strict Observance. 
In the same year the high degrees of France 
were introduced into the Lodge at Basle. 
Both it and the Lodge at Lausanne now 
assumed higher rank, and took the title of 
Scottish Directories. 

In 1777 a Congress was held at the city 
of Basle, in which there were representa- 
tives from the Strict Observance Lodges 
of the Pays de Vaud and the English 
Lodge of Zurich. It was then determined 
that the Masonry of Switzerland should be 
divided under two distinct authorities : the 
one to be called the German Helvetic Di- 
rectory, with its seat at Zurich; and the 
other to be called the Scottish Helvetic Ro- 
man Directory, whose seat was at Lau- 
sanne. This word Roman, or more proper- 
ly Romansh, is the name of one of the four 
languages spoken in Switzerland. It is a 
corruption of the Latin, and supposed to 
have been the colloquial dialect of a large 
part of the Grisons. 

Still there were great dissensions in the 
Masonry of Switzerland. A clandestine 
Lodge had been established in 1777, at 
Lausanne, by one Sidrac, whose influence 
it was found difficult to check. The Hel- 
vetic Roman Directory found it necessary, 
for this purpose, to enter, in 1779, into a 
treaty of alliance with the Grand Lodge at 
Geneva, and the Lodge of Sidrac was then 
at length dissolved and its members dis- 
persed. 

In 1778, the Helvetic Roman Directory 
published its Constitutions. The Rite it 
practised was purely philosophic, every 
hermetic element having been eliminated. 
The appointment of the Masters of Lodges, 
who held office for three years, was vested in 
the Directory, and, in consequence, men of 
ability and learning were chosen, and the 
Craft were skilfully governed. 

In November, 1782, the Council of Bern 
interdicted the meetings of the Lodges and 
the exercise of Freemasonry. The Helvetic 
Roman Directory, to give an example of 
obedience to law, however unjust and op- 
pressive, dissolved its Lodges and discon- 
tinued its own meetings. But it provided 
4X 



for a maintenance of its foreign relations, 
by the appointment of a committee invested 
with the power of conducting its corres- 
pondence and of controlling the foreign 
Lodges under its obedience. 

In the year 1785 there was a confer- 
ence of the Swiss Lodges at Zurich to take 
into consideration certain propositions 
which had been made by the Congress of 
Paris, held by the Philalethes ; but the de- 
sire that a similar Congress should be con- 
vened at Lausanne met with no favor from 
the Directorial Committee. The Grand 
Orient of France began to exert an influ- 
ence, and many Lodges of Switzerland, 
among others ten in Geneva, gave their 
adhesion to that body. The seven other 
Genevan Lodges which were faithful to the 
English system organized a Grand Ori- 
ent of Geneva, and in 1789 formed an alli- 
ance with the Grand Lodge of England. 
About the same time, the Lodges of the 
Pays de Vaud, which had been suppressed 
in 1782 by the government of Bern, re- 
sumed their vitality. 

But the political disturbances consequent 
on the French revolution began to exercise 
their influences in the Cantons. In 1792, 
the Helvetic Roman Directory suspended 
work ; and its example was followed in 1793 
by the Scottish Directory. From 1793 to 
1803, Freemasonry was dead in Switzer- 
land, although a few Lodges in Geneva and 
a German one in Neuenburg continued a 
sickly existence. 

In 1803 Masonry revived, with the res- 
toration of a better order in the political 
world. A Lodge, Zur Hoffnung or Hope 
Lodge, allusive in its name to the opening 
prospect, was established at Bern under a 
French Constitution. 

With the cession of the Republic of 
Geneva to France, the Grand Lodge ceased 
to exist, and all the Lodges were united 
with the Grand Orient of France. Several 
Lodges, however, in the Pays de Vaud,whose 
Constitution had been irregular, united to- 
gether to form an independent body under 
the title of the " Grand National Helvetic 
Orient." Peter Maurice Glaire introduced 
his modified Scottish Rite of seven degrees, 
and was at the age of 87 elected its Grand 
Master for life. Glaire was possessed of 
great abilities, and had been the friend of 
Stanislaus, king of Poland, in whose in- J 
terests he had performed several important 
missions to Russia, Prussia, Austria, and 
France. He was much attached to Ma- 
sonry, and while in Poland had elaborated 
on the Scottish system the Rite which he 
subsequently bestowed upon the Helvetic 
Orient. 

It would be tedious and painful to recap- 
itulate all the dissensions and schisms with 



778 



SWORD 



SWORD 



which the Masonry of Switzerland con- 
tinued for years to be harassed. In 1820 
there were " nineteen Lodges, which worked 
under four different obediences, the Scottish 
Directory, the Grand Helvetic Roman Ori- 
ent, the English Provincial Grand Lodge, 
and the Grand Orient of France. Besides 
there were two Lodges of the Rite of Miz- 
raim, which had been introduced by the 
Brothers Bedarride. 

The Masons of Switzerland, weary of 
these divisions, had been long anxious to 
build a firm foundation of Masonic unity, 
and to obliterate forever this state of iso- 
lation, where Lodges were proximate in 
locality but widely asunder in their Ma- 
sonic relations. 

Many attempts were made, but the rival- 
ries of petty authorities and the intolerance 
of opinion caused them always to be fail- 
ures. At length a movement, which was 
finally crowned with success, was inaugu- 
rated by the Lodge Modestia cum Libertate, 
of Zurich. Being about to celebrate the 
twenty-fifth anniversary of its existence in 
1836, it invited the Swiss Lodges of all 
Rites to be present at the festival. There 
a proposition for a National Masonic union 
was made, which met with a favorable re- 
sponse from all who were present. The re- 
union at this festival had given so much 
satisfaction that similar meetings were held 
in 1838 at Bern, in 1840 at Basle, and in 
1842 at Locle. The preliminary means for 
establishing a Confederacy were discussed 
_ at these various biennial conventions, and 
progress slowly but steadily was made to- 
wards the accomplishment of that object. 
In 1842 the task of preparing a draft of a 
Constitution for a United Grand Lodge 
was intrusted to Bro. Gysi-Schinz, of Zu- 
rich, who so successfully completed it that 
it gave almost universal satisfaction. Final- 
ly, on June 22, 1844, the new Grand Lodge 
was inaugurated with the title of the 
"Grand Lodge Alpina," and Bro. J. J. 
Hottinger was elected the Grand Master. 
Masonry has since then been in great ac- 
tivity in Switzerland. The Grand Lodge 
administers the government of about thirty 
daughter Lodges and nearly two thousand 
constituent members with such satisfaction 
that uninterrupted peace reigns within its 
borders. 

Sword. The sword is in chivalry the 
ensign or symbol of knighthood. Thus 
Monstrelet says : "The sons of the kings of 
France are knights at the font of baptism, 
being regarded as the chiefs of knighthood, 
and they receive, from the cradle, the 
sword which is the sign thereof." St. Pal- 
aye calls the sword "the most honorable 
badge of chivalry, and a symbol of the labor 
the knight was to encounter." No man 



was considered a knight until the ceremony 
of presenting him the sword had been per- 
formed; and when this weapon was pre- 
sented, it was accompanied with the decla- 
ration that the person receiving it was 
thereby made a knight. "The lord or 
knight," says St. Palaye, " on the girding 
on of the sword, pronounced these or simi- 
lar words : In the name of God, of St. Mi- 
chael, and St. George, I make thee a 
knight." 

So important an ensign of knighthood 
as the sword must have been accompanied 
with some symbolic meaning, for in the 
Middle Ages symbolism was referred to on 
all occasions. 

Francisco Redi, an Italian poet of the 
seventeenth century, gives, in his Bacco in 
Toscano, an account, from a Latin MS., of 
an investiture with knighthood in the year 
1260, which describes the symbolic mean- 
ing of all the insignia used on that occasion. 
Of the sword it says : " Let him be girded 
with the sword as a sign of security against 
the devil ; and the two edges of the blade 
signify right and law, that the poor are to 
be defended from the rich and the weak 
from the strong." 

But there is a still better definition of the 
symbolism of the sword of knighthood in 
an old MS. in the library of the London 
College of Arms to the following effect : 

" Unto a knight, which is the most hon- 
orable office above all other, is given a 
sword, which is made like unto a crosse for 
the redemption of mankynde in signifying 
that like as our Lord God died uppon the 
crosse for the redemption of mankynde, 
even so a knight ought to defend the crosse 
and to overcome and destroie the enemies 
of the same ; and it hath two edges in token- 
ing that with the sword he ought to mayn- 
tayne knighthood and justice." 

Hence in Masonic Templarism we find 
that this symbolism has been preserved, 
and that the sword with which the mod- 
ern knight is created is said to be endowed 
with the qualities of justice, fortitude, and 
mercy. 

The charge to a Knight Templar, that he 
should never draw his sword unless con- 
vinced of the justice of the cause in which 
he is engaged, nor to sheath it until his 
enemies were subdued, finds also its origin 
in the custom of the Middle Ages. Swords 
were generally manufactured with a legend 
on the blade. Among the most common 
of these legends was that used on swords 
made in Spain, many examples of which 
are still to be found in modern collections. 
That legend is : " No me saques sin rason. 
No me embaines sin honor ; i. e., Do not 
draw me without justice. Do not sheathe me 
without honor. 



SWORD 



SWORD 



779 



So highly was the sword esteemed in the 
Middle Ages as a part of a knight's equip- 
ment, that special names were given to 
those of the most celebrated heroes, which 
have been transmitted to us in the ballads 
and romances of that period. Thus we 
have among the warriors of Scandinavia, 
Foot-breaath,the sword of ThoralfSkolinson 
Quern-biter, " King Hako, 

Balmung, " Siegfried, 

Angurvardal, " Frithiof. 

To the first two, Longfellow alludes in 
the following lines : 

" Quern-biter of Hakom the Good, 
Wherewith at a stroke he hewed 

The millstone through and through, 
And Foot-breaath of Thoralf the Strong, 
Were neither so broad nor so long 
Nor so true." 

And among the knights of chivalry we 
have 

Durandal, the sword of Orlando, 
Balisardo, " Ruggiero, 

Colado " the Cid, 

Aroun-dight, " Lancelot du Sac, 

Joyeuse, Charlemagne, 

Excalibar, " King Arthur. 

Of the last of these, the well-known le- 
gend is, that it was found imbedded in a 
stone as its sheath, on which was an in- 
scription that ft could be drawn only by 
him who was the rightful heir to the throne 
of Britain. After two hundred and one of 
the strongest knights had assayed in vain, 
it was at once drawn forth by Arthur, who 
was then proclaimed king by acclamation. 
On his death-bed, he ordered it to be thrown 
into a neighboring lake ; but as it fell, an 
arm issued from the waters, and, seizing it 
by the hilt, waved it thrice, and then it 
sank never again to appear. There are 
many other famous swords in these old 
romances, for the knight invariably gave to 
his sword, as he did to his horse, a name 
expressive of its qualities or of the deeds 
which he expected to accomplish with it. 

In Masonry, the use of the sword as a 
part of the Masonic clothing is confined to 
the high degrees and the degrees of chiv- 
alry, when, of course, it is worn as a part 
of the insignia of knighthood. In the 
symbolic degrees its appearance in the 
Lodge, except as a symbol, is strictly pro- 
hibited. The Masonic prints engraved in 
the last century, when the sword, at least as 
late as 1780, constituted a part of the dress 
of every gentleman, show that it was dis- 
carded by the members when they entered 
the Lodge. The official swords of the Tiler 
and the Pursuivant or Sword-Bearer are the 
only exceptions. This rule is carried so 
far, that military men, when visiting a 
Lodge, are required to divest themselves of 



their swords, which are to be left in the 
Tiler's room. 

Sword and Trowel. See Trowel 
and Sword. 

Sword Bearer. An officer in a Com- 
mandery of Knights Templars. His station 
is in the west, on the right of the Standard 
Bearer, and when the knights are in line, 
on the right of the second division. His 
duty is to receive all orders and signals 
from the Eminent Commander, and see 
them promptly obeyed. He is, also, to as- 
sist in the protection of the banners of the 
order. His jewel is a triangle and cross 
swords. 

Sword Bearer, Grand. A subor- 
dinate officer, who is found in most Grand 
Lodges. Anderson says, in the second edi- 
tion of the Constitutions, (p. 127,) that in 
1731 the Duke of Norfolk, being then Grand 
Master, presented to the Grand Lodge of 
England " the old trusty sword of Gustavus 
Adolphus, king of Sweden, that was worn 
next by his successor in war the brave Ber- 
nard, Duke of Saxe-Weimar, with both 
their names on the blade, which the Grand 
Master had ordered Brother George Moody 
(the king's sword cutler) to adorn richly 
with the arms of Norfolk in silver on the 
scabbard, in order to be the Grand Master's 
sword of state in future." At the following 
feast, Bro. Moody was appointed Sword 
Bearer ; and the office has ever since existed, 
and is to be found in almost all the Grand 
Lodges of this country. Anderson further 
says that, previous to this donation, the 
Grand Lodge had no sword of state, but 
used one belonging to a private Lodge. It 
was borne before the Grand Master by the 
Master of the Lodge to which it belonged, 
as appears from the account of the proces- 
sion in 1730. 

The Grand Sword Bearer should be ap- 
pointed by the Grand Master, and it is his 
duty to carry the sword of state immediate- 
ly in front of that officer in all processions 
of the Grand Lodge. In Grand Lodges 
which have not provided for a Grand 
Sword Bearer, the duties of the office are 
usually performed by the Grand Pursui- 
vant. 

Sword of State. Among the ancient 
Romans, on all public occasions, a lictor 
carried a bundle of rods, sometimes with 
an axe inserted among them, before the 
consul or other magistrate as a token of his 
authority and his power to punish crimi- 
nals. Hence, most probably, arose the cus- 
tom in the Middle Ages of carrying a 
naked sword before kings or chief magis- 
trates. Thus at the election of the Empe- 
ror of Germany, the Elector of Saxony, as 
Arch-Marshal of the Empire, carried a naked 
sword before the newly-elected Emperor. 



780 



SWORD 



SYMBOL 



We find the same practice prevailing in 
England as early certainly as the reign of 
Henry III., at whose coronation, in 1236, a 
sword was carried by the Earl of Chester. 
It was named Curtana, and, being without 
a point, was said to be emblematic of the 
spirit of mercy that should actuate a sov- 
ereign. This sword is known as the " Sword 
of State," and the practice prevailing to the 
present day, it has always been borne in 
England in public processions before all 
chief magistrates, from the monarch of the 
realm to the mayor of a city. The custom 
was adopted by the Masons ; and we learn 
from Anderson that, from the time of the 
revival, a sword of state, the property of a 
private Lodge, was borne by the Master of 
that Lodge before the Grand Master, until 
the Grand Lodge acquired one by the liber- 
ality of the Duke of Norfolk, which has 
ever since been borne by the Grand Sword 
Bearer. 

Sword Pointing to the Naked 
Heart. Webb says that "the sword 
pointing to the naked heart demonstrates 
that justice will, sooner or later, overtake 
us." The symbol is, I think, a modern 
one; but its adoption was probably suggested 
by the old ceremony, both in English and 
in continental Lodges, and which is still 
preserved in some places, in which the can- 
didate found himself surrounded by swords 
pointing at his heart, to indicate that pun- 
ishment would duly follow his violation of 
his obligations. 

Sword, Templar's. According to 
the regulations of the Grand Encampment 
of the United States, the sword to be worn 
by Knights Templars must have a helmet 
head or pommel, a cross handle, and a 
metal scabbard. The length from the top 
of the hilt to the end of the scabbard must 
be from thirty-four to forty inches. 
Sword, Tiler's. In modern times 
the implement used by the Tiler 
is a sword of the ordinary form. 
This is incorrect. Formerly, and 
indeed up to a comparatively recent 
period, the Tiler's sword was wavy 
in shape, and so made in allusion 
to the " flaming sword which was 
placed at the east of the garden 
of Eden, which turned every way 
to keep the way of the tree of life." 
It was, of course, without a scab- 
bard, because the Tiler's sword 
should ever be drawn and ready 
for the defence of his post. 
Sworn Brothers. (Fratres jurati.) 
It was the custom in the Middle Ages for 
soldiers, and especially knights, when going 
into battle, to engage each other by recip- 
rocal oaths to share the rewards of victory 
and to defend each other in the fight. Thus 



Kennet tells us (Paroch. Antiq.) that in the 
commencement of the expedition of Wil- 
liam of Normandy into England, Robert 
de Oiley and Eoger de Iverio, "fratres 
jurati, et per fidem et sacramentum con- 
federal, venerunt ad conquestum Angliae," 
i. e., they came to the conquest of England, 
as sworn brothers, bound by their faith and an 
oath. Consequently, when William allotted 
them an estate as the reward of their mili- 
tary service, they divided it into equal por- 
tions, each taking one. 

Syllable. To pronounce the syllables, 
or only one of the syllables, of a Sacred 
Word, such as a name of God, was among 
the Orientalists considered far more rever- 
ent than to give to it in all its syllables a 
full and continuous utterance. Thus the 
Hebrews reduced the holy name Jehovah 
to the syllable Jah; and the Brahmans, 
taking the initial letters of the three words 
which expressed the three attributes of the 
Supreme Brahma, as Creator, Preserver, 
and Destroyer, made of it the syllable 
AUM, which, on account of its awful and 
sacred meaning, they hesitated to pro- 
nounce aloud. To divide a word into syl- 
lables, and thus to interrupt the sound, 
either by pausing or by the alternate pro- 
nunciation by two persons, was deemed a 
mark of reverence. 

Symbol. A symbol is defined to be a 
visible sign with which a spiritual feeling, 
emotion, or idea is connected. It was in 
this sense that the early Christians gave 
the name of symbols to all rites, ceremo- 
nies, and outward forms which bore a reli- 
gious meaning ; such, for instance, as the 
cross, and other pictures and images, and 
even the sacraments and the sacramental 
elements. At a still earlier period, the 
Egyptians communicated the knowledge of 
their esoteric philosophy in mystic symbols. 
In fact, man's earliest instruction was by 
means of symbols. " The first learning of 
the world," says Stukely, "consisted chiefly^ 
of symbols. The wisdom of the Chaldeans, 
Phoenicians, Egyptians, Jews, of Zoroaster, 
Sanchoniathon, Pherecydes, Syrus, Pythag- 
oras, Socrates, Plato, of all the ancients that 
is come to our hand, is symbolic." And the 
learned Faber remarks that " allegory and 
personification were peculiarly agreeable to 
the genius of antiquity, and the simplicity 
of truth was continually sacrificed at the 
shrine of poetical decoration." 

The word " symbol " is derived from a 
Greek verb which signifies "to compare 
one thing with another ; " and hence a sym- 
bol or emblem, for the two words are often 
used synonymously in Masonry, is the ex- 
pression of an idea which is derived from 
the comparison or contrast of some object 
with a moral conception or attribute. Thus 






SYMBOL 



SYMBOL 



781 



the plumb is a symbol of rectitude ; the 
level, of equality ; the beehive, of industry. 
The physical qualities of the plumb are 
compared or contrasted with the moral con- 
ception of virtue or rectitude of conduct. 
The plumb becomes to the Mason, after he 
has once been taught its symbolic mean- 
ing, forever afterwards the visible expres- 
sion of the idea of rectitude, or upright- 
ness of conduct. To study and compare 
these visible objects — to elicit from them 
the moral ideas which they are intended to 
express — is to make one's self acquainted 
with the symbolism of Masonry. 

The objective character of a symbol, 
which presents something material to the 
sight and touch, as explanatory of an in- 
ternal idea, is best calculated to be grasped 
by the infant mind, whether the infancy of 
that mind be considered nationally or indi- 
vidually. And hence, in the first ages of 
the world, in its infancy, all propositions, 
theological, political, or scientific, were ex- 
pressed in the form of symbols. Thus the 
first religions were eminently symbolical, be- 
cause, as that great philosophical historian, 
Grote, has remarked, "At a time when lan- 
guage was yet in its infancy, visible sym- 
bols were the most vivid means of acting 
upon the minds of ignorant hearers." 

To the man of mature intellect, each 
letter of the alphabet is the symbol of a 
certain sound. When we instruct the child 
in the form and value of these letters, we 
make the picture of some familiar object 
the representation of the letter which aids 
the infantile memory. Thus, when the 
teacher says, "A was an Archer," the 
Archer becomes a symbol of the letter A, 
just as in after-life the letter becomes the 
symbol of a sound. 

" Symbolical representations of things 
sacred," says Dr. Barlow, {Essays on Sym- 
bolism, I., p. 1,) " were coeval with religion 
itself as a system of doctrine appealing to 
sense, and have accompanied its transmis- 
sion to ourselves from the earliest known 
period of monumental history. 

" Egyptian tombs and stiles exhibit reli- 
gious symbols still in use among Christians. 
Similar forms, with corresponding mean- 
ings, though under different names, are 
found among the Indians, and are seen on 
the monuments of the Assyrians, the Etrus- 
cans, and the Greeks. 

" The Hebrews borrowed much of their 
early religious symbolism from the Egyp- 
tians, their later from the Babylonians, and 
through them this symbolical imagery, both 
verbal and objective, has descended to our- 
selves. 

" The Egyptian priests were great pro- 
ficients in symbolism, and so were the 
Chaldeans, and so were Moses and the 



Prophets, and the Jewish doctors generally, 
— and so were many of the early fathers 
of the Church, especially the Greek fa- 
thers. 

" Philo of Alexandria was very learned 
in symbolism, and the Evangelist St. John 
has made much use of it. 

"The early Christian architects, sculp- 
tors, and painters drank deep of symboli- 
cal lore, and reproduced it in their works." 

Squier gives in his Serpent Symbolism 
in America (p. 19) a similar view of the an- 
tiquity and the subsequent growth of the 
use of symbols. He says: "In the absence 
of a written language or forms of expres- 
sion capable of conveying abstract ideas, 
we can readily comprehend the necessity, 
among a primitive people, of a symbolic 
system. ' That symbolism in a great degree 
resulted from this necessity is very obvious ; 
and that, associated with man's primitive 
religious systems, it was afterwards con- 
tinued, when in the advanced stage of the 
human mind the previous necessity no 
longer existed, is equally undoubted. It 
thus came to constitute a kind of sacred 
language, and became invested with an 
esoteric significance understood only by the 
few." 

In Freemasonry, all the instructions in 
its mysteries are communicated in the form 
of symbols. Founded, as a speculative 
science, on an operative art, it has taken 
the working-tools of the profession which 
it spiritualizes, the terms of architecture, 
the Temple of Solomon, and everything 
that is connected with its traditional his- 
tory, and adopting them as symbols, it 
teaches its great moral and philosophical 
lessons by this system of symbolism. But 
its symbols are not confined to material 
objects as were the hieroglyphics of the 
Egyptians. Its myths and legends are 
also, for the most part, symbolic. Often 
a legend, unauthenticated by history, dis- 
torted by anachronisms, and possibly ab- 
surd in its pretensions if viewed histori- 
cally or as a narrative of actual occur- 
rences, when interpreted as a symbol, is 
found to impress the mind with some great 
spiritual and philosophical truth. The 
legends of Masonry are parables, and a 
parable is only a spoken symbol. By its 
utterance, says Adam Clarke, "spiritual 
things are better understood, and make a 
deeper impression on the attentive mind." 

Symbol, Compound. In my work 
on the Symbolism of Freemasonry, I have 
ventured to give this name to a species of 
symbol that is not unusual in Freemasonry, 
where the symbol is to be taken in a double 
sense, meaning in its general application 
one thing, and then in a special application 
another. An example of this is seen in the 



782 



SYMBOLIC 



SYMBOLIC 



symbolism of Solomon's Temple, where, In 
a general sense, the Temple is viewed as a 
symbol of that spiritual temple formed by 
the aggregation of the whole Order, and in 
which each Mason is considered as a stone ; 
and, in an individual or special sense, the 
same Temple is considered as a type of that 
spiritual temple which each Mason is di- 
rected to erect in his heart. 

Symbolic Degrees. The first three 
degrees of Free Masonry, namely, those of 
Entered Apprentice, Fellow Craft, and 
Master Mason, are known, by way of dis- 
tinction, as the " symbolic degrees." This 
term is never applied to the degrees of 
Mark, Past, and Most Excellent Master, 
and the Royal Arch, which, as being con- 
ferred in a body called a Chapter, are gen- 
erally designated as " capitular degrees ; " 
nor to those of Royal and Select Master, 
which, conferred in a Council, are, by an ex- 
cellent modern usage, styled " cryptic de- 
grees," from the crypt or vault which plays 
so important a part in their ritual. But 
the term ''symbolic" is exclusively con- 
fined to the degrees conferred in a Lodge 
of the three primitive degrees, which Lodge, 
therefore, whether opened on the first, the 
second, or the third degree, is always re- 
ferred to as a "symbolic Lodge." As this 
distinctive term is of constant and univer- 
sal use, it may be considered not altogether 
useless to inquire into its origin and signi- 
fication. 

The germ and nucleus of all Freemason- 
ry is to be found in the three primitive de- 
grees, — the Apprentice, the Fellow Craft, 
and the Master Mason. They were at one 
time (under a modification, however, which 
included the Royal Arch) the only degrees 
known to or practised by the Craft, and 
hence they are often called " Ancient Craft 
Masonry," to distinguish them from those 
comparatively modern additions which con- 
stitute what are designated as the " high 
degrees," or, by the French, " les hautes 
grades." The striking peculiarity of these 
primitive degrees is that their prominent 
mode of instruction is by symbols. Not 
that they are without legends. On the 
contrary, they have each an abundance of 
legends ; such, for instance, as the details 
of the building of the Temple ; of the pay- 
ment of wages in the middle chamber, or 
of the construction of the pillars of the 
porch. But these legends do not perform 
any very important part in the constitution 
of the degree. The lessons which are com- 
municated to the candidate in these primi- 
tive degrees are conveyed, principally, 
through the medium of symbols, while there 
is (at least in the working of the degrees) 
but little traditional or legendary teaching, 
with the exception of the great legend of 



Masonry, the "golden legend" of the 
Order, to be found in the Master's degree, 
and which is, itself, a symbol of the most 
abstruse and solemn signification. But 
even in this instance, interesting as are the 
details of the legend, they are only subor- 
dinate to the symbol. Hiram the Builder 
is the profound symbol of manhood labor- 
ing for immortality, and all the different 
points of the legend are simply clustered 
around it, only to throw out the symbol in 
bolder relief. The legend is of itself inert 
— it is the symbol of the Master Workman 
that gives it life and true meaning. 

Symbolism is, therefore, the prevailing 
characteristic of these primitive degrees; 
and it is because all the science and philos- 
ophy and religion of Ancient Craft Mason- 
ry is thus concealed from the profane but 
unfolded to the initiates in symbols, that 
the first three degrees which comprise it are 
said to be symbolic. 

Now, nothing of this kind is to be found 
in the degrees above and beyond the third, 
if we except the Royal Arch, which, how- 
ever, as I have already intimated, was orig- 
inally a part of Ancient Craft Masonry, and 
was unnaturally torn from the Master's de- 
gree, of which it, as every Masonic student 
knows, constituted the complement and 
consummation. Take, for example, the in- 
termediate degrees of the American Chap- 
ter, such, for instance, as the Mark and 
Most Excellent Master. Here we find the 
symbolic feature ceasing to predominate, 
and the traditional or legendary taking its 
place. It is true that in these capitular de- 
grees the use of symbols is not altogether 
abandoned. This could not well be, for the 
symbol constitutes the very essence of Free- 
masonry. The symbolic element is still to 
be discovered in these degrees, but only in 
a position subordinate to legendary instruc- 
tion. As an illustration, let us consider the 
keystone in the Mark Master's degree. 
Now, no one will deny that this is strictly 
speaking a symbol, and a very important 
and beautiful one, too. It is a symbol of a 
fraternal covenant between those who are 
engaged in the common search after divine 
truth. But, in the role which it plays in, 
the ritual of this degree, the symbol, how- 
ever beautiful and appropriate it may be. 
is in a manner lost sight of, and the key- 
stone derives almost all its importance and 
interest from the traditional history of its 
construction, its architectural design, and 
its fate. It is as the subject of a legend, 
and not as a symbol, that it attracts atten- 
tion. Now, in the third or Master's degree 
we find the trowel, which is a symbol of 
almost precisely the same import as the 
keystone. They both refer to a Masonic 
covenant. But no legend, no tradition, no 



SYMBOLIC 



SYNDICATION 



783 



history, is connected with the trowel. It 
presents itself simply and exclusively as a 
symbol. Hence we learn that symbols do 
not in the capitular, as in the primitive, de- 
grees of Masonry strike the eye, and inform 
the mind, and teach the heart, in every 
part of the Lodge, and in every part 
of the ceremonial initiation. On the con- 
trary, the capitular degrees are almost al- 
together founded on and composed of a 
series of events in Masonic history. Each 
of them has attached to it some tradition 
or legend which it is the design of the de- 
gree to illustrate, and the memory of which 
is preserved in its ceremonies and instruc- 
tions. That most of these legends are 
themselves of symbolic signification is not 
denied. But this is their interior sense. 
In their outward and ostensible meaning, 
they appear before us simply as legends. 
To retain these legends in the memory of 
Masons appears to have been the primary 
design in the establishment of the higher 
degrees, and as the information intended to 
be communicated in these degrees is of a 
historical character, there can of course be 
but little room for symbols or for symbolic 
instruction, the profuse use of which would 
rather tend to an injury than to a benefit, 
by complicating the purposes of the ritual 
and confusing the mind of the aspirant. 

The celebrated French writer, Ragon, 
objects to this exclusive application of the 
term " symbolic " to the first three degrees as 
a sort of unfavorable criticism on the higher 
degrees, and as if implying that the latter 
are entirely devoid of the element of sym- 
bolism. But he has mistaken the true im- 
port and meaning of the application. It is 
not because the higher or capitular and 
cryptic degrees are altogether without sym- 
bols — for such is not the case — that the 
term symbolic is withheld from them, but 
because symbolic instruction does not con- 
stitute their predominating characteristic, 
as it does of the first three degrees. 

And hence the Masonry taught in these 
three primitive degrees is very properly 
called Symbolic Masonry, and the Lodge in 
which this Masonry is taught is known as 
a Symbolic Lodge. 

Symbolic ^Lectures. The lectures 
appropriated to the first, second, and third 
degrees are sometimes called Symbolic lec- 
tures ; but the term is more properly applied 
to any lecture which treats of the meaning 
of Masonic symbols, in contradistinction to 
one which discusses only the history of the 
Order, and which would, therefore, be 
called a Historical Lecture. But the Eng- 
lish Masons have a lecture called "the 
symbolical lecture," in which is explained 
the forms, symbols, and ornaments of Royal 
Arch Masonry, as well as its rites and cere- 
monies. 



Symbolic Lodge. A Lodge of Master 
Masons, with the Fellow Craft and Ap- 
prentice Lodge worked under its Constitu- 
tion, is called a Symbolic Lodge, because in 
it the Symbolic degrees are conferred. See 
Symbolic Degrees. 

Symbolic Machinery. Machinery 
is a term employed in epic and dramatic 
poetry to denote some agency introduced 
by the poet to serve some purpose or accom- 
plish some event. Faber, in treating of the 
Apocalypse, speaks of " a patriarchal scheme 
of symbolical machinery derived most 
plainly from the events of the deluge, and 
borrowed, with the usual perverse misappli- 
cation, by the contrivers of paganism, but 
which has since been reclaimed by Christi- 
anity to its proper use." Dr. Oliver thinks 
that this " scheme of symbolical machinery " 
was " the primitive Freemasonry, veiled in 
allegory and illustrated by symbols." With- 
out adopting this questionable hypothesis, 
it must be admitted that Freemasonry, in 
the scenic representations sometimes used 
in its initiations, has, like the epic poets, 
and dramatists, and the old hierophants, 
availed itself of the use of symbolic ma- 
chinery. 

Symbolic Masonry. The Masonry 
that is concerned with the first three de- 
grees in all the Rites. This is the techni- 
cal meaning. But in a more general sense, 
Symbolic Masonry is that Masonry, wher- 
ever it may be found, whether in the pri- 
mary or in the high degrees, in which the 
lessons are communicated by symbols. See 
Symbolic Degrees. 

Symbolism, the Science of. The 
science which is engaged in the investiga- 
tion of the meaning of symbols, and the 
application of their interpretation to moral, 
religious, and philosophical instruction. 
In this sense, Freemasonry is essentially a 
science of symbolism. The English lec- 
tures define Freemasonry to be " a science 
of morality veiled in allegory and illus- 
trated by symbols." The definition would 
be more correct were it in these words : 
Freemasonry is a system of morality devel- 
oped and inculcated by the science of sym- 
bolism. 

Symbol of Glory. In the old lec- 
tures of the last century, the Blazing Star 
was called " the glory in the centre ; " be- 
cause it was placed in the centre of the 
floor-cloth or tracing-board, and represented 
hieroglyphically the glorious name of God. 
Hence Dr. Oliver has given to one of his 
most, interesting works, which treats of the 
symbolism of the Blazing Star, the title of 
the Symbol of Glory. 

Syndication of Lodges. A term 
used in France, in 1773, by the Schismatic 
Grand Orient during its contests with the 
Grand Lodge, to denote the fusion of sev- 



784 



SYNOD 



TABERNACLE 



eral Lodges into one. The word was never 
introduced into English Masonry, and has 
become obsolete in France. 

Synod of Scotland. In 1757, the 
Associate Synod of Seceders of Scotland 
adopted an act, concerning what they called 
" the Mason oath/' in which it is declared, 
that all persons who shall refuse to make 
such revelations as the Kirk Sessions may 
require, and to promise to abstain from all 
future connection with the Order, " shall be 
reputed under scandal, and incapable of ad- 
mission to sealing ordinances." In conse- 
quence of this act, passed more than a cen- 
tury ago, the sect of Seceders, of which 
there are a few in this country, continue to 
be at the present day inveterate enemies of 
the Masonic institution. 

Syria. A country of Asia Minor lying 
on the western shores of the Mediterranean. 
To the Freemason, it is associated with the 
legendary history of his Order in several 
interesting points, especially in reference 
to Mount Lebanon, from whose forests was 
derived the timber for the construction of 
the Temple. The modern Templar will 
view it as the scene of the contests waged 
during the Crusades by the Christian knights 
with their Saracen adversaries. In modern 
Syria, Freemasonry has been slow to find a 
home. The only Lodges existing in the 
country are at the city of Beyrout, which 
contains two — Palestine Lodge, No. 415, 
which was instituted by the Grand Lodge 
of Scotland, March 4, 1861, and the Lodge 
Le Liban, by the Grand Orient of France, 
January 4, 1869. Morris says, {Freemasonry 



in the Holy Land, p. 216,) that " the Order 
of Freemasonry is not in a condition satis- 
factory to the members thereof, nor credit- 
able to the great cause in which the Fra- 
ternity are engaged." 

System. Lenning defines a system of 
Freemasonry to be the doctrine of Free- 
masonry as exhibited in the Lodge govern- 
ment and Lodge work or ritual. The defi- 
nition is not, I think, satisfactory. In 
Freemasonry, a system is a plan or scheme 
of doctrines intended to develop a partic- 
ular view as to the origin, the design, and 
the character of the Institution. The word 
is often used as synonymous with Rite, but 
the two words do not always express the 
same meaning. A system is not always de- 
veloped into a Rite, or the same system may 
give birth to two or more different Rites. Dr. 
Oliver established a system founded on the 
literal acceptance of almost all the legend- 
ary traditions, but he never invented a 
Rite. Ramsay and Hund both held the 
same system as to the Templar origin of 
Masonry ; but the Rite of Ramsay and the 
Rite of Strict Observance are very differ- 
ent. The system of Schroder and that of 
the Grand Lodge of England do not es- 
sentially vary, but there is no similarity 
between the York Rite and the Rite of 
Schroder. Whoever in Masonry sets forth 
a connected series of doctrines peculiar to 
himself invents a system. He may or 
he may not afterwards fabricate a Rite. 
But the Rite would be only a conse- 
quence, and not a necessary one, of the 
svstem. 



T. 



Tabernacle. Many Masonic students 
have greatly erred in the way in which they 
have referred to the Sinaitic tabernacle, as 
if it were represented by the tabernacle 
said in the legends to have been erected by 
Zerubbabel at Jerusalem at the time of the 
building of the second Temple. The belief 
that the tabernacle of Zerubbabel was an 
exact representation of that erected by 
Moses, arose from the numerous allusions 
to it in the writings of Oliver, but in this 
country principally from the teachings of 
Webb and* Cross. It is, however, true, that 
although the symbols of the ark, the golden 
candlestick, the altar of incense, and some 
others were taken, not from the tabernacle, 
but from the Temple, the symbolism of the 



veils was derived from the latter, but in a 
form by no means similar to the original 
disposition. It is therefore necessary that 
some notice should be taken of the real 
tabernacle, that we may be enabled to know 
how far the Masonic is connected with the 
Sinaitic edifice. 

The word tabernacle means a tent. It is 
the diminutive of taberna, and was used by 
the Romans to denote a soldier's tent. It 
was constructed of planks and covered with 
skins, and its outward appearance presented 
the precise form of the Jewish tabernacle. 
The Jews called it sometimes mishcan, 
which, like the Latin taberna, meant a 
dwelling-place, but more commonly ohel, 
which meant, like tabernaculum, a tent. In 



TABERNACLE 



TABERNACLE 



785 




shape it resembled a tent, and is supposed to 
have derived 
its form from 
the tents used 
by the patri- 
archs during 
their nomad- 
ic life. 

There are 
three taberna- 
cles mentioned 
in Scripture 
history — the Anti-Sin aitic, the Sinaitic, 
and the Davidic. 

1. The Anti-Sinaitic tabernacle was the 
tent used, perhaps from the beginning of 
the exodus, for the transaction of business, 
and was situated at some distance from the 
camp. It was used only provisionally, and 
was superseded by the tabernacle proper. 

2. The Sinaitic tabernacle. This was con- 
structed by Aholiab and Bezaleel under the 
immediate direction of Moses. The costli- 
ness and splendor of this edifice exceeded, 
says Kitto, in proportion to the means of 
the people who constructed it, the magnifi- 
cence of any cathedral of the present day. 
It was situated in the very centre of the 
camp, with its door or entrance facing the 
east, and was placed towards the western 
part of an enclosure or outward court, which 
was one hundred and fifty feet long and 
fifty feet wide, and surrounded by canvas 
screens seven and a half feet high, so as to 

f>revent any one on the outside from over- 
ooking the court. 

The tabernacle itself was, according to 
Josephus, forty-five feet long by fifteen 
wide ; its greater length being from east to 
west. The sides were fifteen feet high, and 
there was a sloping roof. There was no 
aperture or place of entrance except at the 
eastern end, which was covered by curtains. 
Internally, the tabernacle was divided into 
two apartments by a richly decorated cur- 
tain. The one at the western end was fif- 
teen feet long, making, therefore, a perfect 
cube. This was the Holy of Holies, into 
which no one entered, not even the high 
priest, except on extraordinary occasions. 
In it was placed the w Ark of the Covenant, 
against the western wall. The Holy of 
Holies was separated from the Sanctuary 
by a curtain embroidered with figures of 
cherubim, and supported by four golden 
pillars. The Sanctuary, or eastern apart- 
ment, was in the form of a double cube, be- 
ing fifteen feet high, fifteen feet wide, and 
thirty feet long. In it were placed the table 
of shewbread on the northern side, the 
golden candlestick on the southern, and 
the altar of incense between them. The 
tabernacle thus constructed was decorated 
with rich curtains. These were of four 



colors — white or fine-twined linen, blue, 
purple, and red. They were so suspended 
as to cover the sides and top of the taberna- 
cle, not being distributed as veils separating 
it into apartments, as in the Masonic taber- 
nacle. Josephus, in describing the sym- 
bolic signification of the tabernacle, says 
that it was an imitation of the system of 
the world ; the Holy of Holies, into which 
not even the priests were admitted, was as 
it were a heaven peculiar to God; but 
the Sanctuary, where the people were al- 
lowed to assemble for worship, represented 
the sea and land on which men live. But 
the symbolism of the tabernacle was far 
more complex than anything that Jose- 
phus has said upon the subject would lead 
us to suppose. Its connection would, how- 
ever, lead us to an inquiry into the religious 
life of the ancient Hebrews, and into an 
investigation of the question how much 
Moses was, in the appointment of ceremo- 
nies, influenced by his previous Egyptian 
life; topics whose consideration would 
throw no light on the subject of the Ma- 
sonic symbolism of the tabernacle. 

3. The Davidic tabernacle in time took 
the place of that which had been construct- 
ed by Moses. The old or Sinaitic taberna- 
cle accompanied the Israelites in all their 
wanderings, and was their old temple until 
David obtained possession of Jerusalem. 
From that time it remained at Gibeon, and 
we have no account of its removal thence. 
But when David removed the ark to Jeru- 
salem, he erected a tabernacle for its recep- 
tion. Here the priests performed their 
daily service, until Solomon erected the 
Temple, when the ark was deposited in the 
Holy of Holies, and the Davidic tabernacle 
put away as a relic. At the subsequent 
destruction of the Temple it was most prob- 
ably burned. From the time of Solomon we 
altogether lose sight of the Sinaitic taberna- 
cle, which perhaps became a victim to care- 
lessness and the corroding influence of time. 

The three tabernacles just described 
are the only ones mentioned in Scripture 
or in Josephus. Masonic tradition, how- 
ever, enumerates a fourth, — the tabernacle 
erected by Zerubbabel on his arrival at Je- 
rusalem with his countrymen, who had 
been restored from captivity by Cyrus for 
the purpose of rebuilding the Temple. 
Ezra tells us that on their arrival they 
built the altar of burnt-offerings and offered 
sacrifice. This would not, however, ne- 
cessitate the building of a house, because 
the altar of sacrifices had always been 
erected in the open court, both of the old 
tabernacle and Temple. Yet as the priests 
and Levites were there, and it is said that 
the religious ordinances of Moses were ob- 
served, it is not unlikely that some sort of 



4Y 



50 



786 



TABERNACLE 



TABLE 



temporary shelter was erected for the per- 
formance of divine worship. But of the 
form and character of such a building we 
have no account. 

A Masonic legend has, however, for sym- 
bolical purposes, supplied the deficiency. 
This legend is, however, peculiar to the 
American modification of the Royal Arch 
degree. In the English system a Royal 
Arch Chapter represents the " ancient 
Sanhedrim," where Zerubbabel, Haggai, 
and Joshua administer the law. In the 
American system a Chapter is said to repre- 
sent " the tabernacle erected by our ancient 
brethren near the ruins of King Solomon's 
Temple." 

Of the erection of this tabernacle, I have 
said that there is no historical evidence. 
It is simply a 
myth, but a myth 
constructed, of 
course, for a sym- 
bolical purpose. 
In its legendary 
description, it 
bears no resem- 
blance whatso- 
ever, except in the 
colors of its cur- 
tains or veils, to 
the Sinaitic taber- 
nacle. In the lat- 
ter the Holy of 
Holies was in the 
western extremity, in the former it is in the 
eastern ; in that was contained the Ark of the 
Covenant with the overshadowing cheru- 
bim and the Shekinah ; in this there are no 
such articles ; in that the most holy was in- 
accessible to all persons, even to the priests ; 
in this it is the seat of the three presiding 
officers, and is readily accessible by proper 
means. In that the curtains were attached 
to the sides of the tent; in this they are 
suspended across, dividing it into four 
apartments. The Masonic tabernacle used 
in the American Royal Arch degree is not, 
therefore, a representation of the ancient 
tabernacle erected by Moses in the wilder- 
ness, but must be supposed to be simply a 
temporary construction for purposes of 
shelter, of consultation and of worship. It 
was, in the strictest sense of the word, a 
tabernacle, a tent. As a myth, with no his- 
torical foundation, it would be valueless, 
were it not that it is used, and was undoubt- 
edly fabricated, for the purpose of develop- 
ing a symbolism. And this symbolism is 
found in its veils. There is no harm in 
calling it a tabernacle any more than there 
is in calling it a sanhedrim, provided we 
do not fall into the error of supposing that 
either was actually its character. As a 
myth, and only as a myth, must it be 




viewed, and there its symbolic meaning 
presents, as in all other Masonic myths, a 
fund of useful instruction. For an inter- 
pretation of that symbolism, see Veils, Sym- 
bolism of the. 

In some Chapters a part of the furni- 
ture is called the tabernacle; in other 
words, a piece of frame- work is erected in- 
side of the room, and is called the taberna- 
cle. This is incorrect. According to the 
ritual, the whole Chapter room represents 
the tabernacle, and the veils should be sus- 
pended from wall to wall. Indeed, I have 
reasons for believing that this interior tab- 
ernacle is an innovation of little more than 
twenty years' standing. The oldest Chap- 
ter rooms that I have seen are constructed 
on the correct principle. 

Tabernacle, Chief of the. See 
Chief of the Tabernacle. 

Tabernacle, Prince of the. See 
Prince of the Tabernacle. 

Table Lodge. After the labors of 
the Lodge have been completed, Masons 
frequently meet at tables to enjoy a repast 
in common. In England and America, 
this repast is generally called a banquet, 
and the Lodge is said to be, during its con- 
tinuance, at refreshment. The Master, of 
course, presides, assisted by the Wardens, 
and it is considered most proper that no 
profanes should be present. But with these 
exceptions, there are no rules specially 
laid down for the government of Masonic 
banquets. It will be seen, by an inspection 
of the article Refreshment in this work, that 
during the last century, and even at the 
commencement of the present, refreshments 
in English Lodges were taken during the ses- 
sions of the Lodge and in the Lodge-room, 
and then, of course, rigid rules were in exist- 
ence for the government of the Fraternity, 
and for the regulation of the forms in which 
the refreshments should be partaken. But 
this system has long grown obsolete, and 
the Masonic banquets of the present day 
differ very little from those of other socie- 
ties, except, perhaps, in a more strict ob- 
servance of the rules of order, and in the 
exclusion of all non-Masonic visitors. 

But French Masons have prescribed a 
very formal system of rules for what they 
call a " Loge de Table," or Table Lodge. 
The room in which the banquet takes place 
is as much protected by its insulation from 
observation as the Lodge-room itself. Ta- 
ble Lodges are always held in the Appren- 
tice's degree, and none but Masons are per- 
mitted to be present. Even the attendants 
are taken from the class known as "Serv- 
ing Brethren," that is to say, waiters who 
have received the first degree for the special 
purpose of entitling them to be present on 
such occasions. 



TABLE 



TACITURNITY 



787 



WM. 




Deacons 



jw: 



The table is in the form of a horseshoe 
or elongated semi- 
circle. The Master 
sits at the head, 
the Senior War- 
den at the north- , 
west extremity, 9 
and the Junior 
Warden at the" 
south-west. The* 
Deacons or equiv- 
alent officers sit * 
between the two • 
Wardens. The 
brethren are • 
placed around the # 
exterior margin of 
the table, facing • 
each other ; and 
the void space be- • 
tween the sides is 
occupied by the ^jtit* 
serving brethren l ^■ vv • 
or attendants. It is probable that the form 
of the table was really adopted at first from 
motives of convenience. But M. Hermitte 
(Bull. G. 0., 1869, p. 83,) assigns for it a 
symbolism. He says that as the entire cir- 
cle represents the year, or the complete 
revolution of the earth around the sun, the 
semicircle represents the half of that revo- 
lution, or a period of six months, and 
therefore refers to each the two solstitial 
points of summer and winter, or the two 
great festivals of the Order in June and 
December, when the most important Table 
Lodges are held. 

The Table Lodge is formally opened with 
an invocation to the Grand Architect. 
During the banquet, seven toasts are 
given. These are called " santes d'obliga- 
tion," or obligatory toasts. They are drunk 
with certain ceremonies, which are pre- 
scribed by the ritual, and from which no 
departure is permitted. These toasts are : 
1. The health of the Sovereign or Chief 
Magistrate of the State. 2. That of the 
Grand Master and the Supreme power of 
the Order, that is, the Grand Orient or the 
Grand Lodge. 3. That of the Master of 
the Lodge; this is offered by the Senior 
Warden. 4. That of the two Wardens. 
5. That of the Visiting Brethren. 6. That 
of the other officers of the Lodge, and the 
new initiates or affiliates if there be any. 
7. That of all Masons wheresoever spread 
over the face of the globe. See Toasts. 

Ragon (Thill. Gen., p. 17,) refers these 
seven toasts of obligation to the seven liba- 
tions made by the ancients in their banquets 
in honor of the seven planets, the Sun, 
Moon, Mars, Mercury, Jupiter, Venus, and 
Saturn, and the seven days of the week 
which are named after them; and he as- 



signs some striking reasons for the refer- 
ence. But this symbolism, although very 
beautiful, is evidently very modern. 

The Table Lodge is then closed with the 
fraternal kiss, which is passed from the 
Master around the table, and with the 
usual forms. 

One of the most curious things about 
these Table Lodges is the vocabulary used. 
The instant that the Lodge is opened, a 
change takes place in the names of things, 
and no person is permitted to call a plate 
a plate, or a knife a knife, or anything else 
by the appellation by which it is known in 
ordinary conversation. Such a custom for- 
merly prevailed in England, if we may 
judge from a passage in Dr. Oliver's Reve- 
lations of a Square, where an instance is 
given of its use in 1780, when the French 
vocabulary was employed. I am inclined 
to believe, from the same authority, that 
the custom was introduced into England 
from France by Capt. George Smith, the 
author of the Use and Abuse of Freemasonry, 
who was initiated in a continental Lodge. 

The vocabulary of the Table Lodge as 
used at French Masonic banquets is as fol- 
lows: 



Table-cloth 


they call standard. 


Napkins 


<i 


flags. 


Table 


u 


tracing-board. 


Dishes 


tt 


great plates. 


Plates 


« 


tiles. 


Spoons 
Knives 


« 


trowels. 


« 


swords. 


Forks 


tt 


pickaxes. 


Bottles 


tt 


casks. 


Glasses 


it 


cannons. 


Lights 


tt 


stars. 


Snuffers 


tt 


pincers. 


Chairs 


ft 


stalls. 


Meals 


tt 


materials. 


Bread 


tt 


rough ashlar. 


Red wine 


tt 


strong red powder. 


White wine 


tt 


strong white pow- 
der, 
weak powder. 


Water 


tt 


Beer 


tt 


yellow powder. 


Brandy, or liqueurs 


tt 


fulminating pow- 
der, 
black powder. 


Coffee 


tt 


Salt 


a 


white sand. 


Pepper 


ti 


cement. 


To eat 


tt 


to masticate. 


To drink 


« 


to fire. 


To carve 


" 


to hew. 



Tablets of Hiram Abif. Among 
the traditions of the Order there is a legend 
referring to the tablets used by Hiram Abif 
as a Trestle-Board on which to lay down 
his designs. This legend, of course, can 
lay no claim to authenticity, but is intended 
simply as a symbol inculcating the duty of 
every man to work in the daily labor of life 
after a design that will construct in his 
body a spiritual temple. See Hiram Abif. 

Taciturnity. In the earliest cate- 



788 



TACTICS 



TALISMAN 



chisms of the last century it is said that 
" the three particular points that pertain to 
a Mason are Fraternity, Fidelity, and Taci- 
turnity," and that they "represent Love, 
Relief, and Truth among all Right Ma- 
sons." The symbol is now obsolete. 

Tactics. The importance that has in 
the last few years been given to the mili- 
tary element in the Order of Masonic 
Knights Templars has made it necessary 
that special Manuals should be prepared 
for the instruction of Knights in the ele- 
mentary principles of military movements. 
The most popular works of this kind are 
1. Knights Templars' Tactics and Drill for 
the use of Commanderies, and the Burial Ser- 
vice of the Orders of Masonic Knighthood. 
Prepared by Sir Orrin Welsh, Past Grand 
Commander, State of New York ; 2. Knights 
Templars' Tactics and Drill, with the Working, 
Text, and Burial Service of the Orders of 
Knighthood, as adopted by the Grand Com- 
mandery of the State of Michigan. By Ellery 
Irving Garfield, E. G. C. G. Grand Com- 
mandery of Michigan; and 3. Tactics for 
Knights templars, and Appendant Orders. 
Prepared by E. Sir Knight George Wingate 
Chase, of Massachusetts. These works con- 
tain the necessary instructions in the 
" school of the knight," or the proper 
method of marching, halting, saluting, 
handling the sword, etc., and the " school 
of the commandery," or directions for 
properly performing the evolutions on a 
public parade. Books of this kind have 
now become as necessary and as common 
to the Knight Templar as Monitors are to 
the Master Mason. 

Talisman. From the Hebrew tselem 
and the Chaldaic tsalma, an image or idol. 
A talisman signifies an implement or in- 
strument, either of wood, or metal, or some 
precious stone, or even parchment, of various 
forms, such as a triangle, a cross, a circle, 
and sometimes a human head or human 
figure, generally inscribed with characters 
and constructed with mystical rites and cere- 
monies. The talisman thus constructed 
was supposed by the ancients, and even 
in the Middle Ages, to be invested with 
supernatural powers and a capacity for pro- 
tecting its wearer or possessor from evil in- 
fluences, and for securing to him good for- 
tune and success in his undertakings. 

The word amulet, from the Latin verb 
amolior, to bafile or do away with, though 
sometimes confounded with the talisman, 
has a less general signification. For while 
the talisman served both to procure good 
and to avert evil, the powers of the amulet 
were entirely of a protective nature. Fre- 
quently, however, the two words are indif- 
ferently used. 

The use of talismans was introduced in 



the Middle Ages from the Gnostics. Of 
the Gnostic talismans none were more fre- 
quent than those which were inscribed with 
divine names. Of these the most common 
were IAO and SABAO, although we find 
also the Tetragrammaton, and Elohim, 
Elohi, Adonai, and other Hebrew appella- 
tions of the deity. Sometimes the talis- 
man contained, not one of the names of 
God, but that of some mystical person, 
or the expression of some mystical idea. 
Thus, on some of the Gnostic talismanic 
gems, we find the names of the three mythi- 
cal kings of Cologne, or the sacred Abrax- 
as. The orthodox Christians of the early 
days of the church were necessarily influ- 
enced, by the popular belief in talismans, to 
adopt many of them ; although, of course, 
they sought to divest them of their magical 
signification, and to use them simply as sym- 
bols. Hence we find among these Chris- 
tians the Constantinian monogram, com- 
posed of the letters X and P, or the vesica 
piscis, as a symbol of Christ, and the image 
of a little fish as a token of Christian recog- 
nition, and the anchor as a mark of Chris- 
tian hope. 

Many of the symbols and symbolic ex~ 
pressions which were in use by the alche- 
mists, the astrologers, and by the Rosicru- 
cians, are to be traced to the Gnostic talis- 
mans. The talisman was, it is true, con- 
verted from an instrument of incantation 
into a symbol ; but the symbol was accom- 
panied with a mystical signification which 
gave it a sacred character. 

It has been said that in the Gnostic tal- 
ismans the most important element was 
some one or more of the sacred names of 
God, derived either from the Hebrews, the 
Arabians, or from their own abstruse phi- 
losophy ; sometimes even in the same talis- 
man from all these sources combined. Thus 
there is a Gnostic talisman, said by Mr. 
King to be still current in Germany as an 
amulet against plague. It consists of a silver 
plate, on which are inscribed various names 
of God surrounding a magic square, whose 
figures computed every way make the num- 
ber 34. 





*ELOHIM * ELOHI* 




* 

< 

o 
p 
< 

* 


4 . 14 . 15 . 1 . 
9 . 7 . 6 . 12 . 

5 . 11 . 10 . 8 . 
16 . 2 . 3 . 13 . 

*ROCYEL * IOSIPHIEL* 


m 

< 
O 
PQ 

W 
cs; 



TALISMAN 



TALMUD 



789 



In this Gnostic talisman, we will observe 
the presence not only of sacred names, but 
also of mystical. And it is to the influence 
of these talismanic forms, developed in the 
symbols of the secret societies of the Mid- 
dle Ages, and even in the architectural dec- 
orations of the builders of the same period, 
such as the triangle, the pentalpha, the 
double triangle, etc., that we are to attri- 
bute the prevalence of sacred names and 
sacred numbers in the symbolic system of 
Freemasonry. 

We do not need a better instance of this 
transmutation of Gnostic talismans into 
Masonic symbols, by a gradual transmis- 
sion through alchemy, Rosicrucianism, and 
mediaeval architecture, than a plate to be 
found in the Azoth Philosophorum of Basil 
Valentine, the Hermetic philosopher, who 
flourished in the seventeenth century. 




This plate, which is hermetic in its de- 
sign, but is full of Masonic symbolism, 
represents a winged globe inscribed with a 
triangle within a square, and on it reposes a 
dragon. On the latter stands a human fig- 
ure of two hands and two heads, surrounded 
by the sun, the moon, and five stars repre- 
senting the seven planets. One of the 
heads is that of a male, the other of a fe- 
male. The hand attached to the male part 
of the figure holds a compass, that to the 
female, a square. The square and compass 
thus distributed seem to me to indicate that 
originally a phallic meaning was attached 
to these symbols as there was to the point 
within the circle, which in this plate also 
appears in the centre of the globe. The 
compass held by the male figure would 



represent the male generative principle, and 
the square held by the female, the female 
productive principle. The subsequent in- 
terpretation given to the combined square 
and compass was the transmutation from 
the hermetic talisman to the Masonic sym- 
bol. 

Talmud. Hebrew, TioSn, signifying 
doctrine. The Jews say that Moses received 
on Mount Sinai not only the written law 
which is contained in the Pentateuch, but 
an oral law, which was first communicated 
by him to Aaron, then by them to the sev- 
enty elders, and finally by these to the peo- 
ple, and thus transmitted, by memory, from 
generation to generation. This oral law 
was never committed to writing until about 
the beginning of the third century, when 
Rabbi Jehuda the Holy, finding that there 
was a possibility of its being lost, from the 
decrease of students of the law, collected all 
the traditionary laws into one book, which 
is called the Mishna, a word signifying 
repetition, because it is, as it were, a repeti- 
tion of the written law. 

The Mishna was at once received with 
great veneration, and many wise men 
among the Jews devoted themselves to its 
study. 

Towards the end of the fourth century, 
these opinions were collected into a book 
of commentaries, called the Gemara, by the 
school at Tiberias. This work has been 
falsely attributed to Rabbi Jochanan ; but 
he died in 279, a hundred years before its 
composition. The Mishna and its com- 
mentary, the Gemara, are, in their collected 
form, called the Talmud. 

The Jews in Chaldea, not being satisfied 
with the interpretations in this work, com- 
posed others, which were collected together 
by Rabbi Ashe into another Gemara. The 
former work has since been known as the 
Jerusalem Talmud, and that of R. Ashe as 
the Babylonian Talmud, from the places in 
which they were respectively compiled. 
In both works the Mishna or law is the 
same ; it is only the Gemara or commen- 
tary that is different. 

The Jewish scholars place so high a 
value on the Talmud as to compare the 
Bible to water, the Mishna to wine, and the 
Gemara to spiced wine ; or the first to salt, 
the second to pepper, and third to spices. 
For a long time after its composition it 
seemed to absorb all the powers of the 
Jewish intellect, and the labors of Hebrew 
writers were confined to treatises and spec- 
ulations on Talmudical opinions. 

The Mishna is divided into six divisions 
called Sederim, whose subjects are: 1. The 
productions of the earth ; 2. Festivals ; 3. 
The rights and duties of women ; 4. Dam- 
ages and injuries ; 5. Sacrifices ; 6. Purifi- 



790 



TAMARISK 



TATNAI 



cations. Each of these Sederim is again 
divided into Massicoth, or treatises, of which 
there are altogether sixty-three. 

The Gemara, which differs in the Jerusa- 
lem and Babylonian redactions, consists of 
commentaries on these Massicoth, ortreatises. 

Of the Talmud, Lightfoot has said that 
the matters it contains "do everywhere 
abound with trifles in that manner, as 
though they had no mind to be read; with 
obscurities and difficulties, as though they 
had no mind to be understood ; so that the 
reader has need of patience all along to en- 
able him to bear both trifling in sense and 
roughness in expression." Stehelin concurs 
in a similar opinion ; but Steinschneider, as 
learned a Hebraist as either, has expressed 
a more favorable judgment. 

Although the Talmud does indeed con- 
tain many passages whose conceits are pue- 
rile, it is, nevertheless, extremely service- 
able as an elaborate compendium of Jewish 
customs, and has therefore been much used 
in the criticism of the Old and New Testa- 
ments. It furnishes also many curious il- 
lustrations of the Masonic system ; and 
several of the traditions and legends, espe- 
cially of the higher degrees, are either found 
in or corroborated by the Talmud. The 
treatise entitled Middoth, for instance, gives 
us the best description extant of the Temple 
of Solomon. 

Tamarisk. The sacred tree of the 
Osirian mysteries, classically called the 
Erica, which see. 

Tanneliill, Wilkins. Born in Ten- 
nessee, in 1787. He was one of the founders, 
in 1813, of the Grand Lodge of Tennessee, 
and was for seven years Grand Master of 
that body. He was also a contributor to 
the literature of Masonry, having published 
in 1845 a Master Mason's Manual; which 
was, however, little more than a compila- 
tion from the preceding labors of Preston 
and Webb. In 1847, he commenced the 
publication of a Masonic periodical under 
the title of the Portfolio. This was a work 
of considerable merit, but he was compelled 
to discontinue it in 1850, in consequence 
of an attack of amaurosis. One who knew 
him well, has paid this just tribute to his 
character: "Simple in feeling as a child, 
with a heart warm and tender to the in- 
firmities of his brethren, generous even to 
a fault, he passed through the temptations 
and trying scenes of an eventful life with- 
out a soil upon the purity of his garments." 
He died June 2, 1858, aged seventy-one 
years. 

Tapis. The name given in German 
Lodges to the carpet or floor-cloth on 
which formerly the emblems of Masonry 
were drawn in chalk. It is also sometimes 
called the Teppich. 



Tarsel. In the earliest catechisms of 
the eighteenth century, it is said that the 
furniture of a Lodge consists of a " Mosaic 
Pavement, Blazing Star, and Indented 
Tarsel." In more modern catechisms, the 
expression is " indented tessel," which is 
incorrectly defined to mean a " tessellated 
border." Indented Tarsel is evidently a cor- 
ruption of indented tassel; for a definition 
of which see Tessellated Border. 

Tarsel-Board. We meet with this 
expression in some of the old catechisms as 
a corruption of Trestle-Board. 

Tarshatlia. Used in the degree of 
Knight of the East in the Ancient and 
Accepted Scottish Eite, according to the 
modern ritual of the Southern Jurisdiction 
of the United States, for Tirshatha, and ap- 
plied to the presiding officer of a Council 
of Princes of Jerusalem. See Tirshatha. 

Tassels. In the English and French 
tracing-boards of the first degree, there are 
four tassels, one at each angle, which are at- 
tached to a cord that surrounds a tracing- 
board, and which constitutes the true tessella- 
ted border. These four cords are described as 
referring to the four principal points, the 
guttural, pectoral, manual, and pedal, and 
through them to the four cardinal virtues, 
temperance, fortitude, prudence, and jus- 
tice. See Tessellated Border. 

Tasting and Smelling. Of the 
five senses, hearing, seeing, and feeling 
only are deemed essential to Masons. Tast- 
ing and smelling are therefore not referred 
to in the ritual, except as making up the 
sacred number five. Preston says: "Smell- 
ing and Tasting are inseparably connected ; 
and it is by the unnatural kind of life which 
men commonly lead in society that these 
senses are rendered less fit to perform their 
natural duties." 

Tatnai and Shethar-Boznai. 
Tatnai was a Persian satrap of the province 
west of the Euphrates in the time of Da- 
rius and Zerubbabel; Shethar-Boznai was 
an officer under his command. The two 
united with the Apharsachites in trying to 
obstruct the building of the second Temple, 
and in writing a letter to Darius, of which 
a copy is preserved in Ezra, (ch. v.) In 
this letter they reported that " the house 
of the great God "in Judea was being builded 
with great stones, and that the work was 
going on fast, on the alleged authority of a 
decree from Cyrus. They requested that 
search might be made in the rolls' court 
whether such a decree was ever given, and 
asked for the king's pleasure in the matter. 
The decree was found at Ecbatana, and a 
letter was sent to Tatnai and Shethar- 
Boznai from Darius, ordering them no 
more to obstruct, but, on the contrary, to 
aid the elders of the Jews in rebuilding 



TAU 



TEARS 



791 



the Temple by supplying them both with 
money and with beasts, corn, salt, wine, 
and oil for the sacrifices. Shethar-Boznai, 
after the receipt of this decree, offered no 
further obstruction to the Jews. Their 
names have been hence introduced into 
some of the high degrees in Masonry. 

Tail. The last letter of the Hebrew 
alphabet is called tau, and it has the power 
of the Roman T. In its present form j"|, 
in the square character now in use, it has 
no resemblance to a cross; but in the an- 
cient Hebrew alphabet, its figure X, or -f, 
was that of a cross. Hence, when it is 
said, in the vision of Ezekiel, (ix. 4,) "Go 
through the midst of the city, and set a 
mark (in the original, "|J"|, tau,) upon the 
foreheads of the men that sigh and that 
cry for all the abominations that be done 
in the midst thereof," — which mark was to 
distinguish them as persons to be saved, on 
account of their sorrow for sin, from those 
who, as idolaters, were to be slain, — the evi- 
dent allusion is to a cross. The form of 
this cross was X or +, a form familiar to 
the people of that day. But as the Greek 
letter tau subsequently assumed the form 
which is still preserved in the Roman T, 
the tau or tau cross was made also to as- 
sume the same form ; so that the mark tau is 
now universally recognized in this form, T. 
This tau, tau cross, or tau mark, was of very- 
universal use as a sacred symbol among the 
ancients. From the passage of Ezekiel just 
cited, it is evident that the Hebrews recog- 
nized it as a sign of salvation ; according to 
the Talmudists, the symbol was much older 
than the time of Ezekiel, for they say that 
when Moses anointed Aaron as the high 
priest, he marked his forehead with this 
sign. Speaking of the use of the tau cross 
in the Old Testament, Didron says ( Christ. 
Iconog., p. 370,) that "it saved the youth- 
ful Isaac from death, redeemed from de- 
struction an entire people whose houses 
were marked with that symbol, healed the 
envenomed bites of those who looked at 
the serpent raised in the form of a ' tau ' 
upon a pole, and called back the soul 
into the dead body of the son of that 
poor widow who had given bread to the 
prophet." 

Hence, in Christian iconography, the 
tau cross, or cross of the Old Testament, is 
called the anticipatory cross, because it an- 
ticipated the four-limbed cross of the pas- 
sion, and the typical cross because it was 
its type. It is also called the cross of St. 
Anthony, because on it that saint is sup- 
posed to have suffered martyrdom. 

Maurice, in his Indian Antiquities, refers 
to it the tiluh, or mark worn by the dev- 
otees of Brahma. 

Davies, in his Celtic Researches, says that 



the " Gallicum tau," or the tau of the an- 
cient Gauls, was among the Druids a sym- 
bol of their supreme god, or Jupiter. 

Among the Egyptians, the tau, with an 
oval ring or handle, became the crux an- 
sata, and was used by them as the con- 
stant symbol of life. Dr. Clarke says 
[Travels, v. 311,) that the tau cross was 
a monogram of Thoth, " the symbolical or 
mystical name of hidden wisdom among 
the ancient Egyptians." 

Dupuy, in his History of the Templars, 
says that the tau was a Templar emblem. 
Von Hammer, who lets no opportunity of 
maligning the Order escape him, adduces 
this as a proof of the idolatrous tendencies 
of the Knights. He explains the tau, which, 
he says, was inscribed on the forehead of 
the Baphomet or Templar idol, as a figure 
of the phallus ; whence he comes to the con- 
clusion that the Knights Templars were 
addicted to the obscene worship of that 
symbol. It is, however, entirely doubtful, 
notwithstanding the authority of Dupuy, 
whether the tau was a symbol of the Tem- 
plars. But if it was, its origin is rather to 
be looked for in the supposed Hebrew idea 
as a symbol of preservation. 

It is in this sense, as a symbol of salva- 
tion from death and of eternal life, that it 
has been adopted into the Masonic system, 
and presents itself, especially under its tri- 
ple combination, as a badge of Royal Arch 
Masonry. See Triple Tau. 

Tail Cross. A cross of three limbs, 
so called because it presents the figure of 
the Greek letter "|\ See Tau. 

Team. Royal Arch Masons apply this 
word rather inelegantly to designate the 
three candidates upon whom the degree is 
conferred at the same time. The phrase 
is, I think, exclusively confined to this 
country. 

Tears. In the Master's degree in some 
of the continental Rites, and in all the high 
degrees where the legend of the 
degree and the ceremony of re- 
ception are intended to express 
grief, the hangings of the Lodge 
are black strewn with tears. The 
figures representing tears are in 
the form depicted in the annexed 
cut. The symbolism is borrowed 
from the science of heraldry, 
where these figures are called 
guttes, and are defined to be 
" drops of anything that is by nature liquid 
or liquefied by art." The heralds have 
six of these charges, viz., yellow, or drops 
of liquid gold ; white, or drops of liquid 
silver; red, or drops of blood; blue, or 
drops of tears ; black, or drops of pitch ; 
and green, or drops of oil. In funeral 
hatchments, a black velvet cloth, sprinkled 



792 



TEMPELORDEN 



TEMPLAR 



with these "drops of tears," is placed in 
front of the house of a deceased nobleman 
and thrown over his bier ; but there, as in 
Masonry, the guttes de larmes, or drops of 
tears, are not painted blue, but white. 

Tempelorden or Tempelher- 
renorden. The title in German of the 
Order of Knights Templars. 

Temperance. One of the four car- 
dinal virtues, the practice of which is in- 
culcated in the first degree. The Mason 
who properly appreciates the secrets which 
he has solemnly promised never to reveal, 
will not, by yielding to the unrestrained 
call of appetite, permit reason and judg- 
ment to lose their seats, and subject him- 
self, by the indulgence in habits of excess, 
to discover that which should be concealed, 
and thus merit and receive the scorn and 
detestation of his brethren. And lest any 
brother should forget the danger to which 
he is exposed in the unguarded hours of 
dissipation, the virtue of temperance is 
wisely impressed upon his memory, by its 
reference to one of the most solemn por- 
tions of the ceremony of initiation. Some 
Masons, very properly condemning the vice 
of intemperance and abhorring its effects, 
have been unwisely led to confound tem- 
perance with total abstinence in a Masonic 
application, and resolutions have some- 
times been proposed in Grand Lodges 
which declare the use of stimulating liquors 
in any quantity a Masonic offence. But 
the law of Masonry authorizes no such 
regulation. It leaves to every man the 
indulgence of his own tastes within due 
limits, and demands not abstinence, but 
only moderation and temperance, in any- 
thing not actually wrong. 

Templar. See Knight Templar. 

Templarius. The Latin title of a 
Knight Templar. Constantly used in the 
Middle Ages. 

Templar Land. The Order of 
Knights Templars was dissolved in Eng- 
land, by an act of Parliament, in the seven- 
teenth year of the reign of Edward II. , and 
their possessions transferred to the Order 
of St. John of Jerusalem, or Knights Hos- 
pitallers. Subsequently, in the thirty- 
second year of the reign of Henry VIII., 
their possessions were transferred to the 
king. One of the privileges possessed by 
the English Templars was that their lands 
should be free of tithes; and these privi- 
leges still adhere to these lands, so that a 
farm being what is termed "Templar 
land," is still exempt from the imposition 
of tithes, if it is occupied by the owner ; 
an exemption which ceases when the farm 
is worked under a lease. 

Templar Origin of Masonry. 
The theory that Masonry originated in the 



Holy Land during the Crusades, and was 
instituted by the Knights Templars, was 
first advanced by the Chevalier Ramsay, 
for the purpose, it is supposed, of giving 
an aristocratic character to the association. 
It was subsequently adopted by the College 
of Clermont, and was accepted by t^e 
Baron von Hund as the basis upon which 
he erected his Rite of Strict Observance. 
The legend of the Clermont College is 
thus detailed by M. Berage in his work 
entitled Les Plus Secrets Mysteres des Hants 
Grades, (iii. 194.) " The Order of Masonry 
was instituted, by Godfrey de Bouillon, in 
Palestine in 1330, after the defeat of the 
Christian armies, and was communicated 
only to a few of the French Masons, some- 
time afterwards, as a reward for the services 
which they had rendered to the English 
and Scottish Knights. From these latter 
true Masonry is derived. Their Mother 
Lodge is situated on the mountain of Here- 
dom, where the first Lodge in Europe was 
held, which still exists in all its splendor. 
The Council General is always held there, 
and it is the seat of the Sovereign Grand 
Master for the time being. This mountain 
is situated between the west and the north 
of Scotland, sixty miles from Edinburgh. 

" There are other secrets in Masonry which 
were never known among the French, and 
which have no relation to the Apprentice, 
Fellow Craft, and Master — degrees which 
were constructed for the general class 
of Masons. The high degrees, which de- 
veloped the true design of Masonry and 
its true secrets, have never been known to 
them. 

" The Saracens having obtained possession 
of the holy places in Palestine, where all 
the mysteries of the Order were practised, 
made use of them for the most profane pur- 
poses. The Christians then leagued to- 
gether to conquer this beautiful country, 
and to drive these barbarians from the land. 
They succeeded in obtaining a footing on 
these shores under the protection of the 
numerous armies of Crusaders which had 
been sent there by the Christian princes. 
The losses which they subsequently expe- 
rienced put an end to the Christian power, 
and the Crusaders who remained were sub- 
jected to the persecutions of the Saracens, 
who massacred all who publicly proclaimed 
the Christian faith. This induced Godfrey 
de Bouillon, towards the end of the third 
century, to conceal the mysteries of religion 
under the veil of figures, emblems, and 
allegories. 

" Hence the Christians selected the Tem- 
ple of Solomon because it has so close a 
relation to the Christian Church, of which 
its holiness and its magnificence make it 
the true symbol. • So the Christians con- 



TEMPLARS 



TEMPLARS 



793 



sealed the mystery of the building up of 
the Church under that of the construction 
of the Temple, and gave themselves the 
name of Masons, Architects or Builders, 
because they were occupied in building the 
faith. They assembled under the pretext 
of making plans of architecture to practise 
the rites of their religion, with all the em- 
blems and allegories that Masonry could 
furnish, and thus protect themselves from 
the cruelty of the Saracens. 

"As the mysteries of Masonry were in 
their principles, and still are only those of 
the Christian religion, they were extremely 
scrupulous to confide this important secret 
only to those whose discretion had been 
tried, and who had been found worthy. For 
this purpose they fabricated degrees as a 
test of those to whom they wished to con- 
fide it, and they gave them at first only the 
symbolic secret of Hiram, on which all the 
mystery of Blue Masonry is founded, and 
which is, in fact, the only secret of that 
Order which has no relation to true Ma- 
sonry. They explained nothing else to 
them as they were afraid of being betrayed, 
and they conferred these degrees as a pro- 
per means of recognizing each other, sur- 
rounded as they were by barbarians. To 
succeed more effectually in this, they made 
use of different signs and words for each 
degree, so as not only to distinguish them- 
selves from the profane Saracens, but to des- 
ignate the different degrees. These they 
fixed at the number of seven, in imitation 
of the Grand Architect, who built the Uni- 
verse in six days and rested on the seventh ; 
and also because Solomon was seven years 
in constructing the Temple, which they had 
selected as the figurative basis of Masonry. 
Under the name of Hiram they gave a 
false application to the Masters, and devel- 
oped the true secret of Masonry only to 
the higher degrees." 

Such is the theory of the Templar origin 
of Masonry, which, mythical as it is, and 
wholly unsupported by the authority of 
history, has exercised a vast influence in 
the fabrication of high degrees and the in- 
vention of continental Rites. Indeed, of 
all the systems propounded during the 
eighteenth century, so fertile in the con- 
struction of extravagant systems, none has 
played so important a part as this in the 
history of Masonry. Although the theory 
is no longer maintained, its effects are 
everywhere seen and felt. 

Templars of England. An im- 
portant change in the organization of Tem- 
plarism in England and Ireland took place 
in 1873. By it a union took place of the 
Grand Conclave of Masonic Knights Tem- 
plars of England and the Grand Conclave 
of High Knights Templars of Ireland into 
4 Z 



one body, under the title of the " Convent 
General of the United Religious and 
Military Orders of the Temple and of St. 
John of Jerusalem, Palestine, Rhodes, and 
Malta." The following is a summary of 
the statutes by which the new Order is to 
be governed, as given by Sir Knight W. J. 
B. McLeod Moore, Grand Prior, in his 
circular to the Preceptors of Canada. 

"1. The existing Grand Masters in the 
Empire are to be termed Great Priors, and 
Grand Conclaves or Encampments, Great 
Priories, under and subordinate to one 
Grand Master, as in the early days of the 
Order, and one Supreme Governing Body, 
the Convent General. 

" 2. The term Great is adopted instead 
of Grand, the latter being a French word ; 
and grand in English is not grand in 
French. Great is the proper translation 
of ' Magnus ' and * Magnus Supremus.' 

" 3. The Great Priories of each nation- 
ality — England, Scotland, and Ireland, 
with their dependencies in the Colonies — 
retain their internal government and legis- 
lation, and appoint their Provincial Priors, 
doing nothing inconsistent with the su- 
preme statutes of the Convent General. 

" 4. The title Masonic is not continued ; 
the Order being purely Christian, none but 
Christians can be admitted ; consequently 
it cannot be considered strictly as a Ma- 
sonic body: Masonry, while inculcating 
the highest reverence for the Supreme Be- 
ing, and the doctrine of the immortality 
of the soul, does not teach a belief in one 
particular creed, or unbelief in any. The 
connection with Masonry is, however, 
strengthened still more, as a candidate 
must now be two years a Master Mason, in 
addition to his qualification as a Roya] 
Arch Mason. 

"5. The titles Eminent 'Commander' 
and ' Encampment' have been discon- 
tinued, and the original name 'Preceptor' 
and 'Preceptory' substituted, as also the 
titles ' Constable' and 'Marshal' for 'First ' 
and ' Second Captains.' ' Encampment ' is 
a modern term, adopted probably when, as 
our traditions inform us, ' at the suppres- 
sion of the ancient Military Order of the 
Temple, some of their number sought ref- 
uge and held conclaves in the Masonic So- 
ciety, being independent small bodies, 
without any governing head.' ' Prior ' is 
the correct and original title for the head 
of a langue or nationality, and ' Preceptor ' 
for the subordinate bodies. The Precep- 
tories were the ancient 'Houses' of the 
Templar Order ; ' Commander ' and ' Com- 
manderies ' was the title used by the Order 
of St. John, commonly known as Knights 
of Malta. 

" 6. The title by which the Order is now 



794 



TEMPLARS 



TEMPLARS 



known is that of 'The United Religious 
and Military Orders of the Temple and of 
St. John of Jerusalem, Palestine, Rhodes, 
and Malta.' The Order of the Temple 
originally had no connection with that of 
Malta or Order of St. John ; but the com- 
bined title appears to have been adopted in 
commemoration of the union which took 
place in Scotland with ' The Temple and 
Hospital of St. John/ when their lands 
were in common, at the time of the Refor- 
mation. But our Order of 'St. John of 
Jerusalem, Palestine, Rhodes, and Malta,' 
has no connection with the present Knights 
of Malta in the Papal States, or of the Pro- 
testant branches of the Order, the lineal 
successors of the ancient Knights of St. 
John, the sixth or English langue of which 
is still in existence, and presided over, in 
London, by His Grace the Duke of Man- 
chester. The Order, when it occupied the 
Island of Malta as a sovereign body, was 
totally unconnected with Freemasonry. 

"7. Honorary past rank is abolished, 
substituting the chivalric dignities of 
' Grand Crosses' and ' Commanders,' limited 
in number, and confined to Preceptors. 
These honors to be conferred by His Royal 
Highness the Grand Master, the Fountain 
of Grace and Dignity ; and it is contem- 
plated to create an Order of Merit, to be 
conferred in like manner, as a reward to 
Knights who have served the Order. 

" 8. A Preceptor holds a degree as well 
as rank, and will always retain his rank 
and privileges as long as he belongs to a 
Preceptory. 

" 9. The abolition of honorary past rank 
is not retrospective, as their rank and priv- 
ileges are reserved to all those who now 
enjoy them. 

" 10. The number of officers entitled to 
precedence has been reduced to seven ; but 
others may be appointed at discretion, who 
do not, however, enjoy any precedence. 

" 11. Equerries, or serving brethren, are 
not to receive the accolade, or use any but 
a brown habit, and shall not wear any in- 
signia or jewel : they are to be addressed as 
'Frater,' not Sir Knight. In the early 
days of the Order they were not entitled 
to the accolade, and, with the esquires and 
men-at-arms, wore a dark habit, to distin- 
guish them from the Knights, who wore 
white, to signify that they were bound by 
their vows to cast away the works of dark- 
ness and lead a new life. 

" 12. The apron is altogether discon- 
tinued, and a few immaterial alterations in 
the insignia will be duly regulated and pro- 
mulgated : they do not, however, affect the 
present, but only apply to future, members 
of the Order. The apron was of recent in- 
troduction, tc accord with Masonic usage: 



but reflection will at once show that, as an 
emblem of care and toil, it is entirely in- 
appropriate to a Military Order, whose 
badge is the sword. A proposition to con- 
fine the wearing of the star to the Pre- 
ceptors was negatived ; the star and ribbon 
being in fact as much a part of the ritual 
as of the insignia of the Order. 

" 13. From the number of instances of 
persons totally unfitted having obtained 
admission into the Order, the qualification 
of candidates has been increased. A dec- 
laration is now required, to be signed by 
every candidate, that he is of the full age 
of twenty- one years, and in addition to 
being a Royal Arch Mason, that he is a 
Master Mason of two years' standing, pro- 
fessing the doctrines of the Holy and Un- 
divided Trinity, and willing to submit to 
the statutes and ordinances, present and 
future, of the Order." 

Templars of Scotland. The Stat- 
utes of the Grand Priory of the Temple of 
Scotland prescribe for the. Order of Knights 
Templars in that kingdom an organization 
very different from that which prevails in 
other countries. 

"The Religious and Military Order of 
the Temple " in Scotland consists of two 
classes: 1. Novice and Esquire; 2. Knight 
Templar. The Knights are again divided 
into four classes: 1. Knights created by 
Priories; 2. Knights elected from the com- 
panions on memorial to the Grand Master 
and Council, supported by the recommen- 
dation of the Priories to which they belong ; 
3. Knights Commanders ; 4. Knights Grand 
Crosses, to be nominated by the Grand 
Master. 

The supreme legislative authority of the 
Order is the Chapter General, which con- 
sists of the Grand Officers, the Knights 
Grand Crosses, and the Knights Com- 
manders. One Chapter is held annually, 
at which the Grand Master, if present, acts 
as President. The anniversary of the death 
of James de Molay, March 11, is selected 
as the time of this meeting, at which the 
Grand Officers are elected. 

During the intervals of the meetings of 
the Chapter General, the affairs of the 
Order, with the exception of altering the 
Statutes, is intrusted to the Grand Master's 
Council, which consists of the Grand Offi- 
cers, the Grand Priors of Foreign Langues, 
and the Knights Grand Crosses. 

The Grand Officers, with the exception 
of the Past Grand Masters, who remain so 
for life, the Grand Master, who is elected 
triennially, and the Grand Aides-de-Camp, 
who are appointed by him and removed at 
his pleasure, are elected annually. They 
are as follows : 

Grand Master, 



TEMPLE 



TEMPLE 



795 



Past Grand Masters, 

Grand Seneschal, 

Preceptor and Grand Prior of Scotland, 

Grand Constable and Mareschal, 

Grand Admiral, 

Grand Almoner or Hospitaller, 

Grand Chancellor, 

Grand Treasurer, 

Grand Registrar, 

Primate or Grand Prelate, 

Grand Provost or Governor- General, 

Grand Standard-Bearer or Beaucennifer, 

Grand Bearer of the Vexillum Belli, 

Grand Chamberlain, 

Grand Steward, 

Two Grand Aides-de-Camp. 

A Grand Priory may be instituted by the 
Chapter General in any nation, colony, or 
langue, to be placed under the authority 
of a Grand Prior, who is elected for life, 
unless superseded by the Chapter General. 

A Priory, which is equivalent to our 
Commanderies, consists of the following 
officers : 

Prior, 

Sub-Prior, 

Mareschal or Master of Ceremonies, 

Hospitaller or Almoner, 

Chancellor, 

Treasurer, 

Secretary, 

Chaplain and Instructor, 

Beaucennifer, or Bearer of the Beau- 
seant, 

Bearer of the Red Cross Banner, or Vex- 
illum Belli, 

Chamberlain, 

Two Aides-de-Camp. 

The Chapter General or Grand Priory 
may unite two or more Priories into a Com- 
mandery, to be governed by a Provincial 
Commander, who is elected by the Chapter 
General. 

The costume of the Knights, with the 
exception of a few slight variations to des- 
ignate difference of rank, is the same as the 
ancient costume. 

Temple. The symbolism of Specula- 
tive Masonry is so intimately connected 
with temple building and temple worship, 
that some notice of these edifices seems ne- 
cessary. The Hebrews called a temple 
beth, which literally signifies a house or 
dwelling, and finds its root in a word which 
signifies " to remain or pass the night," or 
hecal, which means a palace, and comes 
from an obsolete word signifying " magni- 
ficent." So that they seem to have had 
two ideas in reference to a temple. When 
they called it beth Jehovah, or the "house 
of Jehovah," they referred to the continued 
presence of God in it; and when they called 
it hecalJehovah, or the " palace of Jehovah," 
they referred to the splendor of the edifice 



which was selected as his residence. The He- 
brew idea was undoubtedly borrowed from 
the Egyptian, where the same hieroglyphic 
I I I signified both a house and a temple. 
Thus, from an inscription at Philae, Cham- 
pollion [Diet. Egyptienne) cites the sen- 
tence, " He has made his devotions in the 
house of his mother Isis." 

The classical idea was more abstract and 
philosophical. The Latin word templum 
comes from a root which signifies " to cut 
off," thus referring to any space, whether 
open or occupied by a building, which was 
cut off, or separated for a sacred purpose, 
from the surrounding profane ground. 
The word properly denoted a sacred enclos- 
ure where the omens were observed by the 
augurs. Hence Varro [De Ling. Lat., vi. 
81,) defines a temple to be "a place for au- 
guries and auspices." As the same prac- 
tice of worshipping under the sky in open 
places prevailed among the northern na- 
tions, we might deduce from these facts that 
the temple of the sky was the Aryan idea, and 
the temple of the house the Semitic. It is 
true, that afterwards, the augurs having for 
their own convenience erected a tent with- 
in the enclosure where they made their ob- 
servations, or, literally, their contemplations, 
this in time gave rise among the Greeks 
and the Romans to permanent edifices like 
those of the Egyptians and the Hebrews. 

Masonry has derived its temple symbol- 
ism, as it has almost all its symbolic ideas, 
from the Hebrew type, and thus makes the 
temple the symbol of a Lodge. But of the 
Roman temple worship it has not been neg- 
lectful, and has borrowed from it one of 
the most significant and important words 
in its vocabulary. The Latin word speculor 
means to observe, to look around. When 
the augur, standing within the sacred pre- 
cincts of his open temple on the Capitoline 
hill, watched the flight of birds, that from 
it he might deduce his auspices of good or 
bad fortune, he was said, speculari, to spec- 
ulate. Hence the word came at length to 
denote, like contemplate from templum, an 
investigation of sacred things, and thus we 
got into our technical language the title of 
"Speculative Masonry," as distinguished 
by its religious design from Operative or 
Practical Masonry, which is devoted to 
more material objects. The Egyptian 
Temple was the real archetype of the Mo- 
saic tabernacle, as that was of the temple 
of Jerusalem. The direction of an Egyp- 
tian temple was usually from east to west, 
the entrance being at the east. It was a 
quadrangular building, much longer than 
its width, and was situated in the western 
part of a sacred enclosure. The approach 
through this enclosure to the temple pro- 
per was frequently by a double row of 



796 



TEMPLE 



TEMPLE 



sphinxes. In front of the entrance were 
a pair of tall obelisks, which will remind 
the reader of the two pillars at the porch 
of Solomon's Temple. The temple was di- 
vided into a spacious hall, the sanctuary 
where the great body of the worshippers 
assembled. Beyond it, in the western ex- 
tremity, was the cell or sekos, equivalent to 
the Jewish Holy of Holies, into which the 
priests only entered ; and in the remotest 
part, behind a curtain, appeared the image 
of the god seated on his shrine, or the 
sacred animal which represented him. 

Grecian Temples, like the Egyptian 
and the Hebrew, were placed within an 
enclosure, which was separated from the 
profane land around it, in early times, 
by ropes, but afterwards by a wall. The 
temple was usually quadrangular, although 
some were circular in form. It was divided 
into two parts, the pronanos, porch or ves- 
tibule, and the naos, or cell. In this latter 
part the statue of the god was placed, sur- 
rounded by a balustrade. In temples con- 
nected with the mysteries, the cell was 
called the adytum, and to it only the 
priests and the initiates had access ; and we 
learn from Pausanias that various stories 
were related of calamities that had befallen 
persons who had unlawfully ventured to 
cross the threshold. Vitruvius says that 
the entrance of Greek temples was al- 
ways towards the west ; but this statement 
is contradicted by the appearance of the 
temples still partly existing in Attica, 
Ionia, and Sicily. 

Roman Temples, after they emerged 
from their primitive simplicity, were con- 
structed much upon the model of the 
Grecian. There were the same vestibule 
and cells, or adytum, borrowed, as with 
the Greeks, from the holy and the most 
holy place of the Egyptians. Vitruvius 
says that the entrance of a Eoman temple 
was, if possible, to the west, so that the 
worshippers, when they offered prayers or 
sacrifices, might look towards the east; but 
this rule was not always observed. 

It thus appears, notwithstanding what 
Montfaucon (Antiq. ii., 1. ii., ch. 2,) says tp 
the contrary, that the Egyptian form of a 
temple was the type from which other na- 
tions borrowed their idea. 

This Egyptian form of a temple was bor- 
rowed by the Jews, and with some modifi- 
cations adopted by the Greeks and Eomans, 
whence it passed over into modern Europe. 
The idea of a separation into a holy and a 
most holy place has everywhere been pre- 
served. The same idea is maintained in 
the construction of Masonic Lodges, which 
are but imitations, in spirit, of the ancient 
temples. But there has been a transposi- 
tion of parts, the most holy place, which 



with the Egyptians and the Jews was in the 
west, being placed in Lodges in the east. 

Temple, Grand Commander of 
the. (Grand Commandeur du Temple.) 
The fifty-eighth degree of the collection of 
the Metropolitan Chapter of France. It is 
the name of the Knight Commander of the 
Temple of the Scottish Rite. 

Temple of Ezekiel. An ideal tem- 
ple seen by the prophet Ezekiel, in the> 
twenty-fifth year of the captivity, while re- 
siding in Babylon. It is supposed by Cal- 
met, that the description given by the pro- 
phet was that of the Temple of Solomon, 
which he must have seen before its destruc- 
tion. But an examination of its admeasure- 
ments will show that this could not have 
been the fact, and that the whole area of 
Jerusalem would not have been sufficient 
to contain a building of its magnitude. 
Yet, as Mr. Ferguson observes, (Smith 
Diet.,) the description, notwithstanding its 
ideal character, is curious, as showing what 
were the aspirations of the Jews in that 
direction, and how different they were from 
those of other nations ; and also because it 
influenced Herod to some extent in his 
restoration of the temple of Zerubbabel. 
Between the visionary temple of Ezekiel 
and the symbolic city of the New Jerusa- 
lem, as described by the Evangelist, there 
is a striking resemblance, and hence it 
finds a place among the symbols in the 
Apocalyptic degrees. But with Symbolic 
or with Royal Arch Masonry it has no con- 
nection. 

Temple of Herod. This was not 
the construction of a third temple, but only 
a restoration and extensive enlargement of 
the second, which had been built by Ze- 
rubbabel. To the Christian Mason it is in- 
teresting, even more than that of Solomon, 
because it was the scene of our Lord's 
ministrations, and was the temple from 
which the Knights Templars derived their 
name. It was begun by Herod seven years 
B. c, finished A. D. 4, and destroyed by the 
Romans in A. D. 70, having subsisted only 
seventy-seven years. 

Temple of Solomon. The first 
Temple of the Jews was called hecal Jeho- 
vah or beth Jehovah, the palace or the house 
of Jehovah, to indicate its splendor and 
magnificence, and that it was intended to 
be the perpetual dwelling-place of the 
Lord. It was King David who first pro- 
posed to substitute for the nomadic taber- 
nacle a permanent place of worship for his 
people; but although he had made the 
necessary arrangements, and even collected 
many of the materials, he was not per- 
mitted to commence the undertaking, and 
the execution of the task was left to his 
son and successor, Solomon. 



TEMPLE 



TEMPLE 



797 



Accordingly, that monarch laid the foun- 
dations of the edifice in the fourth year of 
his reign, 1012 b. c, and, with the assist- 
ance of his friend and ally, Hiram, king 
of Tyre, completed it in about seven years 
and a half, dedicating it to the service of 
the Most High in the year 1004 b. c. This 
was the year of the world 3000, according 
to the Hebrew chronology ; and although 
there has been much difference among 
chronologists in relation to the precise date, 
this is the one that has been generally ac- 
cepted, and it is therefore adopted by Ma- 
sons in their calculations of different epochs. 

The Temple stood on Mount Moriah, one 
of the eminences of the ridge which was 
known as Mount Zion, and which was 
originally the property of Oman the Jeb- 
usite, who used it as a threshing-floor, and 
from whom it was purchased by David for 
the purpose of erecting an altar on it. 

The Temple retained its original splendor 
for only thirty-three years. In the year of 
the world 3033, Shishak, king of Egypt, 
having made war upon Eehoboam, king of 
Judah, took Jerusalem, and carried away 
the choicest treasures. From that time to 
the period of its final destruction, the his- 
tory of the Temple is but a history of al- 
ternate spoliations and repairs, of profa- 
nations to idolatry and subsequent restora- 
tions to the purity of worship. One hun- 
dred and thirteen years after the conquest 
of Shishak, Joash, king of Judah, collected 
silver for the repairs of the Temple, and 
restored it to its former condition in the 
year of the world 3148. In the year 3264, 
Ahaz, king of Judah, robbed the Temple 
of its riches, and gave them to Tiglath- 
Pileser, king of Assyria, who had united 
with him in a war against the kings of 
Israel and Damascus. Ahaz also profaned 
the Temple by the worship of idols. In 
3276, Hezekiah, the son and successor of 
Ahaz, repaired the portions of the Temple 
which his father had destroyed, and re- 
stored the pure worship. But fifteen years 
after he was compelled to give the treasures 
of the Temple as a ransom to Sennacherib, 
king of Assyria, who had invaded the land 
of Judah. But Hezekiah is supposed, after 
his enemy had retired, to have restored the 
Temple. 

Manasseh, the son and successor of Hez- 
ekiah, fell away to the worship of Sabian- 
ism, and desecrated the Temple in 3306 by 
setting up altars to the host of heaven. 
Manasseh was then conquered by the king 
of Babylon, who in 3328 carried him be- 
yond the Euphrates. But subsequently 
repenting of his sins he was released from 
captivity, and having returned to Jerusalem 
he destroyed the idols, and restored the 
altar of burnt-offerings. In 3380, Josiah, 



who was then king of Judah, devoted his 
efforts to the repairs of the Temple, por- 
tions of which had been demolished or neg- 
lected by his predecessors, and replaced 
the ark in the sanctuary. In 3398, in the 
reign of Jehoiakim, Nebuchadnezzar, king 
of Chaldea, carried a part of the sacred 
vessels to Babylon. Seven years afterwards, 
in the reign of Jechoniah, he took away 
another portion ; and finally, in 3416, in the 
eleventh year of the reign of Zedekiah, he 
took the city of Jerusalem, and entirely de- 
stroyed the Temple, and carried many of 
the inhabitants captives to Babylon. 

The Temple was originally built on a 
very hard rock, encompassed with frightful 
precipices. The foundations were laid very 
deep, with immense labor and expense. It 
was surrounded with a wall of great height, 
exceeding in the lowest part four hundred 
and fifty feet, constructed entirely of white 
marble. 

The body of the Temple was in size 
much less than many a modern parish 
church, for its length 
was but ninety feet, or, 
including the porch, one 
hundred and five, and 
its width but thirty. It 
was its outer court, its 
numerous terraces, and 
the magnificence of its 
external and internal 
decorations, together 
with its elevated posi- 
tion above the surround- 
ing dwellings which pro- 
duced that splendor of 
appearance that attract- 
ed the admiration of all 
who beheld it, and gives 
a color of probability 
to the legend that tells 
us how the Queen of 
Sheba, when it first 
broke upon her view, 
exclaimed in admira- 
tion, "A most excellent 
master must have done this ! " 

The Temple itself, which consisted of 
the porch, the sanctuary, and the Holy of 
Holies, was but a small part of the edifice 
on Mount Moriah. It was surrounded with 
spacious courts, and the whole structure 
occupied at least half a mile in circumfer- 
ence. Upon passing through the outer 
wall, you came to the first court, called the 
court of the Gentiles, because the Gentiles 
were admitted into it, but were prohibited 
from passing farther. It was surrounded 
by a range of porticos or cloisters, above 
which were galleries or apartments, sup- 
ported by pillars of white marble. 

Passing through the court of the Gentiles, 



Holy 

of 

Holies. 


Holy 
Place. 

< 


POECH. 

• • 



798 



TEMPLE 



TEMPLE 



you entered the court of the children of 
Israel, which was separated by a low stone 
wall, and an ascent of fifteen steps, into 
two divisions, the outer one being occu- 
pied by the women, and the inner by the 
men. Here the Jews were in the habit of 
resorting daily for the purposes of prayer. 

Within the court of the Israelites, and 
separated from it by a wall one cubit in 
height, was the court of the priests. In 
the centre of this court was the altar of 
burnt-offerings, to which the people brought 
their oblations and sacrifices, but none but 
the priests were permitted to enter it. 

From this court, twelve steps ascended to 
the Temple, strictly so called, which, as I 
have already said, was divided into three 
parts, the porch, the sanctuary, and the 
Holy of Holies. 

The porch of the Temple was twenty 
cubits in length, arid the same in breadth. 
At its entrance was a gate made entirely of 
Corinthian brass, the most precious metal 
known to the ancients. Beside this gate 
there were the two pillars Jachin and Boaz, 
which had been constructed by Hiram 
Abif, the architect whom the King of Tyre 
had sent to Solomon. 

From the porch you entered the sanctu- 
ary by a portal, which, instead of folding- 
doors, was furnished with a magnificent 
veil of many colors, which mystically rep- 
resented the universe. The breadth of the 
sanctuary was twenty cubits, and its length 
forty, or just twice that of the porch and 
Holy of Holies. It occupied, therefore, 
one-half of the body of the Temple. In 
the sanctuary were placed the various uten- 
sils necessary for the daily worship of the 
Temple, such as the altar of incense, on 
which incense was daily burnt by the offi- 
ciating priest; the ten golden candlesticks; 
and the ten tables on which the offerings 
were laid previous to the sacrifice. 

The Holy of Holies, or innermost 
chamber, was separated from the sanctuary 
by doors of olive, richly sculptured and in- 
laid with gold, and covered with veils of blue, 
purple, scarlet, and the finest linen. The 
size of the Holy of Holies was the same as 
that of the porch, namely, twenty cubits 
square. It contained the ark of the cove- 
nant, which had been transferred into it 
from the tabernacle, with its overshadow- 
ing cherubim and its mercy-seat. Into 
the most sacred place, the high priest 
alone could enter, and that only once a 
year, on the day of atonement. 

The Temple, thus constructed, must have 
been one of the most magnificent struct- 
ures of the ancient world. For its erec- 
tion, David had collected more than four 
thousand millions of dollars, and one hun- 
dred and eighty-four thousand six hundred 



men were engaged in building it for more 
than seven years ; and after its completion 
it was dedicated by Solomon with solemn 
prayer and seven days of feasting ; during 
which a peace-offering of twenty thousand 
oxen and six times that number of sheep 
was made, to consume which the holy fire 
came down from heaven. 

In Masonry, the Temple of Solomon has 
played a most important part. Time was 
when every Masonic writer subscribed with 
unhesitating faith to the theory that Ma- 
sonry was there first organized ; that there 
Solomon, Hiram of Tyre, and Hiram Abif 
presided as Grand Masters over the Lodges 
which they had established ; that there the 
symbolic degrees were instituted and sys- 
tems of initiation were invented ; and that 
from that period to the present Masonry 
has passed down the stream of Time in un- 
broken succession and unaltered form. 
But the modern method of reading Ma- 
sonic history has swept away this edifice of 
imagination with as unsparing a hand, and 
as effectual a power, as those with which 
the Babylonian king demolished the struct- 
ure upon which they are founded. No 
writer who values his reputation as a critical 
historian would now attempt to defend this 
theory. Yet it has done its work. During 
the long period in which the hypothesis 
was accepted as a fact, its influence was 
being exerted in moulding the Masonic or- 
ganizations into a form closely connected 
with all the events and characteristics of 
the Solomonic Temple. So that now al- 
most all the symbolism of Freemasonry 
rests upon or is derived from the " House 
of the Lord" at Jerusalem. So closely are 
the two connected, that to attempt to sep- 
arate the one from the other would be fatal 
to the further existence of Masonry. Each 
Lodge is and must be a symbol of the Jew- 
ish Temple; each Master in the chair a 
representative of the Jewish king; and 
every Mason a personation of the Jewish 
workman. 

Thus must it ever be while Masonry en- 
dures. We must receive the myths and le- 
gends that connect it with the Temple, not 
indeed as historic facts, but as allegories ; 
not as events that have really transpired, 
but as symbols ; and must accept these al- 
legories and these symbols for what their 
inventors really meant that they should be 
— the foundations of a science of morality. 

Temple of Zerubbabel. For the 
fifty-two years that succeeded the destruc- 
tion of Jerusalem by Nebuchadnezzar, that 
city saw nothing but the ruins of its an- 
cient Temple. But in the year of the world 
3468 and 536 b. c, Cyrus gave permission 
to the Jews to return to Jerusalem, and 
there to rebuild the Temple of the Lord. 



TEMPLE 



TEMPLE 



799 



Forty-two thousand three hundred and 
sixty of the liberated captives returned 
under the guidance of Joshua, the High 
Priest, Zerubbabel, the Prince or Governor, 
and Haggai, the Scribe, and one year after 
they laid the foundations of the second 
Temple. They were, however, much dis- 
turbed in their labours by the Samaritans, 
whose offer to unite with them in the 
building they had rejected. Artaxerxes, 
known in profane history as Cambyses, 
having succeeded Cyrus on the throne of 
Persia, he forbade the Jews to proceed with 
the work, and the Temple remained in an 
unfinished state until the death of Artax- 
erxes and the succession of Darius to the 
throne. As in early life there had been a 
great intimacy between this sovereign and 
Zerubbabel, the latter proceeded to Baby- 
lon, and obtained permission from the mon- 
arch to resume the labor. Zerubbabel re- 
turned to Jerusalem, and notwithstanding 
some further delays, consequent upon the 
enmity of the neighboring nations, the 
second Temple, or, as it may be called by 
way of distinction from the first, the Tem- 
ple of Zerubbabel, was completed in the 
sixth year of the reign of Darius, 515 years 
B. c, and just twenty years after its com- 
mencement. It was then dedicated with 
all the solemnities that accompanied the 
dedication of the first. 

The general plan of this second Temple 
was similar to that of the first. But it ex- 
ceeded it in almost every dimension by one- 
third. The decorations of gold and other 
ornaments in the first Temple must have 
far surpassed those bestowed upon the 
second, for we are told by Josephus, (Antiq., 
xi. 4,) that "the Priests and Levites and 
Elders of families were disconsolate at see- 
ing how much more sumptuous the old Tem- 
ple was than the one which, on account of 
their poverty, they had just been able to 
erect." 

The Jews also say that there were five 
things wanting in the second Temple which 
had been in the first, namely, the Ark, the 
Urim and Thummim, the fire from heaven, 
the divine presence or cloud of glory, and 
the spirit of prophecy and . power of 
miracles. 

Such are the most important events that 
relate to the construction of this second 
Temple. But there is a Masonic legend 
connected with it which, though it may 
have no historical foundation, is yet so 
closely interwoven with the Temple system 
of Masonry, that it is necessary it should 
be recounted. It was, says the legend, 
while the workmen were engaged in mak- 
ing the necessary excavations for laying 
the foundation, and while numbers con- 
tinued to arrive at Jerusalem from Baby- 



lon, that three worn and weary sojourners, 
after plodding on foot over the rough and 
devious roads between the two cities, offered 
themselves to the Grand Council as willing 
participants in the labor of erection. Who 
these sojourners were, we have no historical 
means of discovering; but there is a Ma- 
sonic tradition (entitled, perhaps, to but 
little weight) that they were Hananiah, 
Mishael, and Azariah, three holy men, who 
are better known to general readers by their 
Chaldaic names of Shadrach, Meshach, and 
Abed-nego, as having been miraculously 
preserved from the fiery furnace of Nebu- 
chadnezzar. 

Their services were accepted, and from 
their diligent labors resulted that important 
discovery, the perpetuation and preserva- 
tion of which constitute the great end and 
design of the Eoyal Arch degree. 

As the symbolism of the first or Solomon- 
ic Temple is connected with and refers 
entirely to the symbolic degrees, so that of 
the second, or Temple of Zerubbabel, forms 
the basis of the Royal Arch in the York 
and American Rites, and of several high 
degrees in other Rites. 

Temple, Order of the. When the 
Knights Templars had, on account of their 
power and wealth, excited the fears and the 
cupidity of Pope Clement V., and King 
Philip the Fair, of France, the Order was 
soon compelled to succumb to the combined 
animosity of a spiritual and a temporal 
sovereign, neither of whom was capable of 
being controlled by a spirit of honor or a 
dictate of conscience. The melancholy 
story of the sufferings of the Knights, and 
of the dissolution of their Order, forms a 
disgraceful record, with which the history 
of the fourteenth century begins. 

On the 13th of March, in the year 1314, 
and in the refined city of Paris, James de 
Molay, the last of a long and illustrious 
line of Grand Masters of the Order of 
Knights Templars, testified at the stake 
his fidelity to his vows ; and eleven years 
of service in the cause of religion were ter- 
minated, not by the sword of a Saracen, 
but by the iniquitous sentence of a Catholic 
pope and a Christian king. 

The manufacturers of Masonic legends 
have found in the death of Molay and the 
dissolution of the Order of Templars a fer- 
tile source from which to draw materials 
for their fanciful theories and surreptitious 
documents. Among these legends there 
was, for instance, one which maintained 
that during his captivity in the Bastile the 
Grand Master of the Templars established 
four Chiefs of the Order in the north, the 
south, the east, and the west of Europe, 
whose seats of government were respectively 
at Stockholm, Naples, Paris, and Edin- 



800 



TEMPLE 



TEMPLE 



burgh. Another invention of these Ma- 
sonic speculators was the forgery of that 
document so well known as the Charter of 
Larmenius, of which I shall presently 
take notice. Previously, however, to any 
consideration of this document, I must ad- 
vert to the condition of the Templar Order 
in Portugal, because there is an intimate 
connection between the society there or- 
ganized and the Order of the Temple in 
France, which is more particularly the sub- 
ject of the present article. 

Surprising as it may appear, it is never- 
theless true, that the Templars did not re- 
ceive that check in Portugal to which they 
were subjected in France, in England, and 
some other countries of Europe. On the 
contrary, they were there maintained by 
King Denis in all their rights and privi- 
leges ; and although compelled, by a bull 
of Clement V., to change their names to 
that of the Knights of Christ, they con- 
tinued to be governed by the same rules 
and to wear the same costume as their pre- 
decessors, excepting the slight addition of 
placing a white Latin cross in the centre 
of the usual red one of the ancient Order; 
and in the decree of establishment it was 
expressly declared that the king, in creat- 
ing this new Order, intended only to effect 
a reform in that of the Templars. In 1420, 
John I., of Portugal, gave the Knights of 
Christ the control of the possessions of 
Portugal in the Indies, and succeeding 
monarchs granted them the proprietorship 
of all countries which they might discover, 
reserving, of course, the royal prerogative 
of sovereignty. In process of time the 
wealth and the power of the Order became 
so great, that the kings of Portugal found 
it expedient to reduce their rights to a con- 
siderable extent ; but the Order itself was 
permitted to continue in existence, the 
Grand Mastership, however, being for the 
future vested in the sovereign. 

We are- now prepared to investigate un- 
derstandingly the history of the Charter of 
Larmenius, and of the Order of the Tem- 
ple at Paris, which was founded on the as- 
sumed authenticity of that document. The 
writings of Thory, of Kagon, and of Clavel, 
with the passing remarks of a few other 
Masonic writers, will furnish us with 
abundant materials for this narrative, in- 
teresting to all Freemasons, but more espe- 
cially so to Masonic Knights Templars. 

In the year 1682, and in the reign of 
Louis XIV., a licentious society was estab- 
lished by several young noblemen, which 
took the name of " La Petite Resurrection 
des Templiers," or " The little Resurrection 
of the Templars" The members wore con- 
cealed upon their shirts a decoration in the 
form of a cross, on which was embossed 



the figure of a man trampling on a woman, 
who lay prostrate at his feet. The em- 
blematic signification of this symbol was, 
it is apparent, as unworthy of the character 
of man as it was derogatory to the condi- 
tion and claims of woman ; and the king, 
having been informed of the infamous pro- 
ceedings which took place at the meetings, 
dissolved the society, (which it was said was 
on the eve of initiating the dauphin ;) caused 
its leader, a prince of the blood, to be ig- 
nominiously punished, and banished the 
members from the court; the heaviest 
penalty that, in those days of servile sub- 
mission to the throne, could be inflicted on 
a courtier. 

In 1705, Philip of Orleans, who was sub- 
sequently the regent of France during the 
minority of Louis XV., collected together 
the remnants of this society, which still se- 
cretly existed, but had changed its object 
from a licentious to one of a political char- 
acter. He caused new statutes to be con- 
structed; and an Italian Jesuit, by name 
Father Bonani, who was a learned an- 
tiquary and an excellent designer, fabri- 
cated the document now known as the 
Charter of Larmenius, and thus pretended 
to attach the new society to the ancient 
Order of the Templars. 

As this charter is not the least interest- 
ing of those forged documents with which 
the history of Freemasonry unfortunately 
abounds, a full description of it here will 
not be out of place. 

The theory of the Duke of Orleans and 
his accomplice Bonani was, (and the theory 
is still maintained by the Order of the 
Temple at Paris,) that when James de Mo- 
lay was about to suffer at the stake, he sent 
for Larmenius, and in prison, with the con- 
sent and approbation of such of his knights 
as were present, appointed him his succes- 
sor, with the right of making a similar ap- 
pointment before his death. On the demise 
of Molay, Larmenius accordingly assumed 
the office of Grand Master, and ten years 
after issued this charter, transmitting his 
authority to Theobaldus Alexandrinus, by 
whom it was in like manner transmitted 
through a long line of Grand Masters, un- 
til in 1705 it reached Philip, Duke of Or- 
leans. It will be seen hereafter that the 
list was subsequently continued to a later 
period. 

The signatures of all these Grand Mas- 
ters are affixed to the charter, which is 
beautifully executed on parchment, illumi- 
nated in the choicest style of mediaeval 
chirography, and composed in the Latin 
language, but written in the Templar ci- 
pher. From the copy of the document 
given by Thory in his Acta Latomorum, I 
make the following translation : 



TEMPLE 



TEMPLE 



801 



" I, Brother John Mark Larmenius, of 
Jerusalem, by the grace of God and the 
secret decree of the most venerable and 
holy martyr, the Grand Master of the Sol- 
diery of the Temple, (to whom be honor 
and glory,) confirmed by the common coun- 
cil of the brethren, being endowed with the 
Supreme Grand Mastership of the whole 
Order of the Temple, to every one who 
shall see these letters decretal thrice greet- 
ing: 

" Be it known to all, both present and to 
come, that the failure of my strength, on 
account of extreme age, my poverty, and 
the weight of government being well con- 
sidered, I, the aforesaid humble Master of 
the Soldiery of the Temple, have deter- 
mined, for the greater glory of God and 
the protection and safety of the Order, the 
brethren, and the statutes, to resign the 
Grand Mastership into stronger hands. 

" On which account, God helping, and 
with the consent of a Supreme Convention 
of Knights, I have conferred, and by this 
present decree do confer, for life, the au- 
thority and prerogatives of Grand Master 
of the Order of the Temple upon the Emi- 
nent Commander and very dear brother, 
Francis Thomas Theobald Alexandrinus, 
with the power, according to time and cir- 
cumstances, of conferring the Grand Mas- 
tership of the Order of the Temple and the 
supreme authority upon another brother, 
most eminent for the nobility of his educa- 
tion and talent and decorum of his man- 
ners: which is done for the purpose of 
maintaining a perpetual succession of 
Grand Masters, an uninterrupted series of 
successors, and the integrity of the statutes. 
Nevertheless, I command that the Grand 
Mastership shall not be transmitted with- 
out the consent of a general convention of 
the fellow-soldiers of the Temple, as often 
as that Supreme Convention desires to be 
convened; and, matters being thus con- 
ducted, the successor shall be elected at the 
pleasure of the knights. 

" But, lest the powers of the supreme 
office should fall into decay, now and for 
ever let there be four Vicars of the Grand 
Master, possessing supreme power, emi- 
nence, and authority over the whole Order, 
with the reservation of the rights of the 
Grand Master; which Vicars of the Grand 
Masters shall be chosen from among the 
elders, according to the order of their pro- 
fession. Which is decreed in accordance 
with the above-mentioned wish, commend- 
ed to me and to the brethren by our most 
venerable and most blessed Master, the 
martyr, to whom be honor and glory. 
Amen. 

" Finally, in consequence of a decree of 
a Supreme Convention of the brethren, and 
5 A 51 



by the supreme authority to me committed, 
I will, declare, and command that the Scot- 
tish Templars, as deserters from the Order, 
are to be accursed, and that they and the 
brethren of St. John of Jerusalem, (upon 
whom may God have mercy,) as spoliators 
of the domains of our soldiery, are now 
and hereafter to be considered as beyond 
the pale of the Temple. 

" I have therefore established signs, un- 
known to our false brethren, and not to be 
known by them, to be orally communicated 
to our fellow-soldiers, and in which way I 
have already been pleased to communicate 
them in the Supreme Convention. 

" But these signs are only to be made 
known after due profession and knightly 
consecration, according to the statutes, 
rites, and usages of the fellow-soldiery of 
the Temple, transmitted by me to the above- 
named Eminent Commander as they were 
delivered into my hands by the venerable 
and most holy martyr, our Grand Master, 
to whom be honor and glory. Let it be 
done as I have said. So mote it be. Amen. 

"I, John Mark Larmenius, have done 
this on the thirteenth day of February, 
1324. 

" I, Francis Thomas Theobaldus Alexan- 
drinus, God helping, have accepted the 
Grand Mastership, 1324." 

And then follow the acceptances and sig- 
natures of twenty-two succeeding Grand 
Masters — the last, Bernard Raymund Fa- 
bre, under the date of 1804. 

The society, thus organized by the Duke 
of Orleans in 1705, under this charter, 
which purported to contain the signatures 
manu propria of eighteen Grand Masters 
in regular succession, commencing with 
Larmenius and ending with himself, at- 
tempted to obtain a recognition by the Or- 
der of Christ, which we have already said 
was established in Portugal as the legiti- 
mate successor of the old Templars, and of 
which King John V. was at that time the 
Grand Master. For this purpose the Duke 
of Orleans ordered two of his members to 
proceed to Lisbon, and there to open nego- 
tiations with the Order of Christ. The 
king caused inquiries to be made of Don 
Luis de Cunha, his ambassador at Paris, 
upon whose report he gave orders for the 
arrest of the two French Templars. One 
of them escaped to Gibraltar; but the other, 
less fortunate, after an imprisonment of 
two years, was banished to Angola, in 
Africa, where he died. 

The society, however, continued secretly 
to exist for many years in France, and is 
supposed by some to have been the same 
which, in 1789, was known by the name of 
the Societe d'Aloyau, a title which might be 
translated into English as the " Society of 



802 



TEMPLE 



TEMPLE 



the Sirloin," — a name much more appro- 
priate to a club of bons vivants than to an 
association of knights. The members of 
this society were dispersed at the time of 
the French Revolution, the Duke of Casse 
Brissac, who was massacred at Versailles 
in 1792, being its Grand Master at the pe- 
riod of its dispersion. Thory says that the 
members of this association claimed to be 
the successors of the Templars, and to be 
in possession of their charters. 

A certain Brother Ledru, one of the sons 
of the learned Nicholas Philip Ledru, was 
the physician of Casse Brissac. On the 
death of that nobleman and the sale of his 
property, Ledru purchased a piece of fur- 
niture, probably an escritoire, in which was 
concealed the celebrated charter of Larme- 
nius, the manuscript statutes of 1705, and 
the journal of proceedings of the Order of 
the Temple. Clavel says that about the 
year 1804, Ledru showed these articles to 
two of his friends — de Saintot and Fabre 
Palaprat ; the latter of whom had formerly 
been an ecclesiastic. The sight of these 
documents suggested to them the idea of 
reviving the Order of the Temple. They 
proposed to constitute Ledru the Grand 
Master, but he refused the offer, and nomi- 
nated Claudius Matheus Radix de Chevil- 
lon for the office, who would accept it only 
under the title of Vicar ; and he is inscribed 
as such on the list attached to the Charter 
of Larmenius, his name immediately fol- 
lowing that of Casse Brissac, who is re- 
corded as the last Grand Master. 

These four restorers of the Order were of 
opinion that it would be most expedient to 
place it under the patronage of some dis- 
tinguished personage; and while making 
the effort to carry this design into execu- 
tion, Chevillon, excusing himself from fur- 
ther official labor on account of his ad- 
vanced age, proposed that Fabre Palaprat 
should be elected Grand Master, but for 
one year only, and with the understanding 
that he would resign the dignity as soon as 
some notable person could be found who 
would be willing to accept it. But Fabre, 
having once been invested with the Grand 
Mastership, ever afterwards refused to sur- 
render the dignity. 

Among the persons who were soon after 
admitted into the Order were Decourchant, 
a notary's clerk ; Leblond, an official of the 
imperial library ; and Arnal, an ironmonger, 
all of whom were intrusted with the secret 
of the fraud, and at once engaged in the 
construction of what have since been des- 
ignated the " Relics of the Order." Of these 
relics, which are preserved in the treasury 
of the Order of the Temple at Paris, an in- 
ventory was made on the 18th day of May, 
1810, being, it is probable, soon after their 



construction. Dr. Burnes, who was a firm 
believer in the legitimacy of the Parisian 
Order and in the authenticity of its ar- 
chives, has given in his Sketch of the His- 
tory of the Knights Templars, ( App., p. xii.,) 
a copy of this inventory in the original 
French. Thory gives it also in his Acta 
Latomorum, (ii. 143.) A brief synopsis of 
it may not be uninteresting. The relics 
consist of twelve pieces — " a round dozen " 
— and are as follows : 

1. The Charter of Larmenius, already 
described. But to the eighteen signatures 
of Grand Masters in the charter, which was 
in 1705 in possession of Philip, Duke of Or- 
leans, are added six more, carrying the suc- 
cession on from the last-named to Fabre 
Palaprat, who attests as Grand Master in 
1804. 

2. A volume of twenty -seven paper 
sheets, in folio, bound in crimson velvet, 
satin, and gold, containing the statutes 
of the Order in manuscript, and signed 
"Philip." 

3. A small copper reliquary, in the shape 
of a Gothic church, containing four frag- 
ments of burnt bones, wrapped in a piece 
of linen. These are said to have been 
taken from the funeral pile of the martyred 
Templars. 

4. A sword, said to be one which be- 
longed to James de Molay. 

5. A helmet, supposed to have been that 
of Guy, Dauphin of Auvergne. 

6. An old gilt spur. 

7. A bronze patina, in the interior of 
which is engraved an extended hand, hav- 
ing the ring and little fingers bent in upon 
the palm, which is the form of the episco- 
pal benediction in the Roman Church. 

8. A pax in gilt bronze, containing a 
representation of St. John, under a Gothic 
arch. The pax is a small plate of gold, 
silver, or other rich material, carried round 
by the priest to communicate the " kiss of 
peace." 

9. Three Gothic seals. 

10. A tall ivory cross and three mitres, 
richly ornamented. 

11. The beauseant, in white linen, with 
the cross of the Order. 

12. The war standard, in white linen, 
with four black rays. 

Of these " relics," Clavel, who, as being 
on the spot, may be supposed to know some- 
thing of the truth, tells us that the copper 
reliquary, the sword, the ivory cross, and 
the three mitres were bought by Leblond 
from an old iron shop in the market of St. 
Jean, and from a maker of church vest- 
ments in the suburbs of Paris, while the 
helmet was taken by Arnal from one of the 
government armories. 

Francisco Alvaro da Sylva Freyre de 



TEMPLE 



TEMPLE 



803 



Porto, a knight of the Order of Christ, and 
a secret agent of John VI., king of Por- 
tugal, was admitted into the Order in 1805, 
and continued a member until 1815. He 
was one of the few, Clavel says, whom 
Fabre and the other founders admitted into 
their full confidence, and in 1812 he held 
the office of Grand Master's Secretary. 
Fabre* having signified to him his desire to 
be recognized as the successor of James de 
Molay by the Grand Master of the Order 
of Christ, Da Sylva sent a copy of the 
Charter of Larmenius to John VI., who 
was then in Brazil ; but the request for re- 
cognition was refused. 

The Order of the Temple, which had 
thus been ingeniously organized by Fabre 
Palaprat and his colleagues, began now to 
assume high prerogatives as the only rep- 
resentative of ancient Templarism. The 
Grand Master was distinguished by the 
sounding titles of "Most Eminent High- 
ness, Very Great, Powerful, and Excellent 
Prince, and Most Serene Lord." The whole 
world was divided into different jurisdic- 
tions, under the names of provinces, baili- 
wicks, priories, and commanderies, all of 
which were distributed among the mem- 
bers ; and proofs of nobility were demanded 
of all candidates ; but if they were not able 
to give these proofs, they were furnished 
by the Grand Master with the necessary 
patents. 

The ceremonies of initiation were divided 
into three houses, again subdivided into 
eight degrees, and were as follows : 

I. House of Initiation. 

1. Initiate. This is the Entered Ap- 
prentice's degree of Freemasonry. 

2. Initiate of the Interior. This is the 
Fellow Craft. 

3. Adept. This is the Master Mason. 

4. Adept of the East. The Elu of Fifteen 
of the Scottish Eite. 

5. Grand Adept of the Black Eagle of St. 
John. The Elu of Nine of the Scottish 
Eite. 

II. House of Postulance. 

6. Postulant of the Order. The Eose 
Croix degree. 

III. Council. 

7. Esquire. Merely a preparation for 
the eighth degree. 

8. Knight, or Levite of the Interior Guard. 
The Philosophical Kadosh 

At first the members of the Order pro- 
fessed the Eoman Catholic religion, and 
hence, on various occasions, Protestants 
and Jews were denied admission. But 



about the year 1814, the Grand Master 
having obtained possession of a manuscript 
copy of a spurious Gospel of St. John, 
which is supposed to have been forged in 
the fifteenth century, and which contra- 
dicted in many particulars the canonical 
Gospel, he caused it to be adopted as the 
doctrine of the Order ; and thus, as Clavel 
says, at once transformed an Order which 
had always been perfectly orthodox into a 
schismatic sect. Out of this spurious Gos- 
pel and an introduction and commentary 
called the " Levitikon," said to have been 
written by Nicephorus, a Greek monk of 
Athens, Fabre and his colleagues composed 
a liturgy, and established a religious sect to 
which they gave the name of " Johannism." 

The consequence of this change of reli- 
gious views was a schism in the Order. 
The orthodox party, however, appears to 
have been the stronger; and after the others 
had for a short time exhibited themselves 
as soi-disant priests in a Johannite church 
which they erected, and in which they pub- 
licly chanted the liturgy which they had 
composed, the church and the liturgy were 
given up, and they retired once more into 
the secrecy of the Order. 

Such is a brief history of the rise and 
progress of the celebrated Order of the 
Temple, which still exists at Paris, with, 
however, a much abridged exercise, if not 
with less assumption of prerogative. It 
still claims to be the only true depository 
of the powers and privileges of the ancient 
Order of Knights Templars, denouncing 
all other Templars as spurious, and its 
Grand Master proclaims himself the legal 
successor of James de Molay ; with how 
much truth the narrative already given 
will enable every reader to decide. 

The question of the legality of the " Order 
of the Temple," as the only true body of 
Knights Templars in modern days, is to be 
settled only after three other points have 
been determined: First, was the Charter 
of Larmenius, which was brought for the 
first time to light in 1705 by the Duke of 
Orleans, an authentic or a forged docu- 
ment? Next, even if authentic, was the 
story that Larmenius was invested with 
the Grand Mastership and the power of 
transmission by Molay a fact or a fable? 
And, lastly, was the power exercised by 
Ledru, in reorganizing the Order in 1804, 
assumed by himself or actually derived 
from Casse Brissac, the previous Grand 
Master? There are many other questions 
of subordinate but necessary importance to 
be examined and settled before we can* con- 
sent to give the Order of the Temple the 
high and, as regards Templarism, the ex- 
clusive position that it claims. 

Temple, Second. The Temple built 



804 



TEMPLE 



TEMPLE 



by Zerubbabel is so called. See Temple of 
Zerubbabel. 

Temple, Sovereign Command- 
er of" the. See Sovereign Commander of 
the Temple. 

Temple, Sovereign of the Sov- 
ereigns Grand Commander of 
the. (Souverain des Souverain Grands Com- 
mandeur du Temple.) A degree in the col- 
lection of Lemanceau and Le Page. It is 
said to be a part of the Order of Christ or 
Portuguese Templarism. 

Temple, Spiritual. See Spiritual 
Temple. 

Temple, Symbolism of the. Of 
all the objects which constitute the Masonic 
science of symbolism, the most important, 
the most cherished by Masons, and by far 
the most significant, is the Temple of Jeru- 
salem. The spiritualizing of the Temple 
is the first, the most prominent, and the 
most pervading of all symbols of Free- 
masonry. It is that which most emphati- 
cally gives it its religious character. Take 
from Freemasonry its dependence on the 
Temple; leave out of its ritual all refer- 
ence to that sacred edifice, and to the 
legends and traditions connected with it, 
and the system itself would at once decay 
and die, or at best remain only as some 
fossilized bone, serving merely to show the 
nature of the once living body to which it 
had belonged. 

Temple worship is in itself an ancient 
type of the religious sentiment in its pro- 
gress towards spiritual elevation. As soon 
as a nation emerged out of Feticism, or the 
worship of visible objects, which is the 
most degraded form of idolatry, its people 
began to establish a priesthood, and to erect 
temples. The Goths, the Celts, the Egyp- 
tians, and the Greeks, however much they 
may have differed in the ritual, and in the 
objects of their polytheistic worship, were 
all in the possession of priests and of tem- 
ples. The Jews, complying with this law 
of our religious nature, first constructed 
their tabernacle, or portable temple, and 
then, when time and opportunity permitted, 
transferred their monotheistic worship to 
that more permanent edifice which tow- 
ered in all its magnificence above the pin- 
nacle of Mount Moriah. The mosque of 
the Mohammedan and the church or chapel 
of the Christian is but an embodiment of 
the same idea of temple worship in a 
simpler form. 

The adaptation, therefore, of the Temple 
of Jerusalem to a science of symbolism, 
would be an easy task to the mind of those 
Jews and Tyrians who were engaged in its 
construction. Doubtless, at its original 
conception, the idea of this temple sym- 
bolism was rude and unembellished. It 



was to be perfected and polished only by 
future aggregations of succeeding intellects. 
And yet no biblical nor Masonic scholar 
will venture to deny that there was, in the 
mode of building and in all the circum- 
stances connected with the construction of 
King Solomon's Temple, an apparent de- 
sign to establish a foundation for sym- 
bolism. 

The Freemasons have, at all events, 
seized with avidity the idea of representing 
in their symbolic language the interior and 
spiritual man by a material temple. They 
have the doctrine of the great Apostle of 
the Gentiles, who has said, " Know ye are 
the temple of God, and that the spirit of 
God dwelleth in you." The great body of 
the Masonic craft, looking only to this first 
Temple erected by the wisdom of King 
Solomon, make it the symbol of life ; and 
as the great object of Masonry is the search 
after truth, they are directed to build up 
this temple as a fitting receptacle for truth 
when found, a place where it may dwell, 
just as the ancient Jews built up their 
great Temple as a dwelling-place for Him 
who is the author of all truth. 

To the Master Mason, this Temple of 
Solomon is truly the symbol of human life; 
for, like life, it was to have its end. For 
four centuries it glittered on the hills of 
Jerusalem in all its gorgeous magnificence ; 
now, under some pious descendant of the 
wise king of Israel, the spot from whose 
altars arose the burnt-offerings to a living 
God, and now polluted by some recreant 
monarch of Judah to the service of Baal ; 
until at length it received the divine pun- 
ishment through the mighty king of Baby- 
lon, and, having been despoiled of all its 
treasures, was burnt to the ground, so that 
nothing was left of all its splendor but a 
smouldering heap of ashes. Variable in 
its purposes, evanescent in its existence, 
now a gorgeous pile of architectural beauty, 
and anon a ruin over which the resistless 
power of fire has passed, it becomes a fit 
symbol of human life occupied in the 
search after divine truth, which is nowhere 
to be found ; now sinning and now repent- 
ant ; now vigorous with health and strength, 
and anon a senseless and decaying corpse. 

Such is the symbolism of the first Tem- 
ple, that of Solomon, as familiar to the 
class of Master Masons. But there is a 
second and higher class of the Fraternity, 
the Masons of the Eoyal Arch, by whom 
this temple symbolism is still further de- 
veloped. 

This second class, leaving their early 
symbolism and looking beyond this Tem- 
ple of Solomon, find in scriptural history 
another Temple, which, years after the de- 
struction of the first one, was erected upon 



TEMPLE 



TENT 



805 



its ruins; and they have selected the 
second Temple, the Temple of Zerubbabel, 
as their prominent symbol. And as the 
first class of Masons find in their Temple 
the symbol of mortal life, limited and per- 
ishable, they, on the contrary, see in this 
second Temple, built upon the foundations 
of the first, a symbol of life eternal, where 
the lost truth shall be found, where new 
incense shall arise from a new altar, and 
whose perpetuity their great Master had 
promised when, in the very spirit of sym- 
bolism, he exclaimed, " Destroy this tem- 
ple, and in three days I will raise it up." 

And so to these two classes or Orders of 
Masons the symbolism of the Temple pre- 
sents itself in a connected and continuous 
form. To the Master Mason, the Temple 
of Solomon is the symbol of this life ; to 
the Royal Arch Mason, the Temple of 
Zerubbabel is the symbol of the future life. 
To the former, his Temple is the symbol of 
the search for truth ; to the latter, his is the 
symbol of the discovery of truth ; and thus 
the circle is completed and the system 
made perfect. 

Temple, Workmen at the. See 
Workmen at the Temple. 

Temnlier. The title of a Knight Tem- 
plar in French. The expression "Cheva- 
lier Templier " is scarcely ever used by 
French writers. 

Tempi um Hierosolynise. Latin 
for the Temple of Jerusalem. It is supposed 
by some to be a phrase concealed under the 
monogram of the Triple Tau, which see. 

Ten. Ten cannot be considered as a 
sacred number in Masonry. But by the 
Pythagoreans it was honored as a symbol 
of the perfection and consummation of all 
things. It was constituted of the monad 
and duad, the active and passive principles, 
the triad or their result, andthequaternior or 
first square, and hence they referred it to 
their sacred tetractys. They said that ten 
contained all the relations of numbers and 
harmony. See Tetractys. 

Tengu. A significant word in the 
high degrees of the Scottish Rite. The 
original old French rituals explain it, and 
say that it and the two other words that 
accompany are formed out of the initials 
of the words of a particular sentence which 
has reference to the " Sacred treasure " of 
Masonry. 

Tennessee. Until the end of the 
year 1813, the State .of Tennessee consti- 
tuted a part of the Masonic jurisdiction 
of North Carolina, and the Lodges were 
held under Warrants issuing from the 
Grand Lodge of "North Carolina and Ten- 
nessee," with the exception of one Lodge 
in Davidson County, which derived its 
Charter from the Grand Lodge of Ken- 



tucky. In December, 1811, a convention 
was held at Knoxville, when an address 
was directed to the Grand Lodge of North 
Carolina, soliciting its assent to the sever- 
ance of the Masonic jurisdiction and the 
establishment of an independent Grand 
Lodge. In October, 1813, this consent was 
granted, and a convention of the Lodges was 
ordered by the Grand Master to assemble 
at Knoxville on December 27, 1813, that 
the Grand Lodge of Tennessee might be 
legally constituted. Delegates from eight 
Lodges accordingly assembled on that day 
at Knoxville, and a convention was duly 
organized. A deed of relinquishment from 
the Grand Lodge of North Carolina was 
read. By this instrument the Grand Lodge 
of North Carolina relinquished all author- 
ity and jurisdiction over the several Lodges 
in the State of Tennessee, and assented 
to the erection of an independent Grand 
Lodge. A Constitution was accordingly 
adopted and the Grand Lodge of Tennessee 
organized, Thomas Claiborne being elected 
Grand Master. 

The first Royal Arch Chapters in Ten- 
nessee were instituted by the General Grand 
Chapter, and the Grand Chapter of Ten- 
nessee was organized in 1826. 

The Grand Council of Royal and Select 
Masters was established October 13, 1847. 

The Grand Commandery of Tennessee 
was organized October 12, 1859. 

There are in the State a few bodies of 
the Ancient and Accepted Scottish Rite, 
which derive their Charters from the Su- 
preme Council for the Southern Jurisdiction. 

Tent. The tent, which constitutes a 
part of the paraphernalia or furniture of a 
Commandery of Knights Templars, is not 
only intended for a practical use, but also 
has a symbolic meaning. The Order of the 
Templars was instituted for the protection 
of Christian pilgrims who were visiting 
the sepulchre of their Lord. The Hospi- 
tallers might remain in the city and fulfil 
their vows by attendance on the sick, but 
the Templar must away to the plains, the 
hills, and the desert, there, in his lonely 
tent, to watch the wily Saracen, and to 
await the toilsome pilgrim, to whom he 
might offer the crust of bread and the 
draught of water, and instruct him in his 
way, and warn him of danger, and give 
him words of good cheer. Often in the 
early history of the Order, before luxury 
and wealth and vice had impaired its 
purity, must these meetings of the toilsome 
pilgrim, on his way to the holy shrine, with 
the valiant Knight who stood by his tent 
door on the roadside, have occurred. And 
it is just such events as these that are 
commemorated in the tent scenes of the 
Templar ritual. 



806 



TENURE 



TERRITORIAL 



Tenure of Office. All offices in the 
bodies of the York and American Rites 
are held by annual election. But the 
holder of an office does not become functus 
officii by the election of his successor ; he 
retains the office until that successor has 
been installed. This is technically called 
"holding over." It is not election only, 
but" election and installation that give pos- 
session of an office in Masonry. If a new 
Master, having been elected, should, after 
the election and installation of the other 
officers of the Lodge, refuse to be installed, 
the old Master would " hold over," or re- 
tain the office until the next annual elec- 
tion. The oath of office of every officer is 
that he will perform the duties of the office 
for twelve months, and until his successor 
shall have been installed. In France, in the 
last century, Warrants of Constitution were 
granted to certain Masters who held the 
office for life, and were thence called " Mai- 
tres inamovibles," or immovable Masters. 
They considered the Lodges committed to 
their care as their personal property, and 
governed them despotically, according to 
their own caprices. But in 1772 this class 
of Masters had become so unpopular, that 
the Grand Lodge removed them, and made 
the tenure of office the same as it was in 
England. 

In the Ancient and Accepted Scottish 
Rite, the officers of a Supreme Council 
hold their offices, under the Constitutions of 
1786, for life. In the subordinate bodies 
of the Rite, the elections are held trien- 
nially. This is also the rule in the Supreme 
Council of the Northern Jurisdiction, which 
has abandoned the law of perpetual tenure. 

Tercy. One of the nine Elus recorded 
in the high degrees as having been sent 
out by Solomon to make the search which 
is referred to in the Master's legend. The 
name was invented by Ramsay, with some 
allusion, not now explicable, to the political 
incidents of Stuart Masons. The name is 
probably an anagram or corruption of some 
friend of the house of Stuart. See Ana- 
gram. 

Terminus. The god of landmarks, 
whose worship was introduced among the 
Romans by Numa. The god was represent- 
ed by a cubical stone. Of all the gods, Termi- 
nus was the only one who, when the new 
Capitol was building, refused to remove his 
altar. Hence Ovid {Fasti, ii. 673,) addressed 
him thus: "O Terminus, no inconstancy 
was permitted thee ; in whatever situation 
thou hast been placed, there abide, and do 
not yield one jot to any neighbor asking 
thee." The Masons pay the same rever- 
ence to their landmarks that the Romans 
did to their god Terminus. 

Terrasson, the Abbe* Jean. The 



Abbe Terrasson was born at Lyons, in 
France, in 1670. He was educated by the 
congregation of the Oratory, of which his 
brother Andre was a priest, but eventually 
abandoned it, which gave so much offence 
to his father, that he left him by his will 
only a very moderate income. The Abbe 
obtained a chair in the Academy of Sciences 
in 1707, and a professorship in the Royal 
College in 1724, which position he occupied 
until his death in 1750. He was the author 
of a Critical Dissertation on the Iliad of 
Homer, a translation of Diodorus Seculus, 
and several other classical and philosophi- 
cal works. But his work most interest- 
ing to the Masonic scholar is his Sethos, 
histoire ou vie tiree des monumens anecdotes 
de I'ancienne Egypt, published at Paris in 
1731. This work excited on its appear- 
ance so much attention in the literary 
world, that it was translated into the Ger- 
man and English languages under the 
respective titles of: 1. Abris der wahren 
Helden- Tugend, oder Lebensgeschichte des 
Sethos; translated by Chro. Gli. Wendt, 
Hamburg, 1732. 2. Geschicte des Konigs 
Sethos; translated by Matth. Claudius, 
Breslau, 1777 ; and 3. The Life of Sethos, 
taken from private Memoirs of the ancient 
Egyptians; translated from a Greek MS. into 
French, and now done into English, by M. 
Lediard, London, 1732. 

In this romance he has given an account 
of the initiation of his hero, Sethos, an 
Egyptian prince, into the Egyptian mys- 
teries. We must not, however, be led into 
the error, into which Kloss says that the 
Masonic fraternity fell on its first appear- 
ance, that this account is a well-proved, 
historical narrative. Much as we know 
of the Egyptian mysteries, compared with 
our knowledge of the Grecian or the Asi- 
atic, we have no sufficient documents from 
which to obtain the consecutive and minute 
detail which the Abb6 Terrasson has con- 
structed. It is like Ramsay's Travels of 
Cyrus, to which it has been compared — a 
romance rather than a history ; but it still 
contains so many scintillations of truth, so 
much of the substantiate of fact amid the 
ornaments of fiction, that it cannot but 
prove instructive as well as amusing. We 
have in it the outlines of an initiation into 
the Egyptian mysteries such as the learned 
Abbe could derive from the documents and 
monuments to which he was able to apply, 
with many lacuna? which he has filled up 
from his own inventive and poetic genius. 

Terrible Brother. French, Frere 
terrible. An officer in the French Rite, 
who in an initiation conducts the candidate, 
and in this respect performs the duty of a 
Senior Deacon in the York Rite. 

Territorial Jurisdiction. It has 



TESSELLATED 



TESSELLATED 



807 



now become the settled principle of. at 
least, American Masonic law, that Masonic 
and political jurisdiction should be coter- 
minous, that is, that the boundaries which 
circumscribe the territorial jurisdiction of 
a Grand Lodge should be the same as 
those which define the political limits of 
the State in which it exists. And so it 
follows that if a State should change its 
political boundaries, the Masonic bounda- 
ries of the Grand Lodge should change 
with it. Thus, if a State should diminish 
its extent by the cession of any part of its 
territory to an adjoining State, the Lodges 
situated within the ceded territory would 
pass over to the jurisdiction of the Grand 
Lodge of the State to which that territory 
had been ceded. 

Tessellated. From the Latin tessella, 
a little square stone. Chequered, formed 
in little squares of Mosaic work. Applied 
in Masonry to the Mosaic pavement of the 
Temple, and to the border which surrounds 
the tracing-board, probably incorrectly in 
the latter instance. See Tessellated Border. 

Tessellated Border. Browne says 
in his Master Key, which is supposed to 
present the general form of the Prestonian 
lectures, that the ornaments of a Lodge 
are the Mosaic pavement, the Blazing Star, 
and the Tessellated Border; and he defines 
the Tessellated Border to be "the skirt- work 
round the Lodge." Webb, in his lectures, 
teaches that the ornaments of a Lodge are 
the Mosaic pavement, the indented tessel, 
and the blazing star; and he defines the 
indented tessel to be that " beautifully tes- 
sellated border or skirting which surrounded 
the ground-floor of King Solomon's Tem- 
ple." The French call it "la houpe den- 
telee," which is literally the indented tessel; 
and they describe it as "a cord forming 
true-lovers' knots, which surrounds the 
tracing-board." The Germans call it " die 
Schnur von starken Faden," or the cord of 
strong threads, and define it as a border sur- 
rounding the tracing-board of an Entered 
Apprentice, consisting of a cord tied in 
lovers' knots, with two tassels attached to 
the ends. 

The idea prevalent in America, and de- 
rived from a misapprehension of the plate 
in the Monitor of Cross, that the tessellated 
border was a decorated part of the Mosaic 
pavement, and made like it of little square 
stones, does not seem to be supported by 
these definitions. They all indicate that 
the tessellated border was a cord. The in- 
terpretation of its symbolic meaning still 
further sustains this idea. Browne says 
u it alludes to that kind care of Providence 
which so cheerfully surrounds and keeps 
us within its protection whilst we justly 
and uprightly govern our lives and actions 



by the four cardinal virtues in divinity, 
namely, temperance, fortitude, prudence, 
and justice." This last allusion is to the 
four tassels attached to the cord. (See 
Tassels. ) 

Webb says that it is "emblematic of 
those blessings and comforts which sur- 
round us, and which we hope to obtain by 
a faithful reliance on Divine Providence." 

The French ritual says that it is intended 
"to teach the Mason that the society of 
which he constitutes a part surrounds the 
earth, and that distance, so far from relax- 
ing the bonds which unite the members to 
each other, ought to draw them closer." 

Lenning says that it symbolizes the fra- 
ternal bond by which all Masons are united. 

But Gadicke is more precise. He defines 
it as " the universal bond by which every 
Mason ought to be united to his brethren," 
and he says that "it should consist of sixty 
threads or yarns, because, according to the 
ancient statutes, no Lodge was allowed to 
have above sixty members." 

Oliver (Landm., i. 174,) says " the Tracing- 
Board is surrounded by an indented or tes- 
sellated border .... at the four angles ap- 
pear as many tassels." But in the old 
English tracing-boards the two lower 
tassels are often omitted. They are, how- 
ever, generally found in the French. Len- 
ning, speaking, I suppose, for the German, 
assigns to them but two. Four tassels are, 
however, necessary to complete the sym- 
bolism, which is said to be that of the four 
cardinal virtues. The tessellated, more 
properly, therefore, the tassellated, border 
consists of a cord intertwined with knots, 
to each end of which is appended a tassel. 
It surrounds the border of the tracing- 
board, and appears at the top in the follow- 
ing form: 




There is, however, in these old tracing- 
boards another border, which surrounds the 
entire picture with lines, as in the follow- 
ing figure : 



This indented border, which was made to 
represent a cord of black and white threads, 
was, I think, in time mistaken for tessella?,, or 
little stones; an error probably originating 



808 



TESSELLATED 



TESTS 



in confounding it with the tessellated pave- 
ment, which was another one of the orna- 
ments of the Lodge. 

We find that we have for this symbol five 
different names : in English, the indented 
tarsel, the indented tassel, the indented tes- 
sel, the tassellated border, and the tessellated 
border ; in French, the houpe dentelee, or 
indented tessel ; and in German, the Schnur 
von starken Faden, or the cord of strong 
threads. 

The question what is the true tessellated 
border would not be a difficult one to an- 
swer, if it were not for the variety of names 
given to it in the English rituals. We 
know by tradition, and by engravings that 
have been preserved, that during the cere- 
monies of initiation in the early part of 
the last century the symbols of the Order 
were marked out in chalk on the floor, and 
that this picture was encircled by a waving 
cord. This cord was ornamented with 
tassels, and formerly a border to the trac- 
ing on the floor was called the indented 
tassel, the cord and the tufts attached to it 
being the tassel, which, being by its wavy 
direction partly in and partly outside of 
the picture, was said to be indented. This 
indented tassel was subsequently corrupted 
by illiterate Masons into indented tarsel, the 
appellation met with in some of the early 
catechisms. 

Afterwards, looking to its decoration with 
tassels and to its position as a border to the 
tracing-board, it was called the tassellated 
border. In time the picture on the floor 
was transferred to a permanent tracing- 
board, and then the tassels were preserved 
at the top, and the rest of the cord was rep- 
resented around the board in the form of 
white and black angular spaces. These 
were mistaken for little stones, and the tas- 
sellated border was called, by a natural cor- 
ruption, the tessellated border. Many years 
ago,when I first met with the idea of this cor- 
ruption from tassellated to tessellated, which 
was suggested to Dr. Oliver by " a learned 
Scottish Mason," whose name he does not 
give, I was inclined to doubt its correct- 
ness. Subsequent investigations have led 
me to change that opinion. I think that I 
can readily trace the gradual steps of cor- 
ruption and change from the original name 
indented tassel, which the early French Ma- 
sons had literally translated by houpe den- 
telee, to indented tarsel, and sometimes, ac- 
cording to Oliver, to indented trasel; then to 
iassellated border, and, finally, to tessellated 
border, the name which it now bears. 

The form and the meaning of the symbol 
are now apparent. The tessellated border, 
as it is called, is a cord, decorated with 
tassels, which surrounds the tracing-board 
of an Entered Apprentice, the said tracing- 



board being a representation of the Lodge, 
and it symbolizes the bond of love — the 
mystic tie — which binds the Craft whereso- 
ever dispersed into one band of brother- 
hood. 

Tessel, Indented, See Tessellated 
Border. 

Tessera Hospitalis. Latin. Lit- 
erally, " the token of the guest," or " the 
hospitable die." It was a custom among 
the ancients, that when two persons formed 
an alliance of friendship, they took a small 
piece of bone, ivory, stone, or even wood, 
which they divided into two parts, each 
one inscribing his name upon his half. 
They then made an exchange of the pieces, 
each promising to retain the part intrusted 
to him as a perpetual token of the covenant 
into which they had entered, of which 
its production at any future time would be 
a proof and a reminder. See the subject 
more fully treated in the article Mark. 

Testimony. In Masonic trials the 
testimony of witnesses is taken in two 
ways — that of profanes by affidavit, and 
that of Masons on their Masonic obliga- 
tion. 

Tests. Test questions, to which the 
conventional answers would prove the Ma- 
sonic character, of the person interrogated, 
were in very common use in the last cen- 
tury in England. They were not, it is true, 
enjoined by authority, but were conven- 
tionally used to such an extent that every 
Mason was supposed to be acquainted with 
them. They are now obsolete ; but not a 
quarter of a century ago I heard such 
"catch questions "as "Where does the 
Master hang his hat ? " and a few others 
equally trivial, used in this country. 

Oliver gives ( Golden Remains, iv. 14,) the 
following as the tests in use in the early 
part of the last century. They were intro- 
duced by Desaguliers and Anderson at the 
revival in 1717. Some of them, however, 
were of a higher character, being taken 
from the catechism or lecture then in use 
as a part of the instructions of the Entered 
Apprentice. 

)¥hat is the place of the Senior Entered 
Apprentice ? 

What are the fixed lights ? 

How ought the Master to be served? 

What is the punishment of a cowan? 

What is the bone box ? 

How is it said to be opened only with 
ivory keys ? 

By what is the key suspended ? 

What is the clothing of a Mason ? 

What is the brand ? 

How high was the door of the middlo 
chamber ? 

What does this stone smell of? 

The name of an Entered Apprentice ? 



TESTS 



TEST 



809 



The name of a Fellow Craft? 

The name of Master Mason ? 

In the year 1730, Martin Clare having, 
by order of the Grand Lodge, remodelled 
the lectures, he abolished the old tests and 
introduced the following new ones. 

Whence came you? 

Who brought you here? 

What recommendation do you bring? 

Do you know the secrets of Masonry? 

Where do you keep them? 

Have you the key? 

Where is it deposited? 

When you were made a Mason, what did 
you consider most desirable? 

What is the name of your Lodge? 

Where is it situated? 

What is its foundation? 

How did you enter the Temple of Solo- 
mon? 

How many windows did you see there? 

What is the duty of the youngest ap- 
prentice? 

Have you ever worked as a Mason? 

What did you work with? 

Salute me as a Mason. 

Ten years afterwards Clare's tests were 
superseded by a new series of " examina- 
tion questions," which were promulgated 
by Dr. Manningham, and very generally 
adopted. They are as follows : 

Where were you made a Mason? 

What did you learn there? 

How do you hope to be rewarded? 

What access have you to that Grand 
Lodge? 

How many steps? 

What are their names ? 

How many qualifications are required in 
a Mason? 

What is the standard of a Mason's faith? 

What is the standard of his actions? 

Can you name the peculiar characteris- 
tics of a Mason's Lodge? 

What is the interior composed of? 

Why are we termed Brethren ? 

By what badge is a Mason distinguished? 

To what do the reports refer? 

How many principal points are there in 
Masonry ? 

To what do they refer ? 

Their names ? 

The allusion ? 

Thomas Dunckerley subsequently made 
a new arrangement of the lectures, and 
with them the tests. For the eighteen 
which composed the series of Manning- 
ham, he invented ten, but which were more 
significant and important in their bearing. 
They were as follows : 

How ought a Mason to be clothed ? 

When were you born ? 

Where were you born ? 

How were you born? 
5B 



Did you endure the brand with fortitude 
and patience ? 

The situation of the Lodge ? 

What is its name? 

With what have you worked as a Mason? 

Explain the sprig of Cassia. 

How old are you ? 

Preston subsequently, as his first contri- 
bution to Masonic literature, presented the 
following system of tests, which were at a 
later period adopted. 

Whither are you bound? , 

Are you a Mason? 

How do you know that? 

How will you prove it to me ? 

Where were you made a Mason ? 

When were you made a Mason ? 

By whom were you made a Mason ? 

From whence come you ? 

What recommendation do you bring ? 

Any other recommendation ? 

Where are the secrets of Masonry kept? 

To whom do you deliver them ? 

How do you deliver them ? 

In what manner do you serve your Mas- 
ter? 

What is your name ? 

What is the name of your son ? 

If a Brother were lost, where should you 
hope to find him ? 

How should you expect him to be clothed ? 

How blows a Mason's wind ? 

Why does it thus blow ? 

What time is it ? 

These Prestonian tests continued in use 
until the close of the last century, and Dr. 
Oliver says that at his initiation, in 1801, 
he was fully instructed in them. 

Tests of this kind appear to have existed 
at an early period. The " examination of 
a Steinmetz," given by Findel in his History 
of Freemasonry , presents all the character- 
istics of the English " tests." 

The French Masons have one, "Com- 
ment etes vous entre dans le Temple de 
Salomon?" and in this country, besides the 
one already mentioned, there are a few 
others which are sometimes used, but with- 
out legal authority. A review of these 
tests will, I think, lead to the conclusion 
adopted by Oliver, that " they are doubt- 
less of great utility, but in their selection 
a pure and discriminating taste has not al- 
ways been used." 

Test Word. In the year 1829, during 
the anti-Masonic excitement in this coun- 
try, the Grand Lodge of New York pro- 
posed, as a safeguard against " the introduc- 
tion of impostors among the workmen," a 
test word to be used in all examinations in 
addition to the legitimate tests. But as 
this was deemed an innovation on the 
landmarks, and as it was impossible that 
it could ever become universal, the Grand 



810 



TETRACTYS 



TETRAGRAMMATON 



Lodges of the United States very properly 
rejected it, and it was never used. 

Tetractys. The Greek word rerpaKrvg 

signifies, literally, the number four, and is 

therefore synony- 

* inous with the 

quaternion ; but it 

^ has been pecu- 

* liarly applied to a 

symbol of the Py- 

# ^ thagoreans, which 

is composed often 

dots arranged in 

9 I t o a triangular form 

of four rows. 

This figure was in itself, as a whole, em- 
blematic of the Tetragrammaton, or sacred 
name of four letters, (for tetractys, in Greek, 
means four,) and was undoubtedly learned 
by Pythagoras during his visit to Babylon. 
But the parts of which it is composed were 
also pregnant symbols. Thus the one point 
was a symbol of the active principle or 
creator, the two points of the passive prin- 
ciple or matter, the three of the world pro- 
ceeding from their union, and the four of 
the liberal arts and sciences, which may be 
said to complete and perfect that world. 

This arrangement of the ten points in a 
triangular form was called the tetractys or 
number four, because each of the sides of 
the triangle consisted of four points, and 
the whole number of ten was made up by 
the summation of the first four figures, 1 + 
2 + 3+4 = 10. 

Hierocles says, in his Commentaries on the 
Golden Verses (v. 47): "But how comes 
God to be the Tetractys ? This thou mayst 
learn in the sacred book ascribed to Pythag- 
oras, in which God is celebrated as the 
number of numbers. For if all things exist 
by His eternal decrees, it is evident that in 
each species of things the number depends 
on the cause that produces them. . . . Now 
the power of ten is four ; for before we come 
to a complete and perfect decade, we discover 
all the virtue and perfection of the ten in 
the four. Thus, in assembling all numbers 
from one to four inclusive, the whole com- 
position makes ten," etc. 

And Dacier, in his Notes on these Com- 
mentaries and on this particular passage, 
remarks that " Pythagoras, having learned 
in Egypt the name of the true God, the 
mysterious and ineffable name Jehovah, 
and finding that in the original tongue it 
was composed of four letters, translated it 
into his own language by the word te- 
tractys, and gave the true explanation of it, 
saying that it properly signified the source 
of nature that perpetually rolls along." 

So much did the disciples of Pythagoras 
venerate the tetractys, that it is said that 
they took their most solemn oaths, espe- 



cially that of initiation, upon it. The exact 
words of the oath are given in the Golden 
Verses, and are referred to by Jamblichus 
in his Life of Pythagoras : 

N«t fxa rbv omerepa *pw%a napaSovia TerpaKTvv 
YXayav aev&ov ^uraus, d\\' epXw ey' epyov. 



"I swear it by him who has transmitted into 
our soul the sacred tetractys, 
The source of nature, whose course is eternal." 

Jamblichus gives a different phraseology 
of the oath, but with substantially the same 
meaning. In the symbols of Masonry, we 
will find the sacred delta bearing the near- 
est analogy to the tetractys of the Pythag- 
oreans. 

The outline of these points form, it will 
be perceived, a triangle; and if we draw 
short lines from point to point, we will 
have within this great triangle nine smaller 
ones. Dr. Hemming, in his revision of the 
English lectures, adopted in 1813, thus ex- 
plains this symbol : 

" The great triangle is generally denom- 
inated Pythagorean, because it served as a 
principal illustration of that philosopher's 
system. This emblem powerfully elucidates 
the mystical relation between the numerical 
and geometri- 
cal symbols. It 
is composed of 
ten points, so 
arranged as to 
form one great 
equilateral tri- 
angle, and at 
the same time 
to divide it in- 
to nine simi- 
lar triangles of 
smaller dimensions. The first of these, 
representing unity, is called a monad, and 
answers to what is denominated a point in 
geometry, each being the principle by the 
multiplication of which all combinations 
of form and number are respectively gen- 
erated. The next two points are denomi- 
nated a duad, representing the number two, 
and answers to the geometrical line which, 
consisting of length without breadth, is 
bounded by two extreme points. The three 
following points are called the triad, repre- 
senting the number three, and may be con- 
sidered as having an indissoluble relation 
to all superficies, which consist of length 
and breadth, when contemplated as ab- 
stracted from thickness." 

Dr. Hemming does not appear to have im- 
proved on the Pythagorean symbolization. 
Tetragrammaton. In Greek, it sig- 
nifies a word of four letters. It is the title 
given by the Talmudists to the name of 




TEUTONIC 



TEXAS 



811 



God Jehovah, which in the original Hebrew 
consists of four letters, Jill"!*' See Jeho- 
vah. 

Teutonic Knights. The origin of 
this Order was an humble but a pious one. 
During the Crusades, a wealthy gentleman 
of Germany, who resided at Jerusalem, 
commiserating the condition of his country- 
men who came there as pilgrims, made his 
house their receptacle, and afterwards built 
a hospital, to which, by the permission 
of the Patriarch of Jerusalem, he added 
an oratory dedicated to the Virgin Mary. 
Other Germans coming from Lubeck and 
Bremen contributed to the extension of 
this charity, and erected at Acre, during 
the third Crusade, a sumptuous hospital, and 
assumed the title of Teutonic Knights, or 
Brethren of the Hospital of our Lady of 
the Germans of Jerusalem. They elected 
Henry Walpott their first Master, and 
adopted for their government a Eule closely 
approximating to that both of the Tem- 
plars and the Hospitallers, with an addi- 
tional one that none but Germans should 
be admitted into the Order. Their dress 
consisted of a white mantle, with a black 
cross embroidered in gold. Clark says 
{Hist of Knighthood, ii. 60,) that the original 
badge, which was as- 
signed to them by the 
Emperor Henry VI., 
was a black cross po- 
tent; and that form of 
cross has ever since 
been known as a Teu- 
tonic Cross. John, 
king of Jerusalem, 
added the cross double 
potent gold, that is, a 
cross potent of gold on the black cross. 
The Emperor Frederick II. gave them the 
black double-headed eagle, to be borne in 
an inescutcheon in the centre of the cross ; 
and St. Louis, of France, added to it, as an 
augmentation, a blue chief strewn with 
fleur-de-lis. 

During the siege of Acre they did good 
service to the Christian cause ; but on the 
fall of that city, the main body returned to 
Europe with Frederick II. For many 
years they were engaged in crusades against 
the pagan inhabitants of Prussia and 
Poland. Ashmole says that in 1340 they 
built the city of Maryburg, and there es- 
tablished the residence of their Grand 
Master. They were for a long time en- 
gaged in contests with the kings of Poland 
on account of their invasion of their terri- 
tory. They were excommunicated by Pope 
John XXII., but relying on their great 
strength, and the remoteness of their prov- 
ince, they bid defiance to ecclesiastical 
censures, and the contest ended in their re- 



iii 1 
liiiii 
ill 


pi- 
ll WWII 

u 



ceiving Prussia proper as a brief of the 
kings of Poland. 

In 1511, Albert, Margrave of Branden- 
burg, was elected their Grand Master. In 
1525 he abandoned the vows of his Order ; 
became a Protestant, and exchanged his 
title of Grand Master for that of Duke of 
Eastern Prussia; and thus the dominion of 
the Knights was brought to an end, and 
the foundation laid of the future kingdom 
of Prussia. 

The Order, however, still continued its 
existence, the seat of the Grand Master 
being at Mergentheim, in Swabia. By the 
peace of Presburg, in 1805, the Emperor 
Francis II. obtained the Grand Master- 
ship, with all its rights and privileges. In 
1809 Napoleon abolished the Order, but it 
still has a titular existence in Austria. 

Attempts have been made to incorporate 
the Teutonic Knights into Masonry, and 
their cross has been adopted in some of the 
high degrees. But we fail to find in his- 
tory the slightest traces of any actual con- 
nection between the two Orders. 

Texas, Freemasonry was introduced 
in Texas by the formation of a Lodge at 
Brazoria, which met for the first time, De- 
cember 27, 1835. The Dispensation for 
this Lodge was granted by J. H. Holland, 
Grand Master of Louisiana, and in his 
honor the Lodge was called Holland Lodge, 
No. 36. It continued to meet until Feb- 
ruary, 1836, when the war with Mexico put 
an end to its labors for the time. In Oc- 
tober, 1837, it was reopened at Houston, a 
Charter having in the interval been issued 
for it by the Grand Lodge of Louisiana. In 
the meantime two other Lodges had been 
chartered by the Grand Lodge of Louisiana, 
Milam, No. 6 40, at Nacogdoches, and Mc- 
Farlane, No. 41, at San Augustine. Dele- 
gates from these Lodges met at Houston, 
December 20, 1837, and organized the 
Grand Lodge of the Eepublic of Texas, 
Anson Jones being elected Grand Master. 

The introduction of Royal Arch Ma- 
sonry into Texas was accompanied with 
some difficulties. In 1838, the General 
Grand Chapter of the United States granted 
a Charter for a Chapter at San Felipe de 
Austin. The members, finding it impracti- 
cable to meet at that place, assumed the re- 
sponsibility of opening it at Galveston, 
which was done June 2, 1840. This irreg- 
ular action was, on application, healed 
by the General Grand Chapter. Subse- 
quently this body united with two illegal 
Chapters in the Republic to form a Grand 
Chapter. This body was declared illegal 
by the General Grand Chapter, and Ma- 
sonic intercourse with it prohibited. The 
Chapter at Galveston submitted to the 
decree, and the so-called Grand Chapter of 



812 



T.\ G.\ A/. 0.\ T.\ U. 



THEOSOPHISTS 



Texas was dissolved. Charters were then 
granted by the General Grand Chapter to 
seven other Chapters, and in 1850 the Grand 
Chapter of Texas was duly established. 

The Grand Commandery of Texas was 
organized January 19, 1855. 

T.\ G.\ A.'. 0.\ TV. U.\ The ini- 
tials of The Grand Architect of The Universe. 
Often used in this abbreviated form by Ma- 
sonic writers. 

Tbammuz. Spelled also Tammuz. 
A deity worshipped by the apostate Jews 
in the time of Ezekiel, and supposed by 
most commentators to be identical with the 
Syrian god Adonis. See Adonis, Mysteries of. 

Thanks. It is a usage of French Ma- 
sonry, and in the high degrees of some 
other Rites, for the candidate, after his ini- 
tiation and the address of the orator to 
him, to return thanks to the Lodge for the 
honor that has been conferred upon him. 
It is a voluntary and not an obligatory 
duty, and is not practised in the Lodges of 
the York and American Eites. 

Theism. Theological writers have de- 
fined theism as being the belief in the ex- 
istence of a deity who, having created the 
world, directs its government by the constant 
exercise of his beneficent power, in con- 
tradistinction to atheism, which denies the 
existence of any such creative and superin- 
tending being. In this sense, theism is 
the fundamental religion of Masonry, on 
which is superimposed the additional and 
peculiar tenets of each of its disciples. 

Theocratic Philosophy of Free- 
masonry. This is a term invented by 
Dr. Oliver to indicate that view of Free- 
masonry which intimately connects its 
symbols with the teachings of pure religion, 
and traces them to the primeval revelations 
of God to man, so that the philosophy of 
Masonry shall develop the continual gov- 
ernment of the Divine Being. Hence he 
says : " It is the Theocratic Philosophy of 
Freemasonry that commands our unquali- 
fied esteem, and seals in our heart that love 
for the Institution which will produce an 
active religious faith and practice, and 
lead in the end to ' a building not made 
with hands, eternal in the heavens.' " He 
has developed this system in one of his 
works entitled, The Theocratic Philosophy 
of Freemasonry, in twelve lectures on its 
Speculative, Operative, and Spurious Branches. 
In this work he enters with great minute- 
ness into an examination of the specula- 
tive character of the Institution and of its 
operative division, which he contends had 
been practised as an exclusively scientific 
pursuit from the earliest times in every 
country of the world. Many of the le- 
gendary speculations advanced in this work 
will be rejected at this day as unsound and 



untenable, but his views of the true phil- 
osophy of Freemasonry are worthy of pro- 
found study. 

Theological Tirtnes. Under the 
name of the Cardinal Virtues, because all 
the other virtues hinged upon them, the 
ancient Pagans gave the most prominent 
place in their system of ethics to Temper- 
ance, Prudence, Fortitude, and Justice. 
But the three virtues taught in the theology 
of St. Paul, Faith, Hope, and Charity, as 
such were unknown to them. To these, as 
taking a higher place and being more inti- 
mately connected with the relations of man 
to God, Christian writers have given the 
name of the Theological Virtues. They 
have been admitted into the system of Ma- 
sonry, and are symbolized in the Theolog- 
ical ladder of Jacob. 

Theoricns. The twelfth degree of the 
German Eose Croix. 

Theosophists. There were many 
theosophists — enthusiasts whom Vaughan 
calls " noble specimens of the mystic " — 
but those with whom the history of Ma- 
sonry has most to do were the mystical re- 
ligious thinkers of the last century, who 
supposed that they were possessed of a 
knowledge of the Divinity and his works 
by supernatural inspiration, or who re- 
garded the foundation of their mystical 
tenets as resting on a sort of Divine intui- 
tion. Such were Swedenborg, who, if not 
himself a Masonic reformer, has supplied 
the materials of many degrees ; the Mora- 
vian brethren, the object of whose associa- 
tion is said to have been originally the 
propagation of the Gospel under the Ma- 
sonic veil; St. Martin, the founder of the 
Philalethans ; Pernetty, to whom we owe 
the Order of Illuminati at Avignon ; and 
Chastanier, who was the inventor of the 
Eite of Illuminated Theosophists. The 
object proposed in all these theosophic de- 
grees was the regeneration of man, and his 
reintegration into the primitive innocence 
from which he had fallen by original sin. 
Theosophic Masonry was, in fact, nothing 
else than an application of the speculative 
ideas of Jacob Bohme, of Swedenborg, and 
other mystical philosophers of the same 
class. Vaughan, in his Hours with the Mys- 
tics, (ii. 46,) thus describes the earlier the- 
osophists of the fourteenth century : "They 
believed devoutly in the genuineness of the 
Kabbala. They were persuaded that, be- 
neath all the floods of change, this oral tra- 
dition had perpetuated its life unharmed 
from the days of Moses downward — even 
as Jewish fable taught them that the cedars 
alone, of all trees, had continued to spread 
the strength of their invulnerable arms 
below the waters of the deluge. They re- 
joiced in the hidden lore of that book as in 



THERAPEUT.E 



THORY 



813 



a treasure rich with the germs of all phi- 
losophy. They maintained that from its 
marvellous leaves man might learn the an- 
gelic heraldry of the skies, the mysteries 
of the Divine nature, the means of converse 
with the potentates of heaven." 

Add to this an equal reverence for the 
unfathomable mysteries contained in the 
prophecies of Daniel and the vision of the 
Evangelist, with a proneness to give to 
everything divine a symbolic interpreta- 
tion, and you have the true character of 
those later theosophists who labored to in- 
vent their particular systems of Masonry. 
For more of this subject, see the article on 
Saint Martin. 

Nothing now remains of theosophic Ma- 
sonry except the few traces left through the 
influence of Zinnendorf in the Swedish sys- 
tem, and what we find in the Apocalyptic 
degrees of the Scottish Rite. The systems of 
Swedenborg, Pernetty, Paschalis, St. Mar- 
tin, and Chastanier have all become ob- 
solete. 

Therapeutse. An ascetic sect of Jews 
in the first century after Christ, whom Mil- 
man calls the ancestors of the Christian 
monks and hermits. They resided near 
Alexandria, in Egypt, and bore a striking 
resemblance in their doctrines to those of 
the Essenians. They were, however, much 
influenced by the mystical school of Alex- 
andria, and, while they borrowed much 
from the Kabbala, partook also in their 
speculations of Pythagorean and Orphic 
ideas. Their system pervades some of the 
high degrees of Masonry. The best account 
of them is given by Philo Judseus. 

Theurgy. From the Greek Theos, God, 
and ergon, work. The ancients thus called 
the whole art of magic, because they be- 
lieved its operations to be the result of an 
intercourse with the gods. But the mod- 
erns have appropriated it to that species of 
magic which operates by celestial means as 
opposed to natural magic, which is effected 
by a knowledge of the occult powers of 
nature, and necromancy or magic effected 
by the aid of evil spirits. Attempts have 
been made by some speculative authors to 
apply this high' magic, as it is also called, 
to an interpretation of Masonic symbolism. 
The most notorious and the most prolific 
writer on this subject is Louis Alphonse 
Constance, who, under the name of Eliphas 
Levy, has given to the world numerous 
works on the dogma and ritual, the history 
and the interpretation, of this theurgic Ma- 
sonry. 

Third Degree. See Master Mason. 

Thirty - Second. Degree. See 
Frince of the Royal Secret. 

Thirty-Six. In the Pythagorean doc- 
trine of numbers, 36 symbolized the male 



and female powers of nature united, be- 
cause it is composed of the sum of the four 
odd numbers, 1 + 3+ 5 + 7 = 16, added to 
the sum of the four even numbers. 2 + 4 + 6 
+ 8 = 20, for 16 + 20 = 36. It has, how- 
ever, no place among the sacred numbers 
of Masonry. 

Thirty-Third Degree. See Sover- 
eign Grand Inspector General. 

Thory, Claude Antoine. A dis- 
tinguished French Masonic writer, who was 
born at Paris, May 26, 1759. He was by 
profession an advocate, and held the official 
position of Begistrar of the Criminal Court 
of the Chatelet, and afterwards of first ad- 
junct of the Mayor of Paris. He was a 
member of several learned societies, and a 
naturalist of considerable reputation. He 
devoted his attention more particularly to 
botany, and published several valuable 
works on the genus Rosa, and also one on 
strawberries, which was published after his 
death. 

Thory took an important part, both as 
an actor and a writer, in the Masonic 
history of France. He was a member of 
the Lodge "Saint Alexandre d'Ecosse," 
and of the " Contrat Social," out of whose 
incorporation into one proceeded the Moth- 
er Lodge of the Philosophic Scottish Bite, 
of which Thory may be justly called the 
founder. He was at its constitution made 
the presiding officer, and afterwards its 
treasurer, and keeper of its archives. In 
this last capacity, he made a collection of rare 
and valuable manuscripts, books, medals, 
seals, jewels, bronze figures, and other ob- 
jects connected with Freemasonry. Under 
his administration, the library and museum 
of the Mother Lodge became perhaps the 
most valuable collection of the kind in 
France or in any other country. After the 
Mother Lodge had ceased its labors in 
1826, this collection passed by a previous 
stipulation into the possession of the Lodge 
of Mont Thabor, which was the oldest of 
the Eite. 

Thory, while making collections for the 
Lodge, had amassed for himself a fund of 
the most valuable materials towards the 
history of Freemasonry, which he used 
with. great effect in his subsequent publica- 
tions. In 1813 he published the Annales 
Originis Magni Galliarum Orientis, ou His- 
toire de la Fondation du Grand Orient de 
France, in 1 vol., 8vo; and in 1815 his 
Acta Latomorum, ou Chronologie de I'His- 
toire de la Franc- Maconnerie, Frangaise et 
etrangere, in 2 vols., 8vo. 

The value of these works, especially of 

the latter, if not as well-digested histories, 

certainly as important contributions for 

Masonic history, cannot be denied. Yet 

! they have been variously appreciated by his 



814 



THOUX 



THREE 



contemporaries. Eebold {Hist des 3 G. L., 
p. 531,) says of the Annales, that it is one 
of the best historical productions that 
French Masonic literature possesses ; while 
Besuchet {Precis Historique, ii. 275,) charges 
that he has attempted to discharge the 
functions of a historian without exacti- 
tude and without impartiality. These dis- 
cordant views are to be attributed to the 
active part that Thory took in the con- 
tests between the Grand Orient and the 
Scottish Rite, and the opposition which he 
offered to the claims of the former to the 
Supreme Masonic authority. Posterity 
will form its judgment on the character of 
Thory as a Masonic historian without ref- 
erence to the evanescent rivalry of parties. 
He died in October, 1827. 

Thonx de Salverte. Founder in 
1763, at Warsaw, of the Academy of Secrets, 
which see. 

Thread of JLife. In the earliest lec- 
tures of the last century, we find this cate- 
chism : 

Q. " Have you the key of the Lodge ? 

A. "Yes, I have. 

Q. "What is its virtue? 

A. "To open and shut, and shut and 
open. 

Q. " Where do you keep it ? 

A. " In an ivory box, between my tongue 
and my teeth, or within my heart, where all 
my secrets are kept. 

Q. " Have you the chain to the key? 

A. "Yes, I have. 

Q. "How long is it? 

A. "As long as from my tongue to my 
heart." 

In a later lecture, this key is said to 
" hang by a tow line nine inches or a 
span." And later still, in the old Presto- 
nian lecture, it is said to hang by "the 
thread of life, in the passage of entrance, 
nine inches or a span long, the supposed 
distance between guttural and pectoral." 
All of which is intended simply to symbol- 
ize the close connection which in every 
Mason should exist between his tongue and 
his heart, so that the one may utter nothing 
that the other does not truly dictate. 

Three. Everywhere among the an- 
cients the number three was deemed the 
most sacred of numbers. A reverence for 
its mystical virtues is to be found even 
among the Chinese, who say that numbers 
begin at one and are made perfect at three, 
and hence they denote the multiplicity of 
any object by repeating the character which 
stands for it three times. In the philoso- 
phy of Plato, it was the image of the Su- 
preme Being, because it includes in itself 
the properties of the two first numbers, and 
because, as Aristotle says, it contains within 
itself a beginning, a middle, and an end. 



The Pythagoreans called it perfect har- 
mony. So sacred was this number deemed 
by the ancients, that we find it designating 
some of the attributes of almost all the 
gods. The thunder-bolt of Jove was three- 
forked ; the sceptre of Neptune was a tri- 
dent; Cerberus, the dog of Pluto, was 
three-headed ; there were three Fates and 
three Furies; the sun had three names, 
Apollo, Sol, and Liber; and the moon 
three also, Diana, Luna, and Hecate. In 
all incantations, three was a favorite num- 
ber, for, as Virgil says, "numero Deus im- 
parl gaudet," God delights in an odd num- 
ber. A triple cord was used, each cord of 
three different colors, white, red, and black ; 
and a small image of the subject of the 
charm was carried thrice around the altar, 
as we see in Virgil's eighth eclogue : 

" Terna tibi hsec primum, triplici diversa colore, 
Licia circumdo, terque hanc altaria circum 
Effigiem duco." 

%. e., 

" First I surround thee with these three pieces 
of list, and I carry thy image three times round 
the altars." 

The Druids paid no less respect to this 
sacred number. Throughout their whole 
system, a reference is constantly made to 
its influence ; and so far did their venera- 
tion for it extend, that even their sacred 
poetry was composed in triads. 

In all the mysteries, from Egypt to Scan- 
dinavia, we find a sacred regard for the 
number three. In the rites of Mithras, the 
Empyrean was said to be supported by 
three intelligences, Ormuzd, Mithra, and 
Mithras. In the rites of Hindustan, there 
was the trinity of Brahma, Vishnu, and 
Siva. It was, in short, a general character 
of the mysteries to have three principal 
officers and three grades of initiation. 

In Freemasonry, the ternary is the most 
sacred of all the mystical numbers. Be- 
ginning with the old axiom of the Roman 
Artificers, that tres faciunt collegium, or it 
requires three to make a college, they have 
established the rule that not less than three 
shall congregate to form a Lodge. Then 
in all the Rites, whatever may be the num- 
ber of superimposed grades, there lie at the 
basis the three symbolic degrees. There 
are in all the degrees three principal offi- 
cers, three supports, three greater and three 
lesser lights, three movable and three im- 
movable jewels, three principal tenets, three 
working-tools of a Fellow Craft, three prin- 
cipal orders of architecture, three chief 
human senses, three Ancient Grand Mas- 
ters. In fact, everywhere in the system the 
number three is presented as a prominent 
symbol. So much is this the case, that all 



THREE 



TIE 



815 



the other mystical numbers depend upon 
it, for each is a multiple of three, its square 
or its cube, or derived from them. Thus, 
9, 27, 81, are formed by the multiplication 
of three, as 3 X 3 = 9, and 3 2 X 3 = 27, 
and 3 2 X 3 2 = 81. 

But in nothing is the Masonic significa- 
tion of the ternary made more interesting 
than in its connection with the sacred delta, 
the symbol of Deity. See Triangle. 

Three Globes, Rite of the 
Grand Lodge of the. On September 
13, 1740, the Lodge of the Three Globes, zu 
den drei Weltkugeln, was established in the 
city of Berlin, Prussia. In 1744 it assumed 
the rank and title of a Grand Mother Lodge. 
It is now one of the three Prussian Grand 
Lodges. At first it worked, like all the 
other Lodges of Germany, in the English 
system of three degrees, and adopted the 
English Book of Constitutions as its law. 
But it subsequently became infected with 
the high degrees, which were at one time so 
popular in Germany, and especially with 
the Strict Observance system of Von Hund, 
which it accepted in 1766. At the extinc- 
tion of that system the Grand Lodge 
adopted one of its own, in doing which it 
was assisted by the labors of Dr. I. F. 
Zollner, the Grand Master. Its Eite con- 
sists of seven high degrees added to the 
three primitive. The latter are under the 
control of the Grand Lodge ; but the seven 
higher ones are governed by an Internal 
Supreme Orient, whose members are, how- 
ever, elected by the Grand Lodge. The 
Rite is practised by about two hundred 
Lodges in Germany. 

Three Grand Offerings. See 
Ground-Floor of the Lodge. 

Three Points. Three points in a 
triangular form (.'.) are placed after letters 
in a Masonic document to indicate that such 
letters are the initials of a Masonic title or 
of a technical word in Masonry, as G.\ M.\ 
for Grand Master, or G.\ L.\ for Grand 
Lodge. It is not a symbol, but simply a 
mark of abbreviation. The attempt, there- 
fore, to trace it to the Hebrew three yods, 
a Kabbalistic sign of the Tetragrammaton, 
or any other ancient symbol, is futile. It 
is an abbreviation, and nothing more; 
although it is probable that the idea was 
suggested by the sacred character of the 
number three as a Masonic number, and 
these three dots might refer to the position 
of the three officers in a French Lodge. 
Ragon says (Orthod. Macon., p. 71,) that the 
mark was first used by the Grand Orient of 
France in a circular issued August 12, 1774, 
in which we read "G.\ 0.*. de France." 
The abbreviation is now constantly used in 
French documents, and, although not ac- 
cepted by the English Masons, has been 



very generally adopted in other countries. 
In the United States, the use of this abbre- 
viation is gradually extending. 

Three Senses. Of the five human 
senses, the three which are the most im- 
portant in Masonic symbolism are Seeing, 
Hearing, and Feeling, because of their re- 
spective reference to certain modes of recog- 
nition, and because, by their use, Masons 
are enabled to practise that universal lan- 
guage the possession of which is the boast 
of the Order. 

Three Steps. See Steps on the Mas- 
ter's Carpet. 

Threshing-Floor. Among the He- 
brews, circular spots of hard ground were 
used, as now, for the purpose of threshing 
corn. After they were properly prepared 
for the purpose, they became permanent 
possessions. One of these, the property of 
Oman the Jebusite, was on Mount Moriah. 
It was purchased by David, for a place of 
sacrifice, for six hundred shekels of gold, 
and on it the Temple was afterwards built. 
Hence it is sometimes used as a symbolic 
name for the Temple of Solomon or for a 
Master's Lodge. Thus it is said in the 
ritual that the Mason comes "from the 
lofty tower of Babel, where language was 
confounded and Masonry lost," and that he 
is travelling " to the threshing-floor of Oman 
the Jebusite, where language was restored 
and Masonry found." The interpretation 
of this rather abstruse symbolic expression 
is that on his initiation the Mason comes 
out of the profane world, where there is 
ignorance and darkness and confusion as 
there was at Babel, and that he is approach- 
ing the Masonic world, where, as at the 
Temple built on Oman's threshing-floor, 
there is knowledge and light and order. 

Throne. The seat occupied by the 
Grand Master in the Grand Lodge of Eng- 
land is called the throne, in allusion, prob- 
ably, to the throne of Solomon. In Amer- 
ican Grand Lodges it is styled the Oriental 
Chair of Solomon, a title which is also given 
to the seat of the Master of a subordinate 
Lodge. 

In ecclesiology, the seat in a cathedral 
occupied by a bishop is called a throne; 
and in the Middle Ages, according to Du 
Cange, the same title was not only applied 
to the seats of bishops, but often also to those 
of abbots, or even priests who were in pos- 
session of titles or churches. 

Thummim. See TJrim and Thummim. 

Tie. The first clause in the covenant 
of Masonry which refers to the preservation 
of the secrets is technically called the tie. 
It is substantially the same in the covenant 
of each degree, from the lowest to the 
highest. 

Tie, Mystic. See Mystic Tie. 



816 



TIERCE 



TITLES 



Tierce, I>e la. He was the first 
translator of Anderson's Constitutions into 
French, the manuscript of which he says 
that he prepared during his residence in 
London. He afterwards published it at 
Frankfort, in 1743, with the title of His- 
toire, obligations et statuts de la tres venera- 
ble confraternite des Francs- Maqons, tirez de 
leur archives et conformes aux traditions les 
plus anciennes, etc. De la Tierce is said to 
have been, while in London, an intimate 
friend of Anderson, the first edition of 
whose Constitutions he used when he com- 
piled his manuscript in 1725. But he im- 
proved on Anderson's work by dividing the 
history in epochs. This course Anderson 
pursued in his second edition ; which cir- 
cumstance has led Schneider, in the Neuen 
Journale zur Freimaurerei, to suppose that, 
in writing that second edition, Anderson 
was aided by the previous labors of De la 
Tierce, of whose work he was most proba- 
bly in possession. 

Tile. A Lodge is said to be tiled when 
the necessary precautions have been taken 
to prevent the approach of unauthorized 
persons ; and it is said to be the first duty 
of every Mason to see that this is done 
before the Lodge is opened. The word to 
tile is sometimes used in the same sense as 
to examine, as when it is said that a visitor 
has been tiled, that is, has been examined. 
But the expression is not in general use, 
nor do I think that it is a correct employ- 
ment of the term. 

Tiler. An officer of a symbolic Lodge, 
whose duty is to guard the door of the 
Lodge, and to permit no one to pass in who 
is not duly qualified, and who has not the 
permission of the Master. 

A necessary qualification of a Tiler is, 
therefore, that he should be a Master Ma- 
son. Although the Lodge may be opened 
in an inferior degree, no one who has not 
advanced to the third degree can legally 
discharge the functions of Tiler. 

As the Tiler is always compensated for 
his services, he is considered, in some sense, 
as the servant of the Lodge. It is, there- 
fore, his duty to prepare the Lodge for its 
meetings, to arrange the furniture in its 
proper place, and to make all other arrange- 
ments for the convenience of the Lodge. 

The Tiler need not be a member of the 
Lodge which he tiles; and in fact, in 
large cities, one brother very often performs 
the duties of Tiler of several Lodges. 

This is a very important office, and, like 
that of the Master and Wardens, owes its 
existence, not to any conventional regula- 
tions, but to the very landmarks of the 
Order ; for, from the peculiar nature of our 
Institution, it is evident that there never 
could have been a meeting of Masons for 



Masonic purposes, unless a Tiler had been 
present to guard the Lodge from intrusion. 

The title is derived from the operative 
art ; for as in Operative Masonry the Tiler, 
when the edifice is erected, finishes and 
covers it with the roof (of tiles), so in 
Speculative Masonry, when the Lodge is 
duly organized, the Tiler closes the door, 
and covers the sacred precincts from all in- 
trusion. 

Tiler's Oath. See Oath, Tiler's. 

Tilly de Grasse. See Orasse, Tilly de. 

Timbre. The French Masons so call 
a stamp, consisting of the initials or mono- 
gram of the Lodge, which is impressed in 
black or red ink upon every official docu- 
ment emanating from the Lodge. When 
such a document has the seal also attached, 
it is said to be " timbree et scellee," i. e., 
stamped and sealed. The timbre, which 
diners from the seal, is not used in English 
or American Lodges. 

Time. The image of Time, under the 
conventional figure of a winged old man 
with the customary scythe and hour-glass, 
has been adopted as one of the modern 
symbols in the third degree. He is repre- 
sented as attempting to disentangle the 
ringlets of a weeping virgin who stands 
before him. This, which is apparently a 
never-ending task, but one which Time un- 
dertakes to perform, is intended to teach 
the Mason that time, patience, and perse- 
verance will enable him to accomplish the 
great object of a Mason's labor, and at last to 
obtain that true Word which is the symbol 
of Divine Truth. Time, therefore, is in 
this connection the symbol of well-directed 
perseverance in the performance of duty. 

Time and Circumstances. The 
answer to the question in the ritual of in- 
itiation, "Has he made suitable profi- 
ciency?" is sometimes made, "Such as 
time and circumstances would permit." This 
is an error, and may be a mischievous one, 
as leading to a careless preparation of the 
candidate for qualification to advancement. 
The true reply is, " He has." See Advance- 
ment. 

Tirshatha. The title given to the 
Persian governors of Judea. It was borne 
by Zerubbabel and Nehemiah. It is sup- 
posed to be derived from the Persian torsch, 
austere or severe, and is therefore, says 
Gesenius, equivalent to "Your Severity." 
It is in the modern ritual of the Supreme 
Council for the Southern Jurisdiction of 
the United States the title of the presiding 
officer of a Council of Princes of Jerusalem. 
It is also the title of the presiding officer 
of the Eoyal Order of Heredom of Kilwin- 
ning. 

Titles. The titles conferred in the rituals 
of Masonry upon various officers are often 



TITLES 



TOASTS 



817 



apparently grandiloquent, and have given 
occasion to some, who have not understood 
their true meaning, to call them absurd and 
bombastic. On this subject Brother Albert 
Pike has, in the following remarks, given a 
proper significance to Masonic titles : 

" Some of these titles we retain ; but they 
have with us meanings entirely consistent 
with the spirit of equality, which is the 
foundation and peremptory ^aw of its being, 
of all Masonry. The Knight, with us, is he 
who devotes his hand, his heart, his brain 
to the service of Masonry, and professes 
himself the sworn soldier of truth : the 
Prince is he who aims to be chief [Princeps], 
first, leader among his equals, in virtue and 
good deeds : the Sovereign is he who, one 
of an Order whose members are all sover- 
eigns, is supreme only because the law and 
Constitutions are so which he administers, 
and by which he, like every other brother, 
is governed. The titles Puissant, Potent, 
Wise, and Venerable indicate that power 
of virtue, intelligence, and wisdom which 
those ought to strive to attain who are 
placed in high offices by the suffrages of 
their brethren ; and all our other titles and 
designations have an esoteric meaning con- 
sistent with modesty and equality, and 
which those who receive them should fully 
understand." 

Titles of Grand Lodges. The 
title of the Grand Lodge of England is 
"the United Grand Lodge of Ancient Free 
and Accepted Masons." That of Ireland, 
"the Grand Masonic Lodge." Of Scot- 
land, " the Grand Lodge of the Ancient and 
Honorable Fraternity of Free and Accepted 
Masons." That of France is " the Grand 
Orient." The same title is taken by the 
Grand Lodges or Supreme Masonic author- 
ities of Portugal, Belgium, Italy, Spain, 
and Greece, and also by the Grand Lodges 
of all the South American States. Of the 
German Grand Lodges, the only three that 
have distinctive titles are " the Grand Na- 
tional Mother Lodge of the Three Globes," 
" The Grand National Lodge of Germany," 
and " the Grand Lodge Royal York of 
Friendship." In Sweden and Denmark 
they are simply called "Grand Lodges." 
In the English possessions of North Amer- 
ica they are also called " Grand Lodges." 
In the United States the title of the Grand 
Lodge of Maine, of Massachusetts, of 
Rhode Island, of Alabama, of Illinois, of 
Iowa, of Wisconsin, of Minnesota, and of 
Oregon, is the "Most Worshipful Grand 
Lodge of Ancient Free and Accepted Ma- 
sons ; " of New Hampshire, of Vermont, 
of New York, of New Jersey, of Pennsyl- 
vania, of Arkansas, and of Indiana, is "the 
Grand Lodge of the Ancient and Honor- 
able Fraternity of Free and Accepted Ma- 
5C 52 



sons ; " of Maryland, of the District of 
Columbia, of Florida, of Michigan, of Mis- 
souri, and of California, is the "Grand 
Lodge of Free and Accepted Masons ; " of 
South Carolina is the " Most Worshipful 
Grand Lodge of Ancient Free Masons;" 
of all the other States the title is simply 
the " Grand Lodge." 

Tito. A significant word in the high 
degrees. The Scottish Rite rituals give the 
name of Tito, Prince Harodim, to him who 
they say was the first who was appointed by 
Solomon a Provost and Judge. This per- 
son appears to be altogether mythical ; the 
word is not found in the Hebrew language, 
nor has any meaning been given to it. He 
is represented as having been a favorite of 
the king of Israel. He is said to have pre- 
sided over the Lodge of Intendants of the 
Building, and to have been one of the twelve 
illustrious knights who were set over the 
twelve tribes, that of Naphtali being placed 
under his care. The whole of this legend 
is, of course, connected with the symbolic 
signification of those degrees. 

Toasts. Anderson says, in his second 
edition, that in 1719 Dr. Desaguliers, having 
been installed Grand Master, " forthwith re- 
vived the old, regular, and peculiar toasts or 
healths of the Freemasons." If Anderson's 
statements could be implicitly trusted as 
historical facts, we should have to conclude 
that a system of regulated toasts prevailed 
in the Lodges before the revival. The cus- 
tom of drinking healths at banquets is a 
very old one, and can be traced to the days 
of the ancient Greeks and Romans. From 
them it was handed down to the moderns, 
and especially in England we find the " was- 
hael" of the Saxons, a term used in drink- 
ing, and equivalent to the modern phrase, 
" Your health." Steele, in the Tatler, inti- 
mates that the word toast began to be ap- 
plied to the drinking of healths in the 
early part of the eighteenth century. And 
although his account of the origin of the 
word has been contested, it is very evident 
that the drinking of toasts was a universal 
custom in the clubs and festive associations 
which were common in London about the 
time of the revival of Masonry. It is there- 
fore to be presumed that the Masonic 
Lodges did not escape the influences of the 
convivial spirit of that age, and drinking in 
the Lodge room during the hours of refresh- 
ment was a usual custom, but, as Oliver ob- 
serves, all excess was avoided, and the con- 
vivialities of Masonry were regulated by 
the Old Charges, which directed the breth- 
ren to enjoy themselves with decent mirth, 
not forcing any brother to eat or drink 
beyond his inclination, nor hindering him 
from going home when he pleased. The 
drinking was conducted by rule, the Master 



818 



TOASTS 



TOASTS 



giving the toast, but first inquiring of the 
Senior Warden, "Are you charged in the 
West, Brother Senior?" and of the Junior 
Warden, " Are you charged in the South, 
Brother Junior?" to which appropriate re- 
plies being made, the toast was drunk with 
honors peculiar to the Institution. In an old 
Masonic song, the following stanza occurs : 

"'Are you charged in the West? are you 
charged in the South ?' 
The Worshipful Master cries. 
1 We are charged in the West, we are charged 
in the South,' 
Each Warden prompt replies." 

One of the catechetical works of the last 
century thus describes the drinking customs 
of the Masons of that period : " The table 
being plentifully supplied with wine and 
punch, every man has a glass set before 
him, and fills it with what he chooses. But 
he must drink his glass in turn, or at least 
keep the motion with the rest. When, 
therefore, a public health is given, the 
Master fills first, and desires the brethren 
to charge their glasses; and when this is 
supposed to be done, the Master says, 
Brethren, are you all charged? The Senior 
and Junior Wardens answer, We are all 
charged in the South and West. Then they 
all stand up, and, observing the Master's 
motions, (like the soldier his right-hand 
man,) drink their glasses off." Another 
work of the same period says that the first 
toast given was " the King and the Craft." 
But a still older work gives what it calls 
" A Free-Mason's Health " in the following 
words : " Here's a health to our society and 
to every faithful brother that keeps his oath 
of secrecy. As we are sworn to love each 
other, the world no Order knows like this 
our noble and ancient Fraternity. Let them 
wonder at the Mystery. Here, Brother, I 
drink to thee." 

In time the toasts improved in their style, 
and were deemed of so much importance 
that lists of them, for the benefit of those 
who were deficient in inventive genius, 
were published in all the pocket-books, 
calendars, and song-books of the Order. 
Thus a large collection is to be found in 
the Masonic Miscellanies of Stephen Jones. 
A few of them will show their technical 
character: "To the secret and silent;" 
"To the memory of the distinguished 
Three ; " " To all that live within compass 
and square ; " " To the memory of the Tyr- 
ian artist ;" " To him that first the work 
began," etc. 

But there was a regular series of toasts 
which, besides these voluntary ones, were 
always given at the refreshments of the 
brethren. Thus, when the reigning sover- 
eign happened to be a member of the Fra- 



ternity, the first toast given was always 
" The King and the Craft." 

In the French Lodges the drinking of 
toasts was, with the word itself, borrowed 
from England. It was, however, subjected 
to strict rules, from which there could be 
no departure. Seven toasts were called 
"Santes d' obligation," because drinking 
them was made obligatory, and could not 
be omitted at, the Lodge banquet. They 
were as follows : 1. The health of the Sov- 
ereign and his family; 2. That of the 
Grand Master and the chiefs of the Order ; 
3. That of the Master of the Lodge; 4. 
That of the Wardens ; 5. That of the other 
officers ; 6. That of the visitors ; 7. That 
of all Masons wheresoever spread over 
the two hemispheres. In 1872, the Grand 
Orient, after long discussions, reduced the 
number of santes d' obligation from seven to 
four, and changed their character. They 
are now : 1. To the Grand Orient of France, 
the Lodges of its correspondence, and for- 
eign Grand Orients ; 2. To the Master of 
the Lodge ; '3. To the Wardens, the officers, 
affiliated Lodges, and visiting brethren ; 4. 
To all Masons existing on each hemisphere. 

The systematized method of drinking 
toasts, which once prevailed in the Lodges 
of the English-speaking countries, has been, 
to a great extent, abandoned; yet a few 
toasts still remain, which, although not 
absolutely obligatory, are still never omit- 
ted. Thus no Masonic Lodge would neglect 
at its banquet to offer, as its first toast, 
a sentiment expressive of respect for the 
Grand Lodge. 

The venerable Oliver was a great admirer 
of the custom of drinking Masonic toasts, 
and panegyrizes it in his Book of the Lodge, 
(p. 147.) He says that at the time of re- 
freshment in a Masonic Lodge "the song 
appeared to have more zest than in a pri- 
vate company; the toast thrilled more 
vividly upon the recollection; and the 
small modicum of punch with which it 
was honored retained a higher flavor than 
the same potation if produced at a private 
board." And he adds, as a specimen, the 
following " characteristic toast," which he 
says was always received with a "profound 
expression of pleasure." 

" To him that all things understood, 
To him that found the stone and wood, 
To him that hapless lost his blood, 

In doing of his duty, 
To that blest age and that blest morn 
Whereon those three great men were born, 
Our noble science to adorn 

With Wisdom, Strength, and Beauty." 

It is not surprising that he should after- 
wards pathetically deplore the discontin- 
uance of the custom. 



TOKEN 



TOMB 



819 



Token. The word token is derived 
from the Anglo-Saxon tacn, which means a 
sign, presage, type, or representation, that 
which points out something; and this is 
traced to tozcan, to teach, show, or instruct, 
because by a token we show or instruct 
others as to what we are. Bailey, whose 
Dictionary was published soon after the re- 
vival, defines it as " a sign or mark ; " but 
it is singular that the word is not found in 
either of the dictionaries of Phillips or 
Blount, which were the most popular glos- 
saries in the beginning of the last century. 
The word was, however, well known to the 
Fraternity, and was in use at the time of 
the revival with precisely the same mean- 
ing that is now given to it as a mode of re- 
cognition. 

The Hebrew word fllK, oth, is frequently 
used in Scripture to signify a sign or me- 
morial of something past, some covenant 
made or promise given. Thus God says to 
Noah, of the rainbow, " it shall be for a 
token of a covenant between me and the 
earth ; " and to Abraham he says of cir- 
cumcision, " it shall be a token of the cove- 
nant betwixt me and you." In Masonry, 
the grip of recognition is called a token, 
because it is an outward sign of the cove- 
nant of friendship and fellowship entered 
into between the members of the Fraternity, 
and is to be considered as a memorial of 
that covenant which was made, when it 
was first received by the candidate, between 
him and the Order into which he was then 
initiated. 

Neither the French nor the German Ma- 
sons have a word precisely equivalent to 
token, Krause translates it by merkmale, 
a sign or representation, but which has no 
technical Masonic signification. The French 
have only attouchement, which means the 
act of touching ; and the Germans, griff, 
which is the same as the English grip. In 
the technical use of the word token, the 
English-speaking Masons have an advan- 
tage not possessed by those of any other 
country. 

Tolerance IiOdge. When the ini- 
tiation of Jews was forbidden in the Prus- 
sian Lodges, two brethren of Berlin, Von 
Hirschfeld and Catter, induced by a spirit 
of toleration, organized a Lodge in Berlin 
for the express purpose of initiating Jews, 
to which they gave the appropriate name 
of Tolerance Lodge. This Lodge was not 
recognized by the Masonic authorities. 

Toleration. The grand characteristic 
of Masonry is its toleration in religion and 
politics. In respect to the latter, its tolera- 
tion has no limit. The question of a man's 
political opinions is not permitted to be 
broached in the Lodge ; in reference to the 
former, it requires only that, to use the lan- 



guage of the old charge, Masons shall be 
of " that religion in which all men agree,, 
leaving their particular opinions to them- 
selves." The same old Charges say, " No 
private piques or quarrels must be brought 
within the door of the Lodge, far less any 
quarrels about religion, or nations, or state 
policy, we being only, as Masons, of the 
Catholic religion above-mentioned ; we are 
also of all nations, tongues, kindreds, and 
languages, and are resolved against all 
politics, as what never yet conduced to the 
welfare of the Lodge, nor ever will." 

Tomb of Adoniram. Margoliouth, 
in his History of the Jews, tells the legend 
that at Saguntum, in Spain, a sepulchre 
was found four hundred years ago, with 
the following Hebrew inscription: "This 
is the grave of Adoniram, the servant of 
King Solomon, who came to collect the trib- 
ute, and died on the day — " Margoliouth, 
who believes the mythical story, says that 
the Jesuit Villepandus, being desirous of 
ascertaining if the statements concerning 
the tomb were true, directed the Jesuit 
students who resided at Murviedro, a small 
village erected upon the ruins of Saguntum, 
to make diligent search for the tomb and 
inscription. After a thorough investiga- 
tion, the Jesuit students were shown a 
stone on which appeared a Hebrew in- 
scription, much defaced and nearly oblit- 
erated, which the natives stated was " the 
stone of Solomon's collector.'" Still unsatis- 
fied, they made further search, and dis- 
covered a manuscript written in antique 
Spanish, and carefully preserved in the 
citadel, in which the following entry was 
made : " At Saguntum, in the citadel, in 
the year of our Lord 1480, a little more or 
less, was discovered a sepulchre of surpris- 
ing antiquity. It contained an embalmed 
corpse, not of the usual stature, but taller 
than is common. It had and still retains 
on the front two lines in the Hebrew lan- 
guage and characters, the sense of which 
is: 'The sepulchre of Adoniram, the ser- 
vant of King Solomon, who came hither to 
collect tribute.' " 

The story has far more the appearance 
of a Talmudic or a Eosicrucian legend than 
that of a historical narrative. 

Tomb of Hiram Abif. All that is 
said of it in Masonry is more properly refer- 
red to in the article on the Monument in the 
Third Degree. See Monument. 

Tomb of Hiram of Tyre. Five 
miles to the east of the city of Tyre is an 
ancient monument, called by the natives 
Kabr Hairan, or the tomb of Hiram. The 
tradition that the king of Tyre was there 
interred rests only on the authority of the 
natives. It bears about it, however, the 
unmistakable marks of extreme antiquity, 



820 



TONGUE 



TORRUBIA 



and, as Thompson says, [The Land and The 
Book, i. 290,) there is nothing in the mon- 
ument itself inconsistent with the idea that 
it marks the final resting-place of that friend 
of Solomon. He thus describes it : " The 
base consists of two tiers of great stones, 
each three feet thick, thirteen feet long, 
and eight feet eight inches broad. Above 
this is one huge stone, a little more than fif- 
teen feet long, ten broad, and three feet four 
inches thick. Over this is another, twelve 
feet three inches long, eight broad, and six 
high. The top stone is a little smaller every- 
way, and only five feet thick. The entire 
height is twenty-one feet. There is nothing 
like it in this country, and it may well have 
stood, as it now does, ever since the days 
of Solomon. The large broken sarcophagi 
scattered around it are assigned by tradition 
to Hiram's mother, wife, or family." 

Dr. Morris, who visited the spot in 1868, 
gives a different 'admeasurement, which 
is probably more accurate than that of 
Thompson. According to him, the first 
tier is 14 ft. long, 8 ft. 8 in. broad, 4 ft. 
thick. Second tier, 14 ft. long, 8 ft. 8 in. 
broad, 2 ft. 10 in. thick. Third tier, 15 ft. 
1 in. long, 9 ft. 11 in. broad, 2 ft. 11 in. 
thick. Fourth tier, 12 ft. 11 in. long, 7 ft. 
8 in. broad, 6 ft. 5 in. thick. Fifth tier, 12 
ft. 11 in. long, 7 ft. 8 in. broad, and 3 ft. 6 
in. thick. He makes the height of the 
whole 19 ft. 8 in. 

Travellers have been disposed to give more 
credit to the tradition which makes this mon- 
ument the tomb of the king of Tyre than to 
most of the other legends which refer to an- 
cient sepulchres in the Holy Land. 

Tongue. In the early rituals of the 
last century, the tongue is called the key to 
the secrets of a Mason ; and one of the toasts 
that was given in the Lodge was in these 
words : " To that excellent key of a Mason's 
tongue, which ought always to speak as 
well in the absence of a brother as in his 
presence ; and when that cannot be done 
with honor, justice, or propriety, that adopts 
the virtue of a Mason, which is silence." 

Tongue, Instructive. See Instruc- 
tive Tongue. 

Tongue of Good Report. Being 
" under the tongue of good report " is 
equivalent, in Masonic technical language, 
to being of good character or reputation. 
It is required that the candidate for initia- 
tion should be one of whom no tongue speaks 
evil. The phrase is an old one, and is found 
in the earliest rituals of the last century. 

Topaz. In Hebrew, fylfot), pitdah. It 
was the second stone in the first row of the 
high priest's breastplate, and was referred to 
Simeon. The ancient topaz, says King, [An- 
tique Gems, p. 56,) was the present chryso- 
lite, which was furnished from an island in 



the Red Sea. It is of a bright greenish yel- 
low, and the softest of all precious stones. " 

Torches. The ancients made use of 
torches both at marriages and funerals. 
They were also employed in the ceremonies 
of the Eleusinian mysteries. They have 
been introduced into the high degrees, 
especially on the continent, principally as 
marks of honor in the reception of distin- 
guished visitors, on which occasion they 
are technically called " stars." Du Cange 
mentions their use during the Middle Ages 
on funeral occasions. 

Torgau, Constitutions of. Tor- 
gau is a fortified town on the Elbe, in the 
Prussian province of Saxony. It was there 
that Luther and his friends wrote the 
Book of Torgau, which was the foundation 
of the subsequent Augsburg Confession, and 
it was there that the Lutherans concluded 
a league with the Elector Frederick the 
Wise. The Stonemasons, whose seat was 
there in the fifteenth century, had, with the 
other Masons of Saxony, accepted the Con- 
stitutions enacted in 1459 at Strasburg. 
But, finding it necessary to make some 
special regulations for their own internal 
government, they drew up, in 1462, Consti- 
tutions in 112 articles, which are known as 
the " Constitutions of Torgau." A dupli- 
cate of these Constitutions was deposited, 
in 1486, in the Stonemason's hutte at Roch- 
litz. An authenticated copy of this docu- 
ment was published by C. L. Stieglitz at 
Leipsic, in 1829, in a work entitled Ueber 
die Kirche der heiligen Kunigunde zu Boch- 
litz und die Steinmetzhiitte daselbst An ab- 
stract of these Constitutions, with critical 
comparisons with other Constitutions, was 
published by Kloss in his Die Freimaurerei 
in ihrer wahren Bedeutung. The Consti- 
tutions of Torgau are important because, 
with those of Strasburg, they are the only 
authentic Constitutions of the German 
Stonemasons extant. 

Torrubia, Joseph. A Franciscan 
monk, who in 1751 was the censor and re- 
viser of the Inquisition in Spain. Torrubia, 
that he might be the better enabled to 
carry into effect a persecution of the Free- 
masons, obtained under an assumed name, 
and in the character of a secular priest, 
initiation into one of the Lodges, having 
first received from the Grand Penitentiary 
a dispensation for the act, and an absolu- 
tion from the oath of secrecy. Having 
thus acquired an exact list of the Lodges 
in Spain, and the names of their members, 
he caused hundreds of Masons to be 
arrested and punished, and succeeded in 
having the Order prohibited by a decree of 
King Ferdinand VI. Torrubia combined 
in his character the bigotry of the priest 
and the villany of the traitor. 



TOURNON 



TRADITION 



821 



Tournon. M. A Frenchman and 
Freemason, who had been invited into Spain 
by the government in order to establish a 
manufactory of brass buttons, and to in- 
struct the Spanish workmen. In 1757 he 
was arrested by the Inquisition on the 
charge of being a Freemason, and of hav- 
ing invited his pupils to join the Institu- 
tion. He was sentenced to imprisonment 
for one year, after which he was banished 
from Spain, being conducted under an es- 
cort to the frontiers of France. Tournon 
w T as indebted for this clemency to his want 
of firmness and fidelity to the Order — he 
having solemnly abjured it, and promised 
never again to attend its assemblies. 
Llorente, in his History of the Inquisition, 
gives an account of Tournon's trial. 

Tow, Cable. See Cable Tow. 

Tower, Degree of the. ( Grade de la 
Tour.) A name sometimes given to the sec- 
ond degree of the Royal Order of Scotland. 

Tower of Babel. See Babel. 

Town, Salem. The Rev. Salem 
Town, L.L.D., was born at Belchertown, in 
the State of Massachusetts, March 5, 1779. 
He received a classical education, and ob- 
tained at college the degree of Master of 
Arts, and later in life that of Doctor of 
Laws. For some years he was the Principal 
of an academy, and his writings give the 
evidence that he was endowed with more 
than ordinary abilities. He was ardently 
attached to Freemasonry, and w r as for many 
years Grand Chaplain of the Grand Lodge 
and Grand Chapter, and Grand Prelate of 
the Grand Commandery of New York. In 
1818 he published a small work, of two 
hundred and eighty-three pages, entitled 
A System of Speculative Masonry. This work 
is of course tinged with all the legendary- 
ideas of the origin of the Institution which 
prevailed at that period, and would not now 
be accepted as authoritative ; but it contains, 
outside of its historical errors, many valu- 
able and suggestive thoughts. Brother 
Town was highly respected for his many 
virtues, the consistency of his life, and his 
unwearied devotion to the Masonic Order. 
He died at Greencastle, Indiana, February 
24, 1864, at the ripe age of eighty-nine years. 

Townshend, Simeon. The puta- 
tive author of a book entitled Observations 
and Inquiries relating to the Brotherhood 
of the Free Masons, which is said to have 
been printed at London in 1712. Boileau, 
Levesque, Thory, Oliver, and Kloss, men- 
tion it by name. None of them, however, 
appear to have seen it. Kloss calls it a 
doubtful book. If such a work is in exist- 
ence, it will be a valuable and much needed 
contribution to the condition of Masonry 
in the south of England just before the 
revival, and may tend to settle some mooted 



questions. Levesque (Apergu, p. 47,) says 
he has consulted it ; but his manner of refer- 
ring to it throws suspicion on the statement, 
and I doubt if he ever saw it. 

Tracing -Board. The same as a 
Floor- Cloth, which see. 

Trade Gilds. See Gilds. 

Tradition. There are two kinds of 
traditions in Masonry : First, those which 
detail events, either historically, authentic 
in part, or in whole, or consisting altogether 
of arbitrary fiction, and intended simply to 
convey an allegorical or symbolic meaning; 
and secondly, of traditions which refer to 
customs and usages of the Fraternity, espe- 
cially in matters of ritual observance. 

The first class has already been discussed 
in this work in the article on Legends, to 
which the reader is referred. The second 
class is now to be considered. 

The traditions which control and direct 
the usages of the Fraternity constitute its 
unwritten law, and are almost wholly ap- 
plicable to its ritual, although they are 
sometimes of use in the interpretation of 
doubtful points in its written law. Between 
the - written and the unwritten law T , the 
latter is always paramount. This is evi- 
dent from the definition of a tradition as 
it is given by the monk Vincent of Le- 
rins: "Quod semper, quod ubique, quod ab 
omnibus traditum est ; " i. e., tradition is 
that which has been handed down at all 
times, in all places, and by all persons. 
The law which thus has antiquity, univer- 
sality, and common consent for its support, 
must override all subsequent laws which 
are modern, local, and have only partial 
agreement. 

It is then important that those traditions 
of Masonry which prescribe its ritual ob- 
servances and its landmarks should be 
thoroughly understood, because it is only 
by attention to them that uniformity in the 
esoteric instruction and work of the Order 
can be preserved. 

Cicero has wisely said that a well-consti- 
tuted commonwealth must be governed not 
by the written law alone, but also by the 
unwritten law or tradition and usage ; and 
this is especially the case, because the written 
law, however perspicuous it may be, can 
be diverted into various senses, unless the 
republic is maintained and preserved by 
its usages and traditions, which, although 
mute and as it were dead, yet speak with a 
living voice, and give the true interpreta- 
tion of that which is written. 

This axiom is not less true in Masonry 
than it is in a commonwealth. No matter 
what changes may be made in its statutes 
and regulations of to-day and its recent 
customs, there is no danger of losing the 
identity of its modern with its ancient form 



822 



TRAMPING 



TRAVELLING 



and spirit while its traditions are recog- 
nized and maintained. 

Tramping Masons. Unworthy 
members of the Order, who, using their 
privileges for interested purposes, travelling 
from city to city and from Lodge to Lodge, 
that they may seek relief by tales of ficti- 
tious distress, have been called "tramping 
Masons." The true brother should ever 
obtain assistance; the tramper should be 
driven from the door of every Lodge or 
the house of every Mason where he seeks 
to intrude his imposture. 

Transfer of Warrant. When a 
Lodge has, by the misconduct of its mem- 
bers, rendered itself unworthy of longer 
possessing a Warrant, the modern Consti- 
tution of the Grand Lodge of England pre- 
scribes that the Grand Master may, after 
the Grand Lodge shall have decided on 
that fact, transfer such Warrant to other 
brethren whom he may think deserving, 
with a new number at the bottom of the 
Lodges then on record. No such power 
has been granted to the Grand Masters of 
this country. They may, indeed, arrest a 
Warrant — that is, suspend the labors of a 
Lodge until the next meeting of the Grand 
Lodge — but the power of forfeiture and 
transferrence of Warrants is vested only in 
Grand Lodges. 

Transient Brethren. Masons who 
do not reside in a particular place, but only 
temporarily visit it, are called " transient 
brethren." They are, if worthy, to be cor- 
dially welcomed, but are never to be ad- 
mitted into a Lodge until, after the proper 
precautions, they have been proved to be 
"true and trusty." This usage of hos- 
pitality has the authority of all the Old 
Constitutions, which are careful to incul- 
cate it. Thus the Landsdowne MS. charges, 
"that every Mason receive ,or cherish 
Strange Fellows when they come over the 
countrey, and sett them on worke if they 
will worke, as the manner is, (that is to 
say) if the Mason have any moulde stone 
in his place, on worke ; and if he have none, 
the Mason shall refresh him with money 
unto the next Lodge." 

Although Speculative Masons no longer 
visit Lodges for the sake of work or wages, 
the usage of our Operative predecessors has 
been spiritualized in our symbolic system. 
Hence visitors are often invited to take a 
part in the labors of the Lodge, and receive 
their portion of the light and truth which 
constitute the symbolic pay of a Specula- 
tive Mason. 

Transition Period. Findel calls 
that period in the history of Masonry, when 
it was gradually changing its character 
from that of an Operative to that of a Spec- 
ulative society, "the Transition Period." 



It began in 1600, and terminated in 1717 
by the establishment of the Grand Lodge 
of England in London, after which, says 
Findel, (Hist., Lyon's trans., p. 131,) "mod- 
ern Freemasonry was to be taught as a spir- 
itualizing art, and the Fraternity of Opera- 
tive Masons was exalted to a Brotherhood 
of symbolic builders, who, in the place of 
visible, perishable temples, are engaged in 
the erection of that one, invisible, eternal 
temple of the heart and mind." 

Transmission, Charter of. A 
deed said to have been granted by James 
de Molay, just before his death, to Mark 
Larmenius, by which he transmitted to him 
and to his successors the office of Grand 
Master of the Templars. It is the founda- 
tion deed of the " Order of the Temple." 
It is preserved in the treasury of the Order 
in Paris, and is written in Latin on a large 
folio sheet of parchment. The outward 
appearance of the document is of great an- 
tiquity, but it wants internal evidence of 
authenticity. It is therefore, by most au- 
thorities, considered a forgery. See Temple, 
Order of the. 

Travel. In the symbolic language of 
Masonry, a Mason always travels from west 
to east in search of light — he travels from 
the lofty tower of Babel, where language 
was confounded and Masonry lost, to the 
threshing-floor of Oman the Jebusite, where 
language was restored and Masonry found. 
The Master Mason also travels into foreign 
countries in search of wages. All this is 
pure symbolism, unintelligible in any other 
sense. For its interpretation, see Foreign 
Countries and Threshing- Floor. 

Travelling Freemasons. There 
is no portion of the history of the Order so 
interesting to the Masonic scholar as that 
which is embraced by the Middle Ages of 
Christendom, beginning with about the 
tenth century, when the whole of civilized 
Europe was perambulated by those associa- 
tions of workmen, who passed from country 
to country and from city to city under the 
name of " Travelling Freemasons," for the 
purpose of erecting religious edifices. There 
is not a country of Europe which does not 
at this day contain honorable evidences of 
the skill and industry of our Masonic an- 
cestors. I therefore propose, in the present 
article, to give a brief sketch of the origin, 
the progress, and the character of these 
travelling architects. 

Mr. George Godwin, in a lecture pub- 
lished in the Builder, (vol. ix., p. 463,) says: 
" There are few points in the Middle Ages 
more pleasing to look back upon than the 
existence of the associated Masons; they 
are the bright spot in the general darkness 
of that period, the patch of verdure when 
all around is barren." 



TRAVELLING 



TRAVELLING 



823 



Clavel, in his Histoire Pittoresque de la 
Franc- Maconnerie, has traced the organi- 
zation of these associations to the "collegia 
artificum," or colleges of artisans, which 
were instituted at Rome, by Numa, in the 
year b. c. 714, and whose members were 
originally Greeks, imported by this law- 
giver for the purpose of embellishing the 
city over which he reigned. They con- 
tinued to exist as well-established corpora- 
tions throughout all the succeeding years 
of the kingdom, the republic, and the em- 
pire. (See Roman Colleges of Artificers.) 

These " sodalitates," or fraternities, began, 
upon the invasion of the barbarians, to de- 
cline in numbers, in respectability, and in 
power. But on the conversion of the whole 
empire, they, or others of a similar charac- 
ter, began again to nourish. The priests 
of the Christian Church became their pa- 
trons, and under their guidance they de- 
voted themselves to the building of churches 
and monasteries. In the tenth century, 
they were established as a free gild or cor- 
poration in Lombardy. For when, after 
the decline and fall of the empire, the city 
of Rome was abandoned by its sovereigns 
for other secondary cities of Italy, such as 
Milan and Ravenna, and new courts and 
new capitals were formed, the kingdom of 
Lombardy sprang into existence as the 
great centre of all energy in trade and in- 
dustry, and of refinement in art and litera- 
ture. It was there, and as a consequence 
of the great centre of life from Rome, and 
the development not only of commercial 
business, but of all sorts of trades and 
handicrafts, that the corporations known as 
gilds were first organized. 

Among the arts practised by the Lom- 
bards, that of building held a pre-eminent 
rank. And Muratori tells us that the in- 
habitants of Como, a principal city of Lom- 
bardy, Italy, had become so superior as 
masons, that the appellation of Magistri 
Comacini, or Masters from Como, had be- 
come generic to all of the profession. 

Mr. Hope, in his Historical JEssay on 
Architecture, has treated this subject almost 
exhaustively. He says : 

"We cannot then wonder that, at a 
period when artificers and artists of every 
class, from those of the most mechanical, 
to those of the most intellectual nature, 
formed themselves into exclusive corpora- 
tions, architects — whose art may be said 
to offer the most exact medium between 
those of the most urgent necessity, and 
those of mere ornament, or, indeed, in its 
wide span to embrace both — should, above 
all others, have associated themselves into 
similar bodies, which, in conformity to the 
general style of such corporations, assumed 
that, of Free and Accepted Masons, and 



was composed of those members who, after 
a regular passage through the different 
fixed stages of apprenticeship, were re- 
ceived as masters, and entitled to exercise 
the profession on their own account. 

" In an age, however, in which lay in- 
dividuals, from the lowest subject to the 
sovereign himself, seldom built except for 
mere shelter and safety — seldom sought, 
nay, rather avoided, in their dwellings an 
elegance which might lessen their security ; 
in which even the community collectively, 
in its public and general capacity, divided 
into component parts less numerous and 
less varied, required not those numerous 
public edifices which we possess either for 
business or pleasure; thus, when neither 
domestic nor civic architecture of any sort 
demanded great ability or afforded great 
employment, churches and monasteries 
were the only buildings required to com- 
bine extent and elegance, and sacred archi- 
tecture alone could furnish an extensive 
field for the exercise of great skill, Lom- 
bardy itself, opulent and thriving as it was, 
compared to other countries, soon became 
nearly saturated with the requisite edifices, 
and unable to give these companies of 
Free and Accepted Masons a longer con- 
tinuance of sufficient custom, or to render 
the further maintenance of their exclusive 
privileges of great benefit to them at home. 
But if, to the south of the Alps, an earlier 
civilization had at last caused the number 
of architects to exceed that of new build- 
ings wanted, it fared otherwise in the north 
of Europe, where a gradually spreading 
Christianity began on every side to produce 
a want of sacred edifices, of churches and 
monasteries, to design which architects 
existed not on the spot. 

" Those Italian corporations of builders, 
therefore, whose services ceased to be nec- 
essary in the countries where they had 
arisen, now began to look abroad towards 
those northern climes for that employment 
which they no longer found at home: 
and a certain number united and formed 
themselves into a single greater association, 
or fraternity, which proposed to seek for 
occupation beyond its native land; and La 
any ruder foreign region, however remote, 
where new religious edifices and skilful 
artists to erect them, were wanted to offer 
their services, and bend their steps to un- 
dertake the work." 

From Lombardy they passed beyond the 
Alps into all the countries where Chris- 
tianity, but recently established, required 
the erection of churches. The popes en- 
couraged their designs, and more than one 
bull was dispatched, conferring on them 
privileges of the most extensive character. 
A monopoly was granted to them for the 



824 



TRAVELLING 



TRAVELLING 



erection of all religious edifices ; they were 
declared independent of the sovereigns in 
whose dominions they might be temporarily 
residing, and subject only to their own pri- 
vate laws ; they were permitted to regulate 
the amount of their wages ; were exempted 
from all kinds of taxation; and no Mason, 
not belonging to their association, was per- 
mitted to compete with or oppose them in 
the pursuit of employment. And in one 
of the papal decrees on the subject of these 
artisans, the supreme pontiff declares that 
these regulations have been made "after 
the example of Hiram, king of Tyre, when 
he sent artisans to King Solomon for the 
purpose of building the Temple of Jeru- 
salem." 

After filling the continent with cathe- 
drals, parochial churches, and monasteries, 
and increasing their own numbers by ac- 
cessions of new members from all the 
countries in which they had been laboring, 
they passed over into England, and there 
introduced their peculiar style of building. 
Thence they travelled to Scotland, and 
there have rendered their existence ever 
memorable by establishing, in the parish of 
Kilwinning, where they were erecting an 
abbey, the germ of Scottish Freemasonry, 
which has regularly descended through the 
Grand Lodge of Scotland to the present 
day. 

Mr. Hope accounts for the introduction 
of non-working or unprofessional members 
into these associations by a theory which 
is confirmed by contemporary history. He 
says: 

"Often obliged, from regions the most 
distant, singly to seek the common place 
of rendezvous and departure of the troop, 
or singly to follow its earlier detachments 
to places of employment equally distant; 
and that, at an era when travellers met on 
the road every obstruction, and no conven- 
ience, when no inns existed at which to 
purchase hospitality, but lords dwelt every- 
where, who only prohibited their tenants 
from waylaying the traveller because they 
considered this, like killing game, one of 
their own exclusive privileges; the mem- 
bers of these communities contrived to 
render their journeys more easy and safe, 
by engaging with each other, and perhaps 
even, in many places, with individuals not 
directly participating in their profession, 
in compacts of mutual assistance, hospi- 
tality and good services, most valuable to 
men so circumstanced. They endeavored 
to compensate for the perils which attended 
their expeditions, by institutions for their 
needy or disabled brothers ; but lest such 
as belonged not to their communities should 
benefit surreptitiously by these arrange- 
ments for its advantage, they framed signs 



of mutual recognition, as carefully con- 
cealed from the knowledge of the uninitia- 
ted, as the mysteries of their art themselves. 
Thus supplied with whatever could facili- 
tate such distant journeys and labors as 
they contemplated, the members of these 
corporations were ready to obey any sum- 
mons with the utmost alacrity, and they 
soon received the encouragement they an- 
ticipated. The militia of the church of 
Rome, which diffused itself all over Europe 
in the shape of missionaries, to instruct 
nations, and to establish their allegiance to 
the Pope, took care not only to make them 
feel the want of churches and monasteries, 
but likewise to learn the manner in which 
the want might be supplied. Indeed, they 
themselves generally undertook the supply ; 
and it may be asserted, that a new apostle 
of the Gospel no sooner arrived in the re- 
motest corner of Europe, either to convert 
the inhabitants to Christianity, or to intro- 
duce among them a new 1 " religious order, 
than speedily followed a tribe of itinerant 
Freemasons to back him, and to provide 
the inhabitants with the necessary places 
of worship or reception. 

" Thus ushered in, by their interior ar- 
rangements assured of assistance and of 
safety on the road, and, by the bulls of the 
Pope and the support of his ministers 
abroad, of every species of immunity and 
preference at the place of their destination, 
bodies of Freemasons dispersed themselves 
in every direction, every day began to ad- 
vance further, and to proceed from country 
to country, to the utmost verge of the faith- 
ful, in order to answer the increasing de- 
mand for them, or to seek more distant 
custom." 

The government of these fraternities, 
wherever they might be for the time lo- 
cated, was very regular and uniform. When 
about to commence the erection of a reli- 
gious edifice, they first built huts, or, as they 
were termed, lodges, in the vicinity, in 
which they resided for the sake of economy 
as well as convenience. It is from these 
that the present name of our places of meet- 
ing is derived. Over every ten men was 
placed a warden, who paid them wages, and 
took care that there should be no needless 
expenditure of materials and no careless 
loss of implements. Over the whole, a sur- 
veyor or master, called in their old docu- 
ments "magister," presided, and directed 
the general labor. 

The Abbe Grandidier, in a letter at the 
end of the Marquis Luchet's Essai sur les 
Illumines, has quoted from the ancient 
register of the Masons at Strasburg the reg- 
ulations of the association which built the 
splendid cathedral of that city. Its great 
rarity renders it difficult to obtain a sight 



TRAVELLING 



TRAVELLING 



•825 



of the original work, but the Histoire Pit- 
toresque of Clavel supplies the most promi- 
nent details of all that Grandidier has pre- 
served. .The cathedral of Strasburg was 
commenced in the year 1277, under the 
direction of Erwin of Steinbach. The 
Masons who, under his directions, were 
engaged in the construction of this noblest 
specimen of the Gothic style of architec- 
ture, were divided into the separate ranks 
of Masters, Craftsmen, and Apprentices. 
The place where they assembled was called 
a " hutte," a German word equivalent to 
our English term lodge. They employed 
the implements of masonry as emblems, 
and wore them as insignia. They had cer- 
tain signs and words of recognition, and 
received their new members with peculiar 
and secret ceremonies, admitting, as has 
already been said, many eminent persons, 
and especially ecclesiastics, who were not 
Operative Masons, but who gave to them 
their patronage and protection. 

The fraternity of Strasburg became cele- 
brated throughout Germany, their supe- 
riority was acknowledged by the kindred 
associations, and they in time received the 
appellation of the " haupt hutte," or Grand 
Lodge, and exercised supremacy over the 
hutten of Suabia, Hesse, Bavaria, Franconia, 
Saxony, Thuringia, and the countries bor- 
dering on the river Moselle. The Masters 
of these several Lodges assembled at Ratis- 
bon in 1459, and on the 25th of April con- 
tracted an act of union, declaring the chief 
of the Strasburg Cathedral the only and 
perpetual Grand Master of the General 
Fraternity of Freemasons of* Germany. 
This act of union was definitively adopted 
and promulgated at a meeting held soon 
afterwards at Strasburg. 

Similar institutions existed in France 
and in Switzerland, for wherever Chris- 
tianity had penetrated, there churches and 
cathedrals were to be built, and the Travel- 
ing Freemasons hastened to undertake the 
labor. 

They entered England and Scotland at 
an early period. Whatever may be thought 
of the authenticity of the York and Kil- 
winning legends, there is ample evidence 
of the existence of organized associations, 
gilds, or corporations of Operative Masons 
at an epoch not long after their departure 
from Lombardy. From that period, the 
fraternity, with various intermissions, con- 
tinued to pursue their labors, and con- 
structed many edifices which still remain 
as monuments of their skill as workmen 
and their taste as architects. Kings, in 
many instances, became their patrons, and 
their labors were superintended by power- 
ful noblemen and eminent prelates, who, 
for this purpose, were admitted as members 
5 D 



of the fraternity. Many of the old Charges 
for the better government of their Lodges 
have been preserved, and are still to be 
found in our Books of Constitutions, every 
line of which indicates that they were orig- 
inally drawn up for associations strictly and 
exclusively operative in their character. 

In glancing over the history of this sin- 
gular body of architects, we are struck with 
several important peculiarities. 

In the first place, they were strictly eccle- 
siastical in their constitution. The Pope, 
the supreme pontiff of the Church, was 
their patron and protector. They were 
supported and encouraged by bishops and 
abbots, and hence their chief employment 
appears to have been in the construction 
of religious edifices. Like their ancestors, 
who were engaged in the erection of the 
magnificent Temple of Jerusalem, they de- 
voted themselves to labor for the " House 
of the Lord." Masonry was then, as it had 
been before, and has ever been since, inti- 
mately connected with religion. 

They were originally all operatives. But 
the artisans of that period were not edu- 
cated men, and they were compelled to seek 
among the clergy, the only men of learn- 
ing, for those whose wisdom might con- 
trive, and whose cultivated taste might 
adorn, the plans which they, by their prac- 
tical skill, were to carry into effect. Hence 
the germ of that Speculative Masonry 
which, once dividing the character of the 
fraternity with the Operative, now com- 
pletely occupies it, to the entire exclusion 
of the latter. 

But lastly, from the circumstance of their 
union and concert arose a uniformity of 
design in all the public buildings of that 
period — a uniformity so remarkable as to 
find its explanation only in the fact, that 
their construction was committed through- 
out the whole of Europe, if not always to 
the same individuals, at least to members 
of the same association. The remarks of 
Mr. Hope on this subject are well worthy 
of perusal. "The architects of all the 
sacred edifices of the Latin church, wher- 
ever such arose, — north, south, east, or 
west, — thus derived their science from the 
same central school ; obeyed in their de- 
signs the same hierarchy ; were directed in 
their constructions by the same principles 
of propriety and taste ; kept up with ea'ch 
other, in the most distant parte to which 
they might be sent, the most constant cor- 
respondence ; and rendered every minute 
improvement the property of the whole 
body and a new conquest of the art. The 
result of this unanimity was, that at each 
successive period of the monastic dynasty, 
on whatever point a new church or new 
monastery might be erected, it resembled 



826 



TRAVELLING 



TRESTLE-BOARD 



all those raised at the same period in every 
other place, however distant from it, as if 
both had been built in the same place by 
the same artist. For instance, we find, at 
particular epochs, churches as far distant 
from each other as the north of Scotland 
and the south of Italy, to be minutely 
similar in all the essential characteristics. " 

In conclusion, we may remark, that the 
world is indebted to this association for the 
introduction of the Gothic, or, as it has 
lately been denominated, the pointed style 
of architecture. This style — so different 
from the Greek or Roman orders, whose 
pointed arches and minute tracery distin- 
guish the solemn temples of the olden 
time, and whose ruins arrest the attention 
and claim the admiration of the spectator 
— has been universally acknowledged to be 
the invention of the Travelling Freemasons 
of the Middle Ages. 

And it is to this association of Op- 
erative artists that, by gradual changes 
into a speculative system, we are to trace 
the Freemasons of the present day. 

Travelling Warrants. Warrants 
under which military Lodges are organized, 
and so called because the Lodges which act 
under them are permitted to travel from 
place to place with the regiments to which 
they are attached. See Military Lodges. 

Travenol, Louis. A zealous and 
devoted French Mason of much ability, 
who wrote several Masonic works, which 
were published under the assumed name 
of Leonard Gabanon. The most valuable 
of his productions is one entitled, Cate- 
chisme des Francs- Maqons, precede oVun 
Abrege de VHistoire d'Adoram, etc., pub- 
lished at Paris in 1743. 

Treasure, Incomparable. This 
was a phrase of mystical import with the 
al chemists and hermetic philosophers. Per- 
netty {Dictionnaire Mytho-Hermetique) thus 
defines it. "The incomparable treasure 
is the powder of projection, the source 
of all that is good, since it procures un- 
bounded riches, and a long life, without in- 
firmities, to enjoy them." The "powder 
of projection" was the instrument by 
which they expected to attain to the full 
perfection of their work. What was this 
incomparable treasure was the great secret 
of the hermetic philosophers. They con- 
cealed the true object of their art under a 
symbolic language. " Believest thou, O 
fool," says Artephius, one of them, " that 
we plainly teach this secret of secrets, 
taking our words according to their literal 
signification?" But we do know that it 
was not, as the world supposed, the trans- 
mutation of metals, or the discovery of an 
elixir of life, but the acquisition of divine 
truth. 



Many of the high degrees which were 
fabricated in the last century were founded 
on the hermetic philosophy ; and they, too, 
borrowed from it the idea of an incompar- 
able treasure. Thus in the ultimate degree 
of the Council of Emperors of the East 
and West, which degree became afterwards 
the Sublime Prince of the Royal Secret of 
the Scottish Rite, we find this very expres- 
sion. In the old French rituals we meet 
with this sentence : " Let us now offer to 
the invincible Xerxes our sacred incom- 
parable treasure, and we shall succeed vic- 
toriously." And out of the initial letters 
of the words of this sentence in the orig- 
inal French they fabricated the three most 
important words of the degree. 

This " incomparable treasure " is to the 
Masons precisely what it was to the her- 
metic philosophers — Divine Truth. "As for 
the Treasure," says one of these books, (the 
Lumen de Lumine, cited by Hitchcock,) " it 
is not yet discovered, but it is very near." 

Treasurer. An officer, found in all 
Masonic bodies, whose duty it is to take 
charge of the funds and pay them out 
under proper regulations. He is simply 
the banker of the Lodge or Chapter, and 
has nothing to do with the collection of 
money, which should be made by the Sec- 
retary. He is an elective officer. The 
Treasurer's jewel is a key, as a symbol that 
he controls the chest of the Lodge. His 
position in the Lodge is on the right of the 
Worshipful Master, in front. 

Treasurer, Grand. See Grand 
Treasurer. 

Treasurer, Hermetic. {Tresorier 
hermetique.) A degree in the manuscript 
collection of Peuvret. This collection con- 
tains eight other degrees with a similar 
title, namely : Illustrious Treasurer, Treas- 
urer of Paracelsus, Treasurer of Solomon, 
Treasurer of the Masonic Mysteries, Treas- 
urer of the Number 7, Sublime Treasurer, 
Depositor of the Key of the Grand Work, 
and, lastly, one with the grandiloquent 
title of Grand and Sublime Treasurer, or 
Depositor of the Great Solomon, Faithful 
Guardian of Jehovah. 

Trestle-Board. The trestle-board is 
defined to be the board upon which the 
Master inscribes the designs by which the 
Craft are to be directed in their labors. 
The French and German Masons have con- 
founded the trestle-board with the tracing- 
board ; and Dr. Oliver (Landm., i. 132,) has 
not avoided the error. The two things 
are entirely different. The trestle is a 
framework for a table — in Scotch, trest; 
the trestle-board is the board placed for con- 
venience of drawing on that frame. It con- 
tains nothing but a few diagrams, usually 
geometrical figures. The tracing-board is a 



TRESTLE-BOARD 



TRIAD 



827 



picture formerly drawn on the floor of the 
Lodge, whence it was called a floor-cloth 
or carpet. It contains a delineation of the 
symbols of the degree to which it belongs. 
The trestle-board is to be found only in the 
Entered Apprentice's degree. There is a 
tracing-board in every degree, from the first 
to the highest. And, lastly, the trestle-board 
is a symbol ; the tracing-board is a piece of 
furniture or picture containing the repre- 
sentation of many symbols. 




^if^- 



It is probable that the trestle-board, from 
its necessary use in Operative Masonry, 
was one of the earliest symbols introduced 
into the Speculative system. It is not, 
however, mentioned in the Grand Mys- 
tery, published in 1724. But Prichard, 
who wrote only six years afterwards, de- 
scribes it, under the corrupted name of 
trasel-board, as one of the immovable jewels 
of an Apprentice's Lodge. Browne, in 1800, 
following Preston, fell into the error of 
calling it a tracing-board, and gives from 
the Prestonian lecture what he terms "a 
beautiful degree of comparison," in which 
the Bible is compared to a tracing-board. 
But the Bible is not a collection of sym- 
bols, which a tracing-board is, but a tres- 
tle-board that contains the plan for the 
construction of a spiritual temple. Webb, 
however, when he arranged his system of 
lectures, took the proper view, and restored 
the true word, trestle-board. 

Notwithstanding these changes in the 
name, trestle-board, trasel-board, tracing- 
board, and trestle-board again, the defini- 
tion has continued from the earliest part 
of the last century to the present day the 
same. It has always been enumerated 
among the jewels of the Lodge, although 
the English system says that it is immov- 
able and the American movable; and it 
has always been defined as " a board for 
the master workman to draw his designs 
upon." 

In Operative Masonry, the trestle-board 
is of vast importance. It was on such an 
implement that the genius of the ancient 
masters worked out those problems of 
architecture that have reflected an unfad- 
ing lustre on their skill. The trestle-board 
was the cradle that nursed the infancy of 
such mighty monuments as the cathedrals 



of Strasburg and Cologne; and as they ad- 
vanced in stature, the trestle-board became 
the guardian spirit that directed their 
growth. Often have those old builders 
pondered by the midnight lamp upon their 
trestle-board, working out its designs with 
consummate taste and knowledge, — here 
springing an arch, and turning an angle 
there, until the embryo edifice stood forth 
in all the wisdom, strength, and beauty of 
the Master's art. 

What, then, is its true symbolism in 
Speculative Masonry ? 

To construct his earthly temple, the Op- 
erative Mason followed the architectural 
designs laid down on the trestle-board, or 
book of plans of the architect. By these he 
hewed and squared his materials ; by these 
he raised his walls ; by these he constructed 
his arches ; and by these strength and dura- 
bility, combined with grace and beauty, 
were bestowed upon the edifice which he 
was constructing. 

In the Masonic ritual, the Speculative 
Mason is reminded that, as the Operative 
artist erects his temporal building in ac- 
cordance with the rules and designs laid 
down on the trestle-board of the master 
workman, so should he erect that spiritual 
building, of which the material is a type, in 
obedience to the rules and designs, the pre- 
cepts and commands, laid down by the 
Grand Architect of the Universe in those 
great books of nature and revelation which 
constitute the spiritual trestle - board of 
every Freemason. 

The trestle-board is then the symbol of 
the natural and moral law. Like every 
other symbol of the Order, it is universal 
and tolerant in its application ; and while, 
as Christian Masons, we cling with unfal- 
tering integrity to the explanation which 
makes the Scriptures of both dispensations 
our trestle-board, we permit our Jewish and 
Mohammedan brethren to content them- 
selves with the books of the Old Testament 
or Koran. Masonry does not interfere with 
the peculiar form or development of any 
one's religious faith. All that it asks is 
that the interpretation of the symbol shall 
be according to what each one supposes to 
be the revealed will of his Creator. But 
so rigidly exacting is it that the symbol 
shall be preserved and, in some rational 
way, interpreted, that it peremptorily ex- 
cludes the atheist from its communion, be- 
cause, believing in no Supreme Being — no 
Divine Architect — he must necessarily be 
without a spiritual trestle-board on which 
the designs of that Being may be inscribed 
for his direction. 

Triad. In all the ancient mythologies 
there were triads, which consisted of a mys- 
terious union of three deities. Each triad 



828 



TRIAD 



TRIALS 



was generally explained as consisting of a 
creator, a preserver, and a destroyer. The 
principal heathen triads were as follows : 
the Egyptian, Osiris, Isis, and Horus ; the 
Orphic, Phanes, Uranus, and Kronos; the 
Zoroastric, Ormuzd, Mithras, and Ahriman ; 
the Indian, Brahma, Vishnu, and Siva; 
the Cabiric, Axercos, Axiokersa, and Axi- 
okersos ; the Phoenician, Ashtaroth, Mil com, 
and Chemosh; the Tyrian, Belus, Venus, 
and Thammuz; the Grecian, Zeus, Poseidon, 
and Hades ; the Roman, Jupiter, Neptune, 
and Pluto ; the Eleusinian, Iacchus, Per- 
sephone, and Demeter ; the Platonic, Taga- 
thon, Nous, and Psyche; the Celtic, Hu, 
Ceridwen, and Creirwy; the Teutonic, 
Fenris, Midgard, and Hela; the Gothic, 
Woden, Friga, and Thor; and the Scan- 
dinavians, Odin, Vile, and Ve. Even the 
Mexicans had their triads, which were 
Vitzliputzli, Kaloc, and Tescalipuca. 

This system of triads has, indeed, been so 
predominant in all the old religions, as to 
be invested with a mystical idea ; and hence 
it has become the type in Masonry of the 
triad of three governing officers, who are to 
be found in almost every degree. The 
Master and the two Wardens in the Lodge 
give rise to the Priest, the King, and the 
Scribe in the Royal Arch; to the Com- 
mander, the Generalissimo, and the Captain 
General in Templarism; and in most of 
the high degrees to a triad of three who 
preside under various names. 

We must, perhaps, look for the origin of 
the triads in mythology, as we certainly 
must in Masonry, to the three positions and 
functions of the sun. The rising sun or 
creator of light, the meridian sun or its 
preserver, and the setting sun or its de- 
stroyer. 

Triad Society of China. The San 
Hop Hwai, or Triad Society, is a secret po- 
litical association in China, which has been 
mistaken by some writers for a species of 
Chinese Freemasonry ; but it has in reality 
no connection whatsoever with the Masonic 
Order. In its principles, which are far 
from innocent, it is entirely antagonistic to 
Freemasonry. The Deputy Provincial 
Grand Master of British Masonry in China 
made a statement to this effect in 1855, 
in Notes and Queries, 1st Ser., vol. xii., 
p. 233. 

Trials, Masonic. As the only ob- 
ject of a trial should be to seek the truth 
and fairly to administer justice, in a Ma- 
sonic trial, especially, no recourse should 
ever be had to legal technicalities, whose 
use in ordinary courts appears simply to be 
to afford a means of escape for the guilty. 

Masonic trials are, therefore, to be con- 
ducted in the simplest and least technical 
method, that will preserve at once the 



rights of the Order and of the accused, 
and which will enable the Lodge to obtain 
a thorough knowledge of all the facts in 
the case. The rules to be observed in con- 
ducting such trials have been already laid 
down by me in my Text Booh of Jurispru- 
dence, (pp. 558-564,) and I shall refer to 
them in the present article. They are as 
follows : 

1. The preliminary step in every trial is 
the accusation or charge. The charge 
should always be made in writing, signed 
by the accuser, delivered to the Secretary, 
and read by that officer at the next regular 
communication of the Lodge. The ac- 
cused should then be furnished with an 
attested copy of the charge, and be at the 
same time informed of the time and place 
appointed by the Lodge for the trial. 

Any Master Mason may be the accuser 
of another, but a profane cannot be per- 
mitted to prefer charges against a Mason, 
Yet, if circumstances are known to a pro- 
fane upon which charges ought to be pre- 
dicated, a Master Mason may avail himself 
of that information, and out of it frame an 
accusation, to be presented to the Lodge. 
And such accusation will be received and 
investigated, although remotely derived 
from one who is not a member of the Order. 

It is not necessary that the accuser should 
be a member of the same Lodge. It is 
sufficient if he is an affiliated Mason. I 
say an affiliated Mason ; for it is generally 
held, and I believe correctly, that an un- 
affiliated Mason is no more competent to 
prefer charges than a profane. 

2. If the accused is living beyond the 
geographical jurisdiction of the Lodge, the 
charges should be communicated to him by 
means of a letter through the post-office, 
and a reasonable time should be allowed 
for his answer, before the Lodge proceeds 
to trial. But if his residence be unknown, 
or if it be impossible to hold communica- 
tion with him, the Lodge may then proceed 
to trial — care being had that no undue 
advantage be taken of his absence, and 
that the investigation be as full and impar- 
tial as the nature of the circumstances will 
permit. 

3. The trial must commence at a regular 
communication, for reasons which have 
already been stated; but having com- 
menced, it may be continued at special 
communications, called for that purpose ; 
for, if it was allowed only to be continued 
at regular meetings, which take place but 
once a month, the long duration of time 
occupied would materially tend to defeat 
the ends of justice. 

4. The Lodge must be opened in the 
highest degree to which the accuser has at- 
tained, and the examinations of all wit- 



TRIALS 



TRIANGLE 



829 



nesses must take place in the presence of 
the accused and the accuser, if they desire 
it. It is competent for the accused to em- 
ploy counsel for the better protection of his 
interests, provided such counsel is a Master 
Mason. But if the counsel be a member 
of the Lodge, he forfeits, by his professional 
advocacy of the accused, the right to vote 
at the final decision of the question. 

5. The final decision of the charge, and 
the rendering of the verdict, whatever be 
the rank of the accused, must always be 
made in a Lodge opened on the third de- 
gree; and at the time of such decision, 
both the accuser and the accused, as well 
as his counsel, if he have any, should with- 
draw from the Lodge. 

6. It is a general and an excellent rule, 
that no visitors shall be permitted to be 
present during a trial. 

7. The testimony of Master Masons is 
usually taken on their honor, as such. 
That of others should be by affidavit, or in 
such other manner as both the accuser and 
accused may agree upon. 

8. The testimony of profanes, or of those 
who are of a lower degree than the accused, 
is to be taken by a committee and reported 
to the Lodge, or, if convenient, by the 
whole Lodge, when closed and sitting as 
a committee. But both the accused and 
the accuser have a right to be present on 
such occasions. 

9. When the trial is concluded, the ac- 
cuser and the accused must retire, and the 
Master will then put the question of guilty, 
or not guilty, to the Lodge. 

Not less than two-thirds of the votes 
should be required to declare the accused 
guilty. A bare majority is hardly sufficient 
to divest a brother of his good character, 
and render him subject to what may per- 
haps be an ignominious punishment. But 
on this subject the authorities differ. 

10. If the verdict is guilty, the Master 
must then put the question as to the nature 
and extent of the punishment to be inflicted, 
beginning with expulsion and proceeding, 
if necessary, to indefinite suspension and 
public and private reprimand. To inflict 
expulsion or suspension, a vote of two- 
thirds of those present is required, but for 
a mere reprimand, a majority will be suffi- 
cient. The votes on the nature of the 
punishment should be viva voce, or, rather, 
according to Masonic usage, by a show of 
hands. 

Trials in a Grand Lodge are to be con- 
ducted on the same general principles ; but 
here, in consequence of the largeness of the 
body, and the inconvenience which would 
result from holding the examinations in 
open Lodge, and in the presence of all the 
members, it is more usual to appoint a 




committee, before whom the case is tried, 
and upon whose full report of the testimony 
the Grand Lodge bases its action. And 
the forms of trial in such committees must 
conform, in all respects, to the general 
usage already detailed. 

Triangle. There is no symbol more 
important in its signification, more various 
in its application, or more generally dif- 
fused throughout the whole system of Free- 
masonry, than the triangle. An examina- 
tion of it, therefore, cannot fail to be inter- 
esting to the Masonic student. 

The equilateral triangle appears to have 
been adopted by nearly all the nations of 
antiquity as a symbol of the Deity, in some 
of his forms or emanations, and hence, pro- 
bably, the prevailing influ- 
ence of this symbol was car- 
ried into the Jewish system, 
where the yod within the 
triangle was made to repre- 
sent the Tetragrammaton, 
or sacred name of God. 

The equilateral triangle, says Bro. D. W. 
Nash, (Preem. Mag., iv. 294,) "viewed in 
the light of the doctrines of those who gave 
it currency as a divine symbol, represents 
the Great First Cause, the creator and con- 
tainer of all things, as one and indivisible, 
manifesting himself in an infinity of forms 
and attributes in this visible universe." 

Among the Egyptians, the darkness 
through which the candidate for initiation 
was made to pass was symbolized by the 
trowel, an important Masonic implement, 
which in their system of hieroglyphics has 
the form of a triangle. The equilateral tri- 
angle they considered as the most perfect 
of figures, and a representative of the great 
principle of animated existence, each of its 
sides referring to one of the three depart- 
ments of creation, the animal, vegetable, and 
mineral. 

The equilateral triangle is to be found 
scattered throughout the Masonic system. 
It forms in the Koyal Arch the figure 
within which the jewels of the officers are 
suspended. It is in the ineffable degrees 
the sacred delta, everywhere presenting 
itself as the symbol of the Grand Architect 
.of the Universe. In Ancient Craft Ma- 
sonry, it is constantly exhibited as the ele- 
ment of important ceremonies. The seats 
of the principal officers are arranged in a 
triangular form, the three lesser lights have 
the same situation, and the square and com- 
pass form, by their union on the greater 
light, two triangles meeting at their bases. 
In short, the equilateral triangle may be 
considered as one of the most constant 
forms of Masonic symbolism. 

The right-angled triangle is another form 
of this figure which is deserving of atten- 



830 



TRIANGLE 



TRIANGLE 



tion. Among the Egyptians, it was the 
symbol of universal nature ; the base repre- 
senting Osiris, or the male principle; the 
perpendicular, Isis, or the female principle ; 
and the hypothenuse, Horus, their son, or 
the product of the male and female prin- 
ciple. 




Osiris-male. 



This symbol was received by Pythagoras 
from the Egyptians during his long sojourn 
in that country, and with it he also learned 
the peculiar property it possessed, namely, 
that the sum of the squares of the two shorter 
sides is equal to the square of the longest 
side — symbolically expressed by the for- 
mula, that the product of Osiris and Isis is 
Horus. This figure has been adopted in 
the °third degree of Masonry, and will be 
there recognized as the forty-seventh prob- 
lem of Euclid. 

Triangle, Double. See Seal of Sol- 
omon and Shield of David. 

Triangle of Pythagoras. See 
Pentalpha. 

Triangle, Radiated. A triangle 
placed within and surrounded by a circle 
of rays. This circle is called, in Christian 




art, "a glory." When this glory is dis- 
tinct from the triangle, and surrounds it in 
the form of a circle, it is then an emblem 
of God's eternal glory. This is the usual 
form in religious uses. But when, as is 
most usual in the Masonic symbol, the rays 
emanate from the centre of the triangle, 
and, as it were, enshroud it in their bril- 
liancy, it is symbolic of the Divine Light. 
The perverted ideas of the Pagans referred 
these rays of light to their sun-god and 
their Sabian worship. 




But the true Masonic idea of this glory 
is, that it symbolizes that Eternal Light 
of Wisdom which surrounds the Supreme 
Architect as a sea of glory, and from him 
as a common centre emanates to the uni- 
verse of his creation. 

Triangle, Triple. The pentalpha, 
or triangle of Pythagoras, is usually called 
also the triple triangle, 
because three triangles 
are formed by the in- 
tersection of its sides. 
But there is another 
variety of the triple tri- 
angle which is more 
properly entitled to the 
appellation, and which is made in the an- 
nexed form. 

It will be familiar to the Knight Tem- 
plar as the form of the jewel worn by the 
Prelate of his Order. Like every modifi- 
cation of the triangle, it is a symbol of the 
Deity ; but as the degree of Knight Tem- 
plar appertains exclusively to Christian 
Masonry, the triple triangle there alludes 
to the mystery of the Trinity. In the 
Scottish Rite degree of Knight of the East 
the symbol is also said to refer to the triple 
essence of Deity; but the symbolism is 
made still more mystical by supposing that 
it represents the sacred number 81, each 
side of the three triangles being equivalent 
to 9, which again is the square of 3, the 
most sacred number in Freemasonry. In 
the twentieth degree of the Ancient and 
Accepted Scottish Rite, or that of " Grand 
Master of all Symbolic Lodges," it is said 
that the number 81 refers to the triple 
covenant of God, symbolized by a triple 
triangle said to have been seen by Solomon 
when he consecrated the Temple. Indeed, 
throughout the ineffable and the philo- 
sophic degrees, the allusions to the triple 
triangle are much more frequent than they 
are in Ancient Craft Masonry. 




The Indian trimourti, or triple triangle 



TRIBE 



TRIBUNAL 



831 



of the Hindus, is of a different form, con- 
sisting of three concentric triangles. In 
the centre is the sacred triliteral name, 
AUM. The interior triangle symbolizes 
Brahma, Vishnu, and Siva; the middle 
one, Creation, Preservation, and Destruc- 
tion ; and the exterior one, Earth, Water, 
and Air. 

Tribe of Judah, Lion of the. 
The connection of Solomon, as the chief of 
the tribe of Judah, with the lion, which 
was the achievement of the tribe, has 
caused this expression to be referred, in the 
third degree, to him who brought light and 
immortality to light. The old Christian 
interpretation of the Masonic symbols here 
prevails ; and in Ancient Craft Masonry all 
allusions to the lion, as the lion's paw, the 
lion's grip, etc., refer to the doctrine of the 
resurrection taught by him who is known 
as " the lion of the tribe of Judah." The 
expression is borrowed from the Apoca- 
lypse, (v. 5:) "Behold, the Lion which is of 
the tribe of Judah, the Root of David, hath 
prevailed to open the book, and to loose the 
seven seals thereof." The lion was also a 
mediaeval symbol of the resurrection, the 
idea being founded on a legend. The poets 
of that age were fond of referring to this 
legendary symbol in connection with the 
scriptural idea of the " tribe of Judah." 
Thus Adam de St. Victor, in his poem De 
Besurrectione Domini, says : 

" Sic de Juda Leo fortis, 
Fractis portis dirae mortis 
Die surgit tertia, 
Rugiente voce Patris." 
i. e., 

Thus the strong lion of Judah, 

The gates of cruel death being broken, 

Arose on the third day 

At the loud-sounding voice of the Father. 

The lion was the symbol of strength and 
sovereignty, in the human -headed figures 
of the Nimrod gateway, and in other Baby- 
lonish remains. In Egypt, it was wor- 
shipped at the city of Leontopolis as typi- 
cal of Dom, the Egyptian Hercules. Plu- 
tarch says that the Egyptians ornamented 
their temples with gaping lions' mouths, 
because the Nile began to rise when the 
sun was in the constellation Leo. Among 
the Talmudists there was a tradition of the 
lion, which has. been introduced into the 
higher degrees of Masonry. 

But in the symbolism of Ancient Craft 
Masonry, where the lion is introduced, as in 
the third degree, in connection with the 
" lion of the tribe of Judah," he becomes 
simply a symbol of the resurrection ; thus 
restoring the symbology of the mediaeval 
ages, which was founded on a legend that 
the lion's whelp was born dead, and only 



| brought to life by the roaring of its sire. 
Philip de Thaun, in his Bestiary, written 
in the twelfth century, gives the legend, 
which has thus been translated by Mr. 
Wright from the original old Norman 
French : 

"Know that the lioness, if she bring 
forth a dead cub, she holds her cub and 
the lion arrives ; he goes about and cries, 
till it revives on the third day .... Know 
that the lioness signifies St. Mary, and the 
lion Christ, who gave himself to death for 
the people; three days he lay in the earth 

to gain our souls By the cry of the 

lion they understand the power of God, by 
which Christ was restored to life and robbed 
hell." 

The phrase, "lion of the tribe of Judah," 
therefore, when used in the Masonic ritual, 
referred in its original interpretation to 
Christ, him who " brought life and immor- 
tality to light." 

Tribes of Israel. All the twelve 
tribes of Israel were engaged in the con- 
struction of the first Temple. But long 
before its destruction, ten of them revolted, 
and formed the nation of Israel ; while the 
remaining two, the tribes of Judah and 
Benjamin, retained possession of the Tem- 
ple and of Jerusalem under the name of the 
kingdom of Judah. To these two tribes 
alone, after the return from the captivity, 
was intrusted the building of the second 
Temple. Hence in the high degrees, which, 
of course, are connected for the most part 
with the Temple of Zerubbabel, or with 
events that occurred subsequent to the de- 
struction of that of Solomon, the tribes of 
Judah and Benjamin only are referred to. 
But in the primary degrees, which are based 
on the first Temple, the Masonic references 
always are to the twelve tribes. Hence in 
the old lectures the twelve original points 
are explained by a reference to the twelve 
tribes. See Twelve Original Points of -Ma- 
sonry. 

Tribunal. The modern statutes of 
the Supreme Council of the Ancient and 
Accepted Scottish Rite for the Southern 
Jurisdiction of the United States direct 
trials of Masonic offences, committed by any 
brethren of the Rite above the 18th degree, 
to be held in a court called a Tribunal of 
the Thirty-First degree, to be composed of 
not less nor more than nine members. An 
appeal lies from such a Tribunal of Inspec- 
tors Inquisitors to the Grand Consistory 
or the Supreme Council. 

Tribunal, Supreme. 1. The sev- 
enty-first degree of the Rite of Mizraim. 
2. The meeting of Inquisitors Inspectors 
of the thirty-first degree of the Ancient 
and Accepted Scottish Rite according to 
the modern ritual of the Mother Council. 



832 



TRILITERAL 



TROWEL 



Tri literal Ifame. The sacred name 
of God among the Hindus is so called be- 
cause it consists of the three letters, A U M. 
See Aum. 

Trinidad. Masonry was introduced 
into the island of Trinidad by the estab- 
lishment of a Lodge called " Les Freres 
Unis," under a Charter from the Grand 
Lodge of Pennsylvania, in 1797. A Charter 
had been granted the year before by the 
Grand Orient of France, but never acted 
on, in consequence of the suspension of 
that body by the French Revolution. In 
1804, the Grand Lodge of Pennsylvania, in 
its capitular capacity, granted a Charter for 
a Royal Arch Chapter, which continued to 
meet until 1813, when it obtained a new 
Warrant of Constitution from the Supreme 
Chapter of Scotland. In 1814, Templar 
Masonry was established by a Deuchar 
Warrant from the Grand Conclave of Scot- 
land. In 1819, a Council of Royal and 
Select Masters was established. Trinidad 
has at present a Provincial Grand Lodge 
under the Grand Lodge of Scotland, and 
there are also several Lodges under the 
Grand Lodge of England. 

Trinosophs. The Lodge of the Tri- 
nosophs was instituted at Paris by the cel- 
ebrated Ragon, October 15, 1816, and in- 
stalled by the Grand Orient, January 11, 
1817. The word Trinosophs is derived from 
the Greek, and signifies students of three sci- 
ences, in allusion to the three primitive de- 
grees, which were the especial object of 
study by the members; although they 
adopted both the French and Scottish 
Rites, to whose high degrees, however, they 
gave their own philosophical interpreta- 
tion. It was before this Lodge that Ragon 
delivered his Interpretative and Philosophic 
Course of Initiations. The Lodge was com- 
posed of some of the most learned Masons 
of France, and played an important part in 
Masonic literature. No Lodge in France 
has obtained so much celebrity as did the 
Trinosophs. It was connected with a Chap- 
ter and Council in which the high degrees 
were conferred, but the Lodge confined 
itself to the three symbolic degrees, which 
it sought to preserve in the utmost purity. 

Triple Alliance. An expression in 
the high degrees, which, having been trans- 
lated from the French rituals, should have 
more properly been the triple covenant. It 
is represented by the triple triangle, and 
refers to the covenant of God with his peo- 
ple, that of King Solomon with Hiram of 
Tyre, and that which binds the fraternity 
of Masons. 

Triple Tail. The tau cross, or cross 
of St. Anthony, is a cross in the form of a 
Greek T. The triple tau is a figure formed by 
three of these crosses meeting in a point, and 



therefore resembling a letter T resting on 
the traverse bar of an H. This emblem, 

S placed in the centre of a 
triangle and circle — both 
emblems of the Deity — con- 
stitutes the jewel of the 
Royal Arch as practised in 
England, where it is so 
highly esteemed as to be 
called the " emblem of all 
emblems," and "the grand 
emblem of Royal Arch Ma- 
sonry." It was adopted in the same form, 
as the Royal Arch badge, by the General 
Grand Chapter of the United States in 1859 ; 
although it had previously been very gener- 
ally recognized by American Masons. It 
is also found in the capitular Masonry of 
Scotland. .(See Royal Arch Badge.) 

The original signification of this emblem 
has been variously explained. Some sup- 
pose it to include the initials of the Temple 
of Jerusalem, T. H., Templum Hierosolymce ; 
others, that it is a symbol of the mystical 
union of the Father and Son, H signifying 
Jehovah, and T, or the cross, the Son. A 
writer in Moore's Magazine ingeniously 
supposes it to be a representation of three 
T squares, and that it alludes to the three 
jewels of the three ancient Grand Masters. 
It has also been said that it is the mono- 
gram of Hiram of Tyre; and others assert 
that it is only a modification of the Hebrew 
letter shin, $, which was one of the Jewish 
abbreviations of the sacred name. Oliver 
thinks, from its connection with the circle 
and triangle in the Royal Arch jewel, that 
it was intended to typify the sacred name 
as the author of eternal life. The English 
Royal Arch lectures say that "by its inter- 
section it forms a given number of angles 
that may be taken in five several combina- 
tions ; and, reduced, their amount in right 
angles will be found equal to the five Pla- 
tonic bodies which represent the four ele- 
ments and the sphere of the Universe." 
Amid so many speculations, I need not hesi- 
tate to offer one of my own. The Prophet 
Ezekiel speaks of the tau or tau cross as 
the mark distinguishing those who were 
to be saved, on account of their sorrow for 
their sins, from those who, as idolaters, 
were to be slain. It was a mark or sign of 
favorable distinction; and with this allu- 
sion we may, therefore, suppose the triple 
tau to be used in the Royal Arch degree as 
a mark designating and separating those 
who know and worship the true name of 
God from those who are ignorant of that 
august mystery. 

Trivinm. See Quadrivium. 
Trowel. An implement of Operative 
Masonry, which has been adopted by spec- 
ulative Masons as the peculiar working- 



TROWEL 



TRUST 



833 



tool of the Master's degree. By this im- 
plement, and its use in Operative Masonry 
to spread the cement which binds all the 
parts of the building into one common 
mass, we are taught to spread the cement 
of affection and kindness, which unites all 
the members of the Masonic family, where- 
soever dispersed over the globe, into one 
companionship of Brotherly Love. 

This implement is considered the appro- 
priate working-tool of a Master Mason, be- 
cause, in Operative Masonry, while the Ap- 
prentice is engaged in preparing the rude 
materials, which require only the gauge and 
gavel to give them their proper shape, the 
Fellow Craft places them in their proper 
position by means of the plumb, level, and 
square ; but the Master Mason alone," hav- 
ing examined their correctness and proved 
them true and trusty, secures them perma- 
nently in their place by spreading, with 
the trowel, the cement that irrevocably 
binds them together. 

The trowel has also been adopted as the 
jewel of the Select Master. But its uses 
in this degree are not symbolical. They 
are simply connected with the historical 
legend of the degree. 

Trowel and Sword. When Nehe- 
miah received from Artaxerxes Longi- 
manus the appointment of Governor of 
Judea, and was permitted to rebuild the 
walls of Jerusalem, and to restore the city 
to its former fortified condition, he met 
with great opposition from the Persian 
satraps, who were envious of his favor with 
the king, and from the heathen inhabitants 
of Samaria, who were unwilling to see the 
city again assume its pristine importance. 
The former undertook to injure him with 
Artaxerxes by false reports of his seditious 
designs to restore the independent kind- 
dom of Judea. The latter sought to ob- 
struct the workmen of Nehemiah in their 
labors, and openly attacked them. Nehe- 
miah took the most active measures to re- 
fute the insidious accusations of the first, 
and to repel the more open violence of the 
latter. Josephus says [Antiq., B. XI., ch. 
vi., \ 8,) that he gave orders that the builders 
should keep their ranks, and have their 
armor on while they were building ; and, 
accordingly, the mason had his sword on 
as well as he that brought the materials for 
building. 

Zerubbabel had met with similar opposi- 
tion from the Samaritans while rebuilding 
the Temple ; and although the events con- 
nected with Nehemiah's restoration of the 
walls occurred long after the completion 
of the second Temple, yet the Masons have 
in the high degrees referred them to the 
time of Zerubbabel. Hence in the fifteenth 
degree of the Scottish Rite, or the Knight 
5E 53 



of the East, which refers to the building 
of the Temple of Zerubbabel, we find this 
combination of the trowel and the sword 
adopted as a symbol. The old ritual of 
that degree says that Zerubbabel, being in- 
formed of the hostile intentions of the false 
brethren from Samaria, " ordered that all 
the workmen should be armed with the 
trowel in one hand and the sword in the 
other, that while they worked with the one 
they might be enabled to defend themselves 
with the other, and ever repulse the enemy 
if they should dare to present themselves." 

In reference to this idea, but not with 
chronological accuracy, the trowel and 
sword have been placed crosswise as sym- 
bols on the tracing-board of the English 
Royal Arch. 

Oliver correctly interprets the symbol of 
the trowel and sword as signifying that, 
" next to obedience to lawful authority, a 
manly and determined resistance to lawless 
violence is an essential part of social duty." 

Trowel, Society of the. Vasari, 
in his Lives of the Painters and Sculptors 
(life of G. F. Rustici), says that about the 
year 1512 there was established at Florence 
an association which counted among its 
members some of the most distinguished 
and learned inhabitants of the city. It 
was the " Societa della Cucchiara," or the 
Society of the Trowel. Vasari adds that its 
symbols were the trowel, the hammer, the 
square, and the level, and had for its patron 
St. Andrew, which makes Reghellini think, 
rather illogically, that it had some relation 
to the Scottish Rite. Lenning, too, says 
that this society was the first appearance 
of Freemasonry in Florence. It is to be 
regretted that such misstatements of Ma- 
sonic history should be encouraged by 
writers of learning and distinction. The 
perusal of the account of the formation of 
this society, as given by Vasari, shows that 
it had not the slightest connection with 
Freemasonry. It was simply a festive as- 
sociation, or dinner-club of Florentine 
artists ; and it derived its title from the ac- 
cidental circumstance that certain painters 
and sculptors, dining together in a garden, 
found not far from their table a mass of 
mortar, in which a trowel was sticking. 
Some rough jokes passed thereupon, in the 
casting of the mortar on each other, and 
the calling for the trowel to scrape it off. 
Whereupon they resolved to form an asso- 
ciation to dine together annually, and, in 
memorial of the ludicrous event that had 
led to their establishment, they called them- 
selves the Society of the Trowel. 

True Masons. See Academy of True 
Masons. 

Trust in God. Every candidate on 
his initiation is required *» d^la^e that 



834 



TRUTH 



TSCHOUDY 



his trust is in God. And so he who denies 
the existence of a Supreme Being is de- 
barred the privilege of initiation, for athe- 
ism is a disqualification for Masonry. This 
pious principle has distinguished the Fra- 
ternity from the earliest period ; and it is 
a happy coincidence, that the company of 
Operative Freemasons instituted in 1477 
should have adopted, as their motto, the 
truly Masonic sentiment, "The Lord is 
all our Trust." 

Truth. The real object of Freema- 
sonry, in a philosophical and religious sense, 
is the search for truth. This truth is, 
therefore, symbolized by the Word. From 
the first entrance of the Apprentice into 
the Lodge, until his reception of the high- 
est degree, this search is continued. It is 
not always found, and a substitute must 
sometimes be provided. Yet whatever be 
the labors he may perform, whatever the 
ceremonies through which he may pass, 
whatever the symbols in which he may be 
instructed, whatever the- reward he may 
obtain, the true end of all is the attainment 
of truth. This idea of truth is not the 
same as that expressed in the lecture of 
the first degree, where Brotherly Love, Re- 
lief, and Truth are there said to be the 
" three great tenets of a Mason's profession." 
In that connection, truth, which is called a 
" divine attribute, the foundation of every 
virtue," is synonymous with sincerity, hon- 
esty of expression, and plain dealing. The 
higher idea of truth w T hich pervades the 
whole Masonic system, and which is sym- 
bolized by the Word, is that which is prop- 
erly expressed to a knowledge of God. 

Tschoudy, Louis Theodore. 
Michaud spells the name Tschudi, but Len- 
ning, Thory, Eagon, Oliver, and all other 
Masonic writers, give the name as Tschoudy, 
which form, therefore, I adopt as the most 
usual, if not the most correct, spelling. 

The Baron de Tschoudy was born at 
Metz, in 1720. He was descended from a 
family originally of the Swiss canton of 
Glaris, but which had been established in 
France since the commencement of the six- 
teenth century. He was a counsellor of 
State and member of the Parliament of 
Metz ; but the most important events of his 
life are those which connect him with the 
Masonic institution, of which he was a 
zealous and learned investigator. He was 
one of the most active apostles of the school 
of Ramsay, and adopted his theory of the 
Templar origin of Masonry. Having ob- 
tained permission from the king to travel, 
he went to Italy, in 1752, under the assumed 
name of the Chevalier de Lussy. There he 
excited the anger of the papal court by the 
publication at the Hague, in the same year, 
of a book entitled, Etrenne au Pape, ou les 



Francs- Magons Venges; i. e., "A New Year' * 
Gift for the Pope, or the Free Masons 
Avenged." This was a caustic commentary 
on the bull of Benedict XIV. excommunicat- 
ing the Freemasons. It was followed, in the 
same year, by another work entitled, Le Vat- 
ican Venge; i. e. } " The Vatican Avenged;" 
an ironical apology, intended as a sequence 
to the former book. These two works sub- 
jected him to such persecution by the 
Church that he was soon compelled to seek 
safety in flight. 

He next repaired to Russia, where his 
means of living became so much impaired 
that, Michaud says, he was compelled to 
enter the company of comedians of the Em- 
press Elizabeth. From this condition he 
was relieved by Count Ivan Schouwalon, 
who made him his private secretary. He 
was also appointed the secretary of the 
Academy of Moscow, and governor of the 
pages at the court. But this advancement 
of his fortunes, and the fact of his being a 
Frenchman, created for him many enemies, 
and he was compelled at length to. leave 
Russia and return to France. There, how- 
ever, the persecutions of his enemies pur- 
sued him, and on his arrival at Paris he 
was sent to the Bastile. But the interces- 
sion of his mother with the Empress Eliza- 
beth and with the Grand Duke Peter was 
successful, and he was speedily restored to 
liberty. He then retired to Metz, and for 
the rest of his life devoted himself to the 
task of Masonic reform and the fabrication 
of new systems. 

In 1762, the Council of Knights of the 
East was established at Paris. Ragon says 
{Orthod. Magon., p. 137,) that "its ritual 
was corrected by the Baron de Tschoudy, 
the author of the Blazing Star." But this 
is an error. Tschoudy was then at Metz, 
and his work and system of the Blazing 
Star did not appear until four years after- 
wards. It is at a later date that Tschoudy 
became connected with the Council. 

In 1766 he published, in connection with 
Bardon-Duhamel, his most important work, 
entitled, L'JEloile Flamboyante, ou la Societe 
des Francs- Magons consider ee sous tous les 
Aspects; i. e., "The Blazing Star, or the 
Society of Freemasons considered under 
every point of view." 

In the same year he repaired to Paris, 
with the declared object of extending his 
Masonic system. He then attached him- 
self to the Council of Knights of the East, 
which, under the guidance of the tailor 
Pirlet, had seceded from the Council of 
Emperors of the East and West. Tschoudy 
availed himself of the ignorance and of 
the boldness of Pirlet to put his plan of re- 
form into execution by the creation of new 
degrees. 



TUAPHOLL 



TUBAL 



)00 



In Tschoudy's system, however, as de- 
veloped in the L'Etoile Flamboyante, he 
does not show himself to be the advocate 
of the high degrees, which, he says, are 
"an occasion of expense to their dupes, 
and an abundant and lucrative resource for 
those who make a profitable traffic of their 
pretended instructions." He recognizes the 
three symbolic degrees because their gra- 
dations are necessary in the Lodge, which 
he viewed as a school; and to these he adds 
a superior class, which may be called the 
architects, or by any other name, provided 
we attach to it the proper meaning. All 
the high degrees he calls "Masonic rev- 
eries," excepting two, which he regards as 
containing the secrect, the object, and the 
essence of Masonry, namely, the Scottish 
Knight of St. Andrew and the Knight of 
Palestine. The former of these degrees 
was composed by Tschoudy, and its ritual, 
which he bequeathed, with other manu- 
scripts, to the Council of Knights of the 
East and West, was published in 1780, 
under the title of Ecossais de Saint Andre, 
contenant le developpement total de Vart royal 
de la Franche-Magonnerie. Subsequently, 
on the organization of the Ancient and Ac- 
cepted Scottish Eite, the degree was adopt- 
ed as the twenty-ninth of its series, and is 
considered as one of the most important 
and philosophic of the Scottish system. 
Its fabrication is, indeed, an evidence of 
the intellectual genius of its inventor. 

Bagon, in his Orthodoxie Magonnique, at- 
tributes to Tschoudy the fabrication of the 
Eite of Adonhiramite Masonry, and the 
authorship of the Recueil Precieux, which 
contains the description of the Eite. But 
the first edition of the Recueil, with the ac- 
knowledged authorship of Guillaume de 
St. Victor, appeared in 1781. This is prob- 
ably about the date of the introduction of 
the Eite, and is just twelve years after 
Tschoudy had gone to his eternal rest. 

Tschoudy also indulged in light litera- 
ture, and several romances are attributed 
to him, the only one of which now known, 
entitled Therese Pkilosophe, does not add to 
his reputation. 

Chemins Despontes {Encyc. Magon., i. 
143,) says: "The Baron Tschoudy, whose 
birth gave him a distinguished rank in so- 
ciety, left behind him the reputation of an 
excellent man, equally remarkable for his 
social virtues, his genius, and his military 
talents." Such appears to have been the 
general opinion of those who were his con- 
temporaries or his immediate successors. 
He died at Paris, May 28, 1769. 

Tuaplioll. A term used by the Dru- 
ids to designate an unhallowed circumam- 
bulation around the sacred cairn, or altar ; 
the movement being against the sun, that 



is, from west to east by the north, the cairn 
being on the left hand of the circumambu- 
lator. 

Tubal Cain. Of Tubal Cain, the sa- 
cred writings, as well as the Masonic le- 
gends, give us but scanty information. All 
that we hear of him in the book of Gen- 
esis is that he was the son of Lamech and 
Zillah, and was "an instructor of every 
artificer in brass and iron." The Hebrew 
original does not justify the common ver- 
sion, for w\dl, lotesh, does not mean " an in- 
structor," but "a sharpener," — one who 
whets or sharpens instruments. Hence 
Dr. Eaphall translates the passage as one 
"who sharpened various tools in copper 
and iron." The authorized version has, 
however, almost indelibly impressed the 
character of Tubal Cain as the father of 
artificers; and it is in this sense that he 
has been introduced from a very early pe- 
riod into the legendary history of Masonry. 

The first Masonic reference to Tubal 
Cain is found jn the " Legend of the Craft," 
where he is called " the founder of smith- 
craft." I cite this part of the legend from 
the Dowland MS. simply because of its 
more modern orthography; but the story 
is substantially the same in all the old 
manuscript Constitutions. In that Manu- 
script we find the following account of 
Tubal Cain : 

" Before Noah's flood, there was a man 
called Lamech, as it is written in the Bible, 
in the fourth chapter of Genesis ; and this 
Lamech had two wives, the one named 
Ada and the other named Zilla;' by his 
first wife, Ada, -he got two sons, the one 
Jubel, and the other Jubal: and .by the 
other wife he got a son and a daughter. 
And these four children founded the be- 
ginning of all the sciences in the world. 
The elder son, Jabel, founded the science 
of geometry, and he carried flocks of sheep 
and lambs into the fields, and first built 
houses of stone and wood, as it is noted in 
the chapter above named. And his brother 
Jubal founded the science of music and 
songs of the tongue, the harp and organ. 
And the third brother, Tubal Cain, found- 
ed smith-craft, of gold, silver, copper, iron, 
and steel, and the daughter founded the 
art of weaving. And these children knew 
well that God would take vengeance for 
sin, either by fire or water, wherefore they 
wrote the sciences that they had found, on 
two pillars that they might be found after 
Noah's flood. The one pillar was marble, 
for that would not burn with fire ; and the 
other was of brass, for that would not 
drown in water." 

Similar to this is an old Eabbinical tra- 
dition, which asserts that Jubal, who was 
the inventor of writing as well as of music. 



836 



TUBAL 



TUBAL 



having heard Adam say that the universe 
would be twice destroyed, once by fire and 
once by water, inquired which catastrophe 
would first occur; but Adam refusing to 
inform him, he inscribed the system of 
music which he had invented upon two 
pillars of stone and brick. A more modern 
Masonic tradition ascribes the construction 
of these pillars to Enoch. 

To this account of Tubal Cain must be 
added the additional particulars, recorded 
by Josephus, that he exceeded all men in 
strength, and was renowned for his warlike 
achievements. 

The only other account of the proto- 
metallurgist that we meet with in any an- 
cient author is that which is contained in 
the celebrated fragment of Sanconiatho, 
who refers to him under the name of 
Chrysor, which is evidently, as Bochart 
affirms, a corruption of the Hebrew chores 
ur, a worker in fire, that is, a smith. San- 
coniatho was a Phoenician author, who is 
supposed to have flourished before the 
Trojan war, probably, as Sir William 
Drummond suggests, about the time when 
Gideon was Judge of Israel, and who col- 
lected the different accounts and traditions 
of the origin of the world which were ex- 
tant at the period in which he lived. A 
fragment only of this work has been pre- 
served, which, translated into Greek by 
Philo Byblius, was inserted by Eusebius in 
his Prceparatio Evangelica, and has thus 
been handed down to the present day. 
That portion of the history by Sanconiatho, 
which refers to Tubal Cain, is contained in 
the following words : 

" A long time after the generation of 
Hypsoaranios, the inventors of hunting 
and fishing, Agreas and Alieas, were born ; 
after whom the people were called hunters 
and fishers, and from whom sprang two 
brothers, who discovered iron, and the 
manner of working it. One of these two, 
called Chrysor, was skilled in eloquence, 
and composed verses and prophecies. He 
was the same with Hephaistos, and in- 
vented fishing-hooks, bait for taking fish, 
cordage and rafts, and was the first of all 
mankind who had navigated. He was 
therefore worshipped as a god after his 
death, and was called Diamichios. It is 
said that these brothers were the first who 
contrived partition walls of brick." 

Hephaistos, it will be observed, is the 
Greek of the god who was called by the 
Romans Vulcan. Hence the remark of 
Sanconiatho, and the apparent similarity 
of names as well as occupations, have led 
some writers of the last, and even of the 
present, century to derive Vulcan from 
Tubal Cain by a process not very devious, 
and therefore familiar to etymologists. By 



the omission in Tubal Cain of the initial 
T, which is the Phoenician article, and its 
valueless vowel, we get Balcan, which, by 
the interchangeable nature of B and V, is 
easily transformed to Vulcan. 

" That Tubal Cain," says Bishop Stilling- 
fleet, (Orig. Sac. } p. 292,) "gave first occa- 
sion to the name and worship of Vulcan, 
hath been very probably conceived, both 
from the very great affinity of the names, 
and that Tubal Cain is expressly mentioned 
to be an instructor of every artificer in 
brass and iron, and as near relation as 
Apollo had to Vulcan, Jubal had to Tubal 
Cain, who was the inventor of music, or 
the father of all such as handle the harp 
and organ, which the Greeks attribute to 
Apollo." 

Vossius, in his treatise Be Idolatria, 
(lib. i., cap. 36,) makes this derivation of 
Vulcan from Tubal Cain. But Bryant, in 
his Analysis of Ancient Mythology, (vol. i., 
p. 139,) denies the etymology, and says 
that among the Egyptians and Babyloni- 
ans, Vulcan was equivalent to Orus or 
Osiris, symbols of the sun. He traces the 
name to the words Baal Cohen, Holy Bel, 
or sacred Lord. Bryant's etymology may 
be adopted, however, without any inter- 
ference with the identity of Vulcan and 
Tubal Cain. He who discovered the uses 
of fire, may well, in the corruptions of idola- 
try, have typified the solar orb, the source 
of all heat. It might seem that Tubal is 
an attribute compounded of the definite 
particle T and the word Baal, signifying 
Lord. Tubal Cain would then signify " the 
Lord Cain." Again, dhu or du, in Arabic, 
signifies Lord ; and we trace the same signi- 
fication of this affix, in its various inter- 
changeable forms of Du, Tu, and Di, in 
many Semitic words. But the question of 
the identical origin of Tubal Cain and 
Vulcan has at length been settled by the 
researches of comparative philologists. 
Tubal Cain is Semitic in origin, and 
Vulcan is Aryan. The latter may be 
traced to the Sanscrit ulka, a firebrand, 
from which we get also the Latin fulgur 
and fulraen, names of the lightning. 

From the mention made of Tubal Cain 
in the " Legend of the Craft," the word was 
long ago adopted as significant in the pri- 
mary degrees, and various attempts have 
been made to give it an interpretation. 

Hutchinson, in an article in his Spirit of 
Masonry devoted to the consideration of 
the third degree, has the following refer- 
ence to the word : 

" The Mason advancing to this state of 
Masonry, pronounces his own sentence, as 
confessional of the imperfection of the 
second stage of his profession, and as pro- 
bationary of the exalted degree to which 



TUNE 



TURKEY 



837 



he aspires, in the Greek distich, Tv/j./3ovxoeu, 
(tumbonchoeo,) Struo tumulum: 'I prepare 
my sepulchre; I make my grave in the 
pollutions of the earth; I am under the 
shadow. of death.' This distich has been 
vulgarly corrupted among us, and an ex- 
pression takes place scarcely similar in 
sound, and entirely inconsistent with Ma- 
sonry, and unmeaning in itself." 

But however ingenious this interpretation 
of Hutchinson may be, it is generally ad- 
mitted that it is incorrect. 

The modern English Masons, and through 
them the French, have derived Tubal Cain 
from the Hebrew tebel, earth, and kanah, to 
acquire possession, and, with little respect 
for the grammatical rules of the Hebrew 
language, interpret it as meaning worldly 



In the Hemming lectures, now the au- 
thorized English system, we find the an- 
swer to the question, " What does Tubal 
Cain denote?" is "Worldly possessions." 
And Delaunay, in his Thuilleur, (p. 17,) de- 
hies the reference to the proto-smith, and 
says : " If we reflect on the meaning of the 
two Hebrew words, we will easily recog- 
nize in their connection the secret wish of 
the hierophant, of the Templar, of the 
Freemason, and of every mystical sect, to 
govern the world in accordance with its 
own principles and its own laws." It is for- 
tunate, I think, that the true meaning of the 
words will authorize no such interpretation. 
The fact is, that even if Tubal Cain were 
derived from tebel and kanah, the precise 
rules of Hebrew construction would forbid 
affixing to their union any such meaning 
as " worldly possessions." Such an inter- 
pretation of it in the French and English 
systems is, therefore, a very forced and in- 
accurate one. 

The use of Tubal Cain as a significant 
word in the Masonic ritual is derived from 
the " Legend of the Craft," by which the 
name was made familiar to the Operative 
and then to the Speculative Masons ; and it 
refers not symbolically, but historically to 
his scriptural and traditional reputation as 
an artificer. If he symbolized anything, it 
would be labor ; and a Mason's labor is to 
acquire truth, and not worldly possessions. 
The English and French interpretation has 
fortunately never been introduced into this 
country. 

Tune, Freemasons'. The air of 
the song written by Matthew Birkhead, 
and first published in the Book of Consti- 
tutions of 1723, with the title of " the En- 
tered Prentice's Song," is familiarly and 
distinctively known as "the Freemasons' 
Tune." Mr. William Chappell, in a work 
entitled Popular Music of the Olden Time, 
gives the following interesting account of it. 



" This tune was very popular at the time 
of the ballad operas, and I am informed 
that the same words are still sung to it at 
Masonic meetings. 

"The air was introduced in The Village 
Opera, The Chambermaid, The Lottery, The 
Grub-Street Opera, and The Lover his own 
Rival. It is contained in the third volume 
of The Dancing Master, and of Walsh's 
New Country Dancing Master. Words and 
music are included in Watt's Musical Mis- 
cellany, iii. 72, and in British Melody, or 
The Musical Magazine, fol., 1739. They 
were also printed on broadsides. 

"In the Gentlemen 's Magazine, for Octo- 
ber, 1731, the first stanza is printed as 'A 
Health, by Mr. Birkhead.' It seems to be 
there quoted from 'The Constitutions of 
the Freemasons/ by the Rev. James An- 
derson, A.M., one of the Worshipful Mas- 
ters. 

"There are several versions of the tune. 
One in Pills to Purge Melancholy, ii. 230, 
(1719,) has a second part; but that being 
almost a repetition of the first, taken an oc- 
tave higher, is out of the compass of or- 
dinary voices, and has therefore been gen- 
erally rejected. 

"In A Complete Collection of Old and 
New English and Scotch Songs, ii. 172, 
(1735,) the name is given as 'Ye Com- 
moners and Peers;' but Leveridge com- 
posed another tune to these words. 

"In The Musical Mason, or Freemasons 7 
Pocket Companion, being a collection of 
songs used in all Lodges, to which are 
added the ' Freemasons' March and Ode,' 
(8vo, 1791,) this is entitled 'The Entered 
Apprentice's Song.' 

"Many stanzas have been added from 
time to time, and others have been altered." 

Turban. The usual head-dress worn 
in Eastern nations, consisting of a quilted 
cap, without rim, and a sash or scarf of 
cotton or linen wound about the cap. In 
Royal Arch Chapters, the turban, of a pur- 
ple color, constitutes the head-dress of the 
Scribe, because that officer represents the 
Jewish prophet Haggai. 

Turcopolier. The third dignity in 
the Order of Knights Hospitallers of St. 
John, or Knights of Malta. It took its 
name from the Turcopoles, a sort of light 
horse mentioned in the history of the 
Christian wars in Palestine. The office of 
Turcopolier was held by the Conventual 
Bailiff, or head of the language of Eng- 
land. He had the command of the cavalry 
of the Order. 

Turkey. A writer in the Freemasons'' 
Quarterly Review (1844, p. 21,) says that 
there was a Masonic meeting in Constanti- 
nople, at which some Turks were initiated, 
but that the government prohibited the 



838 



TUKQUOISE 



TWELVE 



future meetings. This must have been an 
irregular Lodge, for organized Masonry was 
not introduced into Turkey until 1838, 
when the first Lodges were erected by the 
Grand Lodge of England. They were, 
however, soon discontinued, in consequence 
of the opposition of the Mohammedan 
hierarchy. A more tolerant spirit, how- 
ever, now exists, and there is a Provincial 
Grand Lodge of England, having under 
its jurisdiction four Lodges at Constanti- 
nople and four at Smyrna. There are also 
four Lodges at Constantinople, under the 
Grand Orient of France; four at Smyrna 
and one at Constantinople, under the Grand 
Orient of Italy ; one at Constantinople, 
under the Grand Lodge of Ireland; and 
one at Constantinople, under the Grand 
Lodge of Scotland. There are also three 
Eoyal Arch Chapters, — two of them at 
* Smyrna and Constantinople, chartered by 
the Supreme Chapter of Scotland, and one 
• at Constantinople, chartered by the Grand 
Chapter of England. There are also two 
Eose Croix Chapters, — one, from the Su- 
preme Council of England, in Constanti- 
nople ; and the other, from the Grand Ori- 
ent of Italy, in Smyrna. In these Lodges 
many native Mohammedans have been in- 
itiated. The Turks, however, have always 
had secret societies of their own, which 
has led some writers to suppose, errone- 
ously, that Freemasonry existed long before 
the date of its actual introduction. Thus, 
the Begtaschi form a secret society in 
Turkey, numbering many thousands of 
Mussulmans in its ranks, and none but a 
true Moslem can be admitted to the broth- 
erhood. It is a religious Order, and was 
founded in the year 1328 by the Hadji 
Begtasch, a famous dervish, from whom it 
derives its name. The Begtaschi have cer- 
tain signs and passwords by which they are 
enabled to recognize the " true brethren," 
and by which they are protected from vag- 
abond impostors. A writer in Notes and 
Queries says, in allusion to this society, that 
"One day, during the summer of 1855, an 
English merchant captain, while walking 
through the streets of a Turkish quarter of 
Constantinople, encountered a Turk, who 
made use of various signs of Freemasonry, 
some of which, the captain being a Mason, 
he understood, and others he did not." It 
is, however, probable in this instance, con- 
sidering the date, that the Turk was really 
a Mason, and possessed some higher de- 
grees, which had not been attained by the 
English captain. There ■ is also another 
equally celebrated Order in Turkey, the 
Melewi, who have also secret modes of 
recognition. 

Turquoise. Oliver says (Landm., ii. 
521,) that the first stone in the third row of 



the high priest's breastplate " was a ligure, 
hyacinth, or turquoise." The stone was a 
ligure ; but Oliver is incorrect in supposing 
that it is a synonym of either a hyacinth 
or a turquoise, which are stones of a very 
different nature. 

Tuscan Order. The simplest of the 
five orders of architecture, as its columns 
are never fluted, and it does not allow the 
introduction of any kind of ornament. It 
is one of the two modern orders, not being 
found in any ancient example. Hence it 
is of no value in Masonic symbolism. 

Twelve. Twelve being composed of 
the mystical numbers 7 -)- 5 or of 3x4, 
the triad multiplied by the quarternion, was 
a number of considerable value in ancient 
systems. Thus there were twelve signs of 
the zodiac, twelve months in the year, 
twelve tribes of Israel, twelve stones in the 
pectoral, and twelve oxen supporting the 
molten sea in the Temple. There were 
twelve apostles in the new law, and the 
New Jerusalem has twelve gates, twelve 
foundations, is twelve thousand furlongs 
square, and the number of the sealed is 
twelve times twelve thousand. Even the 
Pagans respjected this number, for there 
were in their mythology twelve superior 
and twelve inferior gods. 

Twelve Illustrious Knights. 
The eleventh degree of the Ancient and 
Accepted Scottish Kite; more correctly 
Sublime Knight Elected, which see. 

Twelve Lettered Name. The 
Jews had among their divine names, be- 
sides the Tetragrammaton, a two lettered 
name, which was Jah, a twelve lettered 
and a forty-two lettered name. None of 
these, however, were so sacred and unutter- 
able as the Tetragrammaton. Maimonides 
says of the twelve lettered name, that it 
was formerly used instead of Adonai, as 
being more emphatic, in place of the Tetra- 
grammaton, whenever they came to that 
sacred name in reading. It was not, how- 
ever, like the Tetragrammaton, communi- 
cated only to their disciples, but was im- 
parted to any that desired its knowledge. 
"But after the death of Simeon the Just, the 
Tetragrammaton ceasing to be used at all, 
the twelve lettered name was substituted in 
blessing the people ; and then it became a 
secret name, and was communicated only 
to the most pious of the priests. What 
was the twelve lettered name is uncertain, 
though all 'agree that it was not a name, 
but a sentence composed of twelve letters. 
Rabbi Bechai says it was formed by a tri- 
ple combination and permutation of the 
four letters of the Tetragrammaton; and 
there are other explanations equally unsat- 
isfactory. 

There was also a forty-two lettered name, 



TWELVE 



TWELVE 



839 



composed, says Bechai, of the first forty- 
two letters of the book of Genesis. An- 
other and a better explanation has been 
propounded by Franck, that it is formed 
out of the names of the ten Sephiroth, 
which with the *), vau, or and, amount ex- 
actly to forty-two letters. There was an- 
other name of seventy-two letters, which 
is still more inexplicable. Of all these 
names, Maimonides [More Nev., I. lxii.,) 
says that, as they could not possibly consti- 
tute one word, they must have been com- 
posed of several words, and he adds : 

" There is no doubt that these words con- 
veyed certain ideas, which were designed 
to bring man nearer to the true conception 
of the Divine essence, through the process 
we have already described. These words, 
composed of numerous letters, have been 
designated as a single name, because, like 
all accidental proper names, they indicate 
one single object; and to make the object 
more intelligible, several words are em- 
ployed, as many words are sometimes used 
to express one single thing. This must be 
well understood, that they taught the ideas 
indicated by these names, and not the simple 
pronunciation of the meaningless letters." 

Twelve Original Points of Ma- 
sonry. The old English 'lectures, which 
were abrogated by the United Grand Lodge 
of England in 1813, when it adopted the 
system of Hemming, contained the follow- 
ing passage : 

" There are in Freemasonry twelve origi- 
nal points, which form the basis of the sys- 
tem, and comprehend the whole ceremony 
of initiation. Without the existence of 
these points, no man ever was, or can be^ 
legally and essentially received into the 
Order. Every person who is made a Mason 
must go through these twelve forms and 
ceremonies, not only in the first degree, 
but in every subsequent one." 

Hence, it will be seen that our ancient 
Brethren deemed these " Twelve Original 
Points of Masonry," as they were called, 
of the highest importance to the ceremony 
of initiation, and they consequently took 
much pains, and exercised much ingenuity, 
in giving them a symbolical explanation. 
But as, by the decree of the Grand Lodge, 
they no longer constitute a part of the Eng- 
lish ritual, and were never introduced into 
this country, where the "Four Perfect 
Points" constitute an inadequate substi- 
tute, there can be no impropriety in pre- 
senting a brief explanation of them, for 
which I shall be indebted to the industry 
of Oliver, who has treated of them at great 
length in the eleventh lecture of his His- 
torical Landmarks. 

The ceremony of initiation, when these 
points constituted a portion of the ritual, 



was divided into twelve parts, in allusion 
to the twelve tribes of Israel, to each of 
which one of the points was referred, in the 
following manner: 

1. The opening of the Lodge was symbol- 
ized by the tribe of Reuben, because Reu- 
ben was the first-born of his father Jacob, 
who called him "the beginning of his 
strength." He was, therefore, appropri- 
ately adopted as the emblem of that cere- 
mony which is essentially the beginning of 
every initiation., 

2. The preparation of the candidate was 
symbolized by the tribe of Simeon, because 
Simeon prepared the instruments for the 
slaughter of the Shechemites ; and that part 
of the ceremony which relates to offensive 
weapons, was used as a token of our abhor- 
rence for the cruelty exercised on that 
occasion. 

3. The report of the Senior Deacon re- 
ferred to the tribe of Levi, because, in the 
slaughter of the Shechemites, Levi was 
supposed to have made a signal or report 
to Simeon his brother, with whom he was 
engaged in attacking these unhappy people 
while unprepared for defence. 

4. The entrance of the candidate into the 
Lodge was symbolized by the tribe of Ju- 
dah, because they were the first to cross the 
Jordan and enter the promised land, com- 
ing from the darkness and servitude, as it 
were, of the wilderness into the light and 
liberty of Canaan. 

5. The prayer was symbolized by the 
tribe of Zebulun, because the blessing and 
prayer of Jacob were given to Zebulun, in 
preference to his brother Issachar. 

6. The circumambulation referred to the 
tribe of Issachar, because, as a thriftless 
and indolent tribe, they required a leader 
to advance them to an equal elevation with 
the other tribes. 

7. Advancing to the altar was symbolized 
by the tribe of Dan, to teach us, by con- 
trast, that we should advance to truth and 
holiness as rapidly as that tribe advanced 
to idolatry, among whom the golden serpent 
was first set up to receive adoration. 

8. The obligation referred to the tribe of 
Gad, in allusion to the solemn vow which 
was made by Jephthah, Judge of Israel, who 
was of that tribe. 

9. The intrusting of the candidate with 
the mysteries was symbolized by the tribe 
of Asher, because he was then presented 
with the rich fruits of Masonic knowledge, 
as Asher was said to be the inheritor of 
fatness and royal dainties. 

10. The investiture of the lambskin, by 
which the candidate is declared free, re- 
ferred to the tribe of Naphtali, which was 
invested by Moses with a peculiar freedom, 
when he said, " O Naphtali, satisfied with 



840 



TWENTY-FOUR 



TYRE 



favor, and full with the blessing of the 
Lord, possess thou the - West and the 
South." 

11. The ceremony of the north-east corner 
of the Lodge referred to Joseph, because, as 
this ceremony reminds us of the most super- 
ficial part of Masonry, so the two half tribes 
of Ephraim and Manasseh, of which the 
tribe of Joseph was composed, were ac- 
counted to be more superficial than the 
rest, as they were descendants of the grand- 
sons only of Jacob. 

12. The closing of the Lodge was symbol- 
ized by the tribe of Benjamin, who was the 
youngest of the sons of Jacob, and thus 
closed his father's strength. 

Such were the celebrated twelve original 
points of Freemasonry of the ancient Eng- 
lish lectures. They were never introduced 
into this country, and they are now dis- 
used in England. But it will be seen that, 
while some of the allusions are perhaps 
abstruse, many of them are ingenious and 
appropriate. It will not, perhaps, be re- 
gretted that they have become obsolete ; yet 
it cannot be denied that they added some- 
thing to the symbolism and to the religious 
reference of Freemasonry. At all events, 
they are matters of Masonic antiquity, and, 
as such, are not unworthy of attention. 

Twenty-Four Incli Gauge. A 
rule two feet long, which is divided by 
marks into twenty-four parts, each one inch 
in length. The Operative Mason uses it to 
take the necessary dimensions of the stone 
that he is about to prepare. It has been 
adopted as one of the working-tools of the 
Entered Apprentice in Speculative Ma- 
sonry, where its divisions are supposed to 
represent hours. Hence its symbolic use 
is to teach him to measure his time so that, 
of the twenty-four hours of the day, he may 
devote eight hours to the service of God and 
a worthy distressed brother, eight hours to 
his usual vocation, and eight to refresh- 
ment and sleep. In the symbolic language 
of Masonry, therefore, the twenty-four inch 
gauge is a symbol of time well employed. 

Twenty-One. A number of mystical 
import, partly because it is the product of 
3 and 7, the most sacred of the odd num- 
bers, but especially because it is the sum 
of the numerical value of the letters of the 
Divine name, Eheyeh, thus : 



n ♦ n 

5 + 10 + 5 • 



21. 



It is little valued in Masonry, but is 
deemed of great importance in the Kabbala 
and in Alchemy ; in the latter, because it 
refers to the twenty-one days of distillation 
necessary for the conversion of the grosser 
metals into silver. 



Twenty-Seven. Although the num- 
ber twenty-seven is found in the degree 
of Select Master and in some of the other 
high degrees, it can scarcely be called in it- 
self a sacred number. It derives its im- 
portance from the fact that it is produced 
by the multiplication of the square of three 
by three, thus : 3x3x3 = 27. 

Twenty-Six. This is considered by 
the Kabbalists as the most sacred of mys- 
tical numbers, because it is equal to the 
numerical value of the letters of the Te- 
tragrammaton, thus : 

n *\ n <> 

5 + 6 + 5 + 10 = 26. 

Two Lettered Name. The title 
given by the Talmudists to the name of 
God, j"]% or J an > which see. 

Tyler. Tyle and Tyler are the old and 

now obsolete spelling of Tile and Tiler, 
which see. 

Type. In the science of symbology it is 
the picture or model of something of which 
it is considered as a symbol. Hence the 
word type and symbol are in this sense sy- 
nonymous. Thus the tabernacle was a 
type of the Temple, as the Temple is a 
type of the Lodge. 

Typhon. The brother and slayer of 
Osiris, in the' Egyptian mythology. As 
Osiris was a type or symbol of the sun, Ty- 
phon was the symbol of winter, when the 
vigor, heat, and, as it were, life of the sun 
are destroyed, and of darkness as opposed 
to light. 

Tyre. An ancient city of Phoenicia, 
which in the time of King Solomon was 
celebrated as the residence of King Hiram, 
to whom that monarch and his father 
David were indebted for great assistance in 
the construction of the Temple at Jeru- 
salem. Tyre was distant from Jerusalem 
about one hundred and twenty miles by 
sea, and was thirty miles nearer by land. 
An intercourse between the two cities and 
their respective monarchs was, therefore, 
easily cultivated. The inhabitants of Tyre 
were distinguished for their skill as artif- 
icers, especially as workers in brass and 
other metals ; and it is said to have been a 
principal seat of that skilful body of arch- 
itects known as the Diouysiac fraternity. 

The city of Sidon, which was under the 
Tyrian government, was but twenty miles 
from Tyre, and situated in the forest of 
Lebanon. The Sidonians were, therefore, 
naturally woodcutters, and were engaged in 
felling the trees, which were afterwards sent 
on floats by sea from Tyre to Joppa, and 
thence carried by land to Jerusalem, to be 
employed in the Temple building. 

Dr. Morris, who visited Tyre in 1868, de- 



TYRE 



UNAFFILIATED 



841 



scribes it (Freemasonry in the Holy Land, p. 
91,) as a city under ground, lying, like Je- 
rusalem, twenty to fifty feet beneath a debris 
of*many centuries. It consists, to use the 
language of a writer he has cited, of " pros- 
trate and broken columns, dilapidated tem- 
ples, and mounds of buried fragments." 

Tyre, Quarries of. It is an error 
of Oliver, and some other writers, to suppose 
that the stones of the Temple of Jerusalem 
were furnished from the quarries of Tyre. 
If there were such quarries, they were not 
used for that purpose, as the stones were 
taken from the immediate vicinity of the 
edifice. See Quarries. 

Tyrian Freemasons. Those who 
sustain the hypothesis that Freemasonry 
originated at the Temple of Solomon have 
advanced the theory that the Tyrian Free- 
masons were the members of the Society 
of Dionysiac Artificers, who at the time of 
the building of Solomon's Temple flour- 



ished at Tyre. Many of them were sent to 
Jerusalem by Hiram, king of Tyre, to as- 
sist King Solomon in the construction of 
his Temple. There, uniting with the Jews, 
who had only a knowledge of the specula- 
tive principles of Freemasonry, which had 
been transmitted to them from Noah, 
through the patriarchs, the Tyrian Free- 
masons organized that combined system of 
Operative and Speculative Masonry which 
continued for many centuries, until the be- 
i ginning of the eighteenth, to characterize 
! the Institution. This hypothesis is main- 
i tained with great ingenuity by Lawrie in 
his History of Freemasonry, or by Dr. 
| Brewster, if he was really the author of 
| that work, and until recently it has been 
the most popular theory respecting the 
origin of Masonry. But as it is wanting in 
the support of historical evidence, it has 
yielded to the more plausible speculations 
of recent writers. 



u. 



U.'. !>.•. Letters placed after the names 
of Lodges or Chapters which have not yet 
received a Warrant of Constitution. They 
signify Under Dispensation. 

Uden, Conrad Friederich. A 
Masonic writer of some celebrity. He was 
a Doctor of Medicine, and at one time a 
Professor in Ordinary of the University of 
Dorpat; afterwards an Aulic Counsellor 
and Secretary of the Medical College of St. 
Petersburg. He was from 1783 to 1785 the 
editor of the Archiv fur Freimaurerei und 
Rosenkreuzer, published during those years 
at Berlin. This work contains much inter-' 
esting information concerning Kosicruci- 
anism. He also edited, in 1785 and 1786, 
at Altona, the Ephemeriden der gesammten 
Freimaurerei auf das Logenjahr 1785 und 
1786. 

Unaffiliated Mason . A Mason who 
is not a member of any Lodge. As this 
class of Masons contribute nothing to the 
revenues nor to the strength of the Order, 
while they are always willing to partake of 
its benefits, they have been considered as 
an encumbrance upon the Craft, and have 
received the general condemnation of Grand 
Lodges. 

It is evident that, anterior to the present 
system of Lodge organization, which dates 
about the end of the last century, there 
could have been no unaffiliated Masons. 



And, accordingly, the first reference that we 
find to the duty of Lodge membership is in 
the Charges, published in 1723, in Ander- 
son's Constitutions, where it is said, after 
describing a Lodge, that "every Brother 
ought to belong to one ; " and that " in an- 
cient times, no Mason or Fellow could be 
absent from it, especially when warned to 
appear at it, without incurring a severe cen- 
sure, until it appeared to the Master and 
Wardens that pure necessity hindered him." 
In this last clause, Anderson evidently re- 
fers to the regulation in the Old Constitu- 
tions, that required attendance on the An- 
nual Assembly. For instance, in the old- 
est of these, the Halliwell MS., it is said,) 
(I modernize the language,) "that every 
Master that is a Mason must be at the Gen- 
eral Congregation, if he is told in reason- 
able time where the Assembly shall be^ 
holden ; and to that Assembly he must go, 
unless he have a reasonable excuse." 

But the "Assembly" was rather in the 
nature of a Grand Lodge, and neglect to 
attend its annual meeting would not place 
the offender in the position of a modern 
unaffiliated Mason. But after the organi- 
zation of subordinate Lodges, a permanent 
membership, which had been before un- 
known, was then established ; and as the 
revenues of the Lodges, and through them 
of the Grand Lodge, were to be derived 



842 



UNAFFILIATED 



UNANIMOUS 



from the contributions of the members, it 
was found expedient to require every Ma- 
son to affiliate with a Lodge, and hence the 
rule adopted in the Charge already cited. 
Yet, in Europe, non-affiliation, although 
deemed to some extent a Masonic offence, 
has not been visited by any penalty, except 
that which results from a deprivation of 
the ordinary advantages of membership in 
any association. 

The modern Constitution of England, 
however, prescribes that " a brother who is 
not a subscribing member to some Lodge, 
shall not be permitted to visit any one 
Lodge in the town or place where he re- 
sides more than once during his secession 
from the Craft." He is permitted to visit 
each Lodge once, because it is supposed 
that this visit is made for the purpose of 
enabling him to make a selection of the 
one in which he may prefer working. But 
afterwards he is excluded, in order to dis- 
countenance those brethren who wish to 
continue members of the Order, and to par- 
take of its benefits, without contributing to 
its s upport. The Constitutions of the Grand 
Lodges of Ireland and Scotland are silent 
upon the subject, nor is any penalty pre- 
scribed for unaffiliation by any of the Grand 
Lodges of the continent of Europe. 

In this country a different view has been 
taken of the subject, and its Grand Lodges 
have, with great unanimity, denounced un- 
affiliated Masons in the strongest terms of 
condemnation, and visited them with pen- 
alties, which vary, however, to some extent 
in the different jurisdictions. I know, how- 
ever, of no Grand Lodge in the United 
States that has not concurred in the opin- 
ion that the neglect or refusal of a Mason 
to affiliate with a Lodge is a Masonic of- 
fence, to be visited by some penalty and a 
deprivation of some rights. 

The following principles may be laid 
down as constituting the law in this coun- 
try on the subject of unaffiliated Masons : 

1. An unaffiliated Mason is still bound 
by all those Masonic duties and obligations 
which refer to the Order in general, but not 
by those which relate to Lodge organization. 

2. He possesses, reciprocally, all those 
rights which are derived from membership 
in the Order, but none of those which re- 
sult from membership in a Lodge. 

3. He has a right to assistance when in 
imminent peril, if he asks for that assist- 
ance in the conventional way. 

4. He has no right to pecuniary aid from 
a Lodge. 

5. He has no right to visit Lodges, or to 
walk in Masonic processions. 

6. He has no right to Masonic burial. 

7. He still remains subject to the gov- 
ernment of the Order, and may be tried 



and punished for any offence by the Lodge 
within whose geographical jurisdiction he 
resides. 

8. And, lastly, as non-affiliation is a vio- 
lation of Masonic law, he may, if he re- 
fuses to abandon that condition, be tried 
and punished for it, even by expulsion, if 
deemed necessary or expedient, by any 
Grand Lodge within whose jurisdiction he 
lives. 

Unanimous Consent. In the be- 
ginning of the last century, when Masonry 
was reviving from the condition of decay 
into which it had fallen, and when the ex- 
periment was tried of transforming it from 
a partly operative to a purely speculative 
system, the great object was to maintain a 
membership which, by the virtuous charac- 
ter of those who composed it, should secure 
the harmony and prosperity of the infant 
Institution. A safeguard was therefore to 
be sought in the care with which Masons 
should be selected from those who were 
likely to apply for admission. It was the 
quality, and not the quantity, that was de- 
sired. This safeguard could only be found 
in the unanimity of the ballot. Hence, in 
the sixth of the General Eegulations, adopt- 
ed in 1721, it is declared that "no man can 
be entered a Brother in any particular 
Lodge, or admitted to be a member thereof, 
without the unanimous consent of all the 
members of that Lodge then present when 
the candidate is proposed, and their con- 
sent is formally asked by the Master." 
And to prevent the exercise of any undue 
influence of a higher power in forcing an 
unworthy person upon the Order, it is 
further said in the same article: "Nor is 
this inherent privilege subject to a dispen- 
sation ; because the members of a particular 
Lodge are the best judges of it ; and if a 
fractious member should be imposed on 
them, it might spoil their harmony, or 
hinder their freedom j or even break and 
disperse the Lodge." But a few years 
after, the Order being now on a firm foot- 
ing, this prudent fear of "spoiling har- 
mony," or "dispersing the Lodge," seems 
to have been lost sight of, and the brethren 
began in many Lodges to desire a release 
from the restrictions laid upon them by 
the necessity for unanimous consent. Hence 
Anderson says in his second edition : " But 
it was found inconvenient to insist upon 
unanimity in several cases. And, there- 
fore, the Grand Masters have allowed the 
Lodges to admit a member if not above 
three ballots are against him ; though some 
Lodges desire no such allowance." This 
rule still prevails in England; and its 
modern Constitution still permits the ad- 
mission of a Mason where there are not 
more than three ballots against him, though 



UNFAVORABLE 



UNIFORMITY 



843 



many of the Lodges still demand una- 
nimity. 

In the United States, where Masonry is 
more popular than in any other country, it 
was soon seen that the danger of the In- 
stitution lay not in the paucity, but in the 
multitude of its members, and that the 
only provision for guarding its portals was 
the most stringent regulation of the ballot. 
Hence, in every jurisdiction of the United 
States, I think, without an exception, 
unanimous consent is required. And this 
rule has been found to work with such ad- 
vantage to the Order, that the phrase, "the 
black ball is the bulwark of Masonry," has 
become a proverb. 

Unfavorable Report. Should the 
committee of investigation on the character 
of a petitioner for initiation make an un- 
favorable report, the general usage is (al- 
though some Grand Lodges have decided 
otherwise) to consider the candidate re- 
jected by such report, without proceeding 
to the formality of a ballot, which is there- 
fore dispensed with. This usage is founded 
on the principles of common sense; for, as 
by the ancient Constitutions one black ball 
is sufficient to reject an application, the 
unfavorable report of a committee must 
necessarily, and by consequence, include 
two unfavorable votes at least. It is there- 
fore unnecessary to go into a ballot after 
such a report, as it is to be taken for granted 
that the brethren who reported unfavorably 
would, on a resort to the ballot, cast their 
negative votes. Their report is indeed vir- 
tually considered as the casting of such 
votes, and the applicant is therefore at 
once rejected without a further and un- 
necessary ballot. 

Uniformity of Work. An identity 
of forms in opening and closing, and in 
conferring the degrees, constitutes what is 
technically called uniformity of work. 
The expression has no reference, in its re- 
stricted sense, to the working of the same 
degrees in different Rites and different 
countries, but only to a similarity in the 
ceremonies practised by Lodges in the 
same Rite, and more especially in the same 
jurisdiction. This is greatly to be desired, 
because nothing is more unpleasant to a 
Mason, accustomed to certain forms and 
ceremonies in his own Lodge, than on a 
visit to another to find those forms and 
ceremonies so varied as to be sometimes 
scarcely recognizable as parts of the same 
Institution. So anxious are the dogmatic 
authorities in Masonry to preserve this uni- 
formity, that in the charge to an Entered 
Apprentice he is instructed never to "suffer 
an infringement of our rites, or a devia- 
tion from established usages and customs." 
In the act of union in 1813, of the two 



Grand Lodges of England, in whose sys- 
tems of working there were many differ- 
ences, it was provided that a committee 
should be appointed to visit the several 
Lodges, and promulgate and enjoin one sys- 
tem, " that perfect reconciliation, unity of 
obligation, law, working, language, and 
dress, might be happily restored to the 
English Craft." A few years ago, a writer 
in C. W. Moore's Magazine, proposed the 
appointment of delegates to visit the Grand 
Lodges of England, Scotland, and Ireland, 
that a system of work and lectures might 
be adopted, which should thereafter be 
rigidly enforced in both hemispheres. The 
proposition was not popular, and no dele- 
gation was ever appointed. It is well that 
it was so, for no such attempt could have 
met with a successful result. 

It is a fact, that uniformity of work in 
Masonry, however much it may be desired, 
can never be attained. This must be the 
case in all institutions where the ceremo- 
nies, the legends, and the instructions are 
oral. The treachery of memory, the weak- 
ness of judgment, and the fertility of im- 
agination, will lead men to forget, to di- 
minish, or to augment, the parts of any 
system which is not prescribed within cer- 
tain limits by a written rule. The Rab- 
bins discovered this when the Oral Law 
was becoming perverted, and losing its au- 
thority as well as its identity by the inter- 
pretations that were given to it in the schools' 
of the Scribes and Prophets. And hence, 
to restore it to its integrity, it was found 
necessary to divest it of its oral character 
and give to it a written form. To this are 
we to attribute the origin of the two Tal- 
muds which now contain the essence of 
Jewish theology. So, while in Masonry we 
find the esoteric ritual continually subjected 
to errors arising mainly from the ignorance 
or the fancy of Masonic teachers, the moni- 
torial instructions — few in Preston, but 
greatly enlarged by Webb and Cross — 
have suffered no change. 

It would seem from this that the evil of 
non-conformity could be removed only by 
making all the ceremonies monitorial; and so 
much has this been deemed expedient, that 
a few years since the subject of a written 
ritual was seriously discussed in England. 
But the remedy would be worse than the 
disease. It is to the oral character of its 
ritual that Masonry is indebted for its per- 
manence and success as an organization. 
A written, which would soon become a 
printed, ritual would divest Symbolic Ma- 
sonry of its attractions as a secret associa- 
tion, and would cease to offer a reward to 
the laborious student who sought to master 
its mystical science. Its philosophy and 
its symbolism would be the same, but the 



844 



UNION 



UNION 



books containing them would be consigned 
to the shelves of a Masonic library, their 
pages to be discussed by the profane as the 
common property of the antiquary, while 
the Lodges, having no mystery within their 
portals, would find but few visitors, and cer- 
tainly no workers. 

It is, therefore, a matter of congratula- 
tion that uniformity of work, however de- 
sirable and however unattainable, is not 
so important and essential as many have 
deemed it. Oliver, for instance, seems to 
confound in some of his writings the cere- 
monies of a degree with the landmarks of 
the Order. But they are very different. 
The landmarks, because they affect the 
identity of the Institution, have long since 
been embodied in its written laws, and un- 
less by a wilful perversion, as in France, 
where the Grand Mastership has been 
abolished, can never be changed. But vari- 
ations in the phraseology of the lectures, 
or in the forms and ceremonies of initia- 
tion, so long as they do not trench upon 
the foundations of symbolism on which the 
science and philosophy of Masonry are 
built, can produce no other effect than a 
temporary inconvenience. The errors of 
an ignorant Master will be corrected by his 
better instructed successor. The variation 
in the ritual can never be such as to de- 
stroy the true identity of the Institution. 
Its profound dogmas of the unity of God, 
and the eternal life, and of the universal 
brotherhood of man, taught in its symbolic 
method, will forever shine out pre-eminent 
above all temporary changes of phraseology. 
Uniformity of work may not be attained, 
but uniformity of design and uniformity 
of character will forever preserve Free- 
masonry from disintegration. 

Union, Grand Masters'. Efforts 
were made at various times in Germany to 
organize an association of the Grand Mas- 
ters of the Grand Lodges of Germany. At 
length, through the efforts of Bro. Warnatz, 
the Grand Master of Saxony, the scheme 
was fully accomplished, and on May 31, 
1868, the Grand Masters' Union — Gross- 
miestertag, literally, the diet of Grand Mas- 
ters — assembled at the city of Berlin, the 
Grand Masters of seven German Grand 
Lodges being present. The meetings of 
this body, which are annual, are entirely 
unofficial ; it claims no legislative powers, 
and meets only for consultation and advise- 
ment on matters connected with the ritual, 
the history, and the philosophy of Masonry. 

Union Master's Degree. An 
honorary degree, said to have been in- 
vented by the Lodge of Eeconciliation in 
England, in 1813, at the union of the two 
Grand Lodges, and adopted by the Grand 
Lodge of New York in 1819, which author- 



ized its Lodges to confer it. It was de- 
signed to detect clandestine and irregular 
Masons, and consisted only of the inves- 
titure of the recipient with certain new 
modes of recognition. 

Union of German Masons. 
(Verein deutscher Maurer.) An association 
of Freemasons of Germany organized at 
Potsdam, May 19, 1861. The society 
meets annually at different places. Its 
professed object is the cultivation of 
Masonic science, the advancement of the 
prosperity and usefulness of the Order, 
and the closer union of the members in 
the bonds of brotherly love and affection. 

Union of Scientific Freema- 
sons. {Bund scientifischer Freimaurer.) 
An association founded, November 28, 
1802, by Fessler, Fischer, Mossdorf, and 
other learned Masons of Germany. Ac- 
cording to their act of union, all the mem- 
bers pledged themselves to investigate the 
history of Freemasonry, from its origin 
down to the present time, in all its dif- 
ferent parts, with all its systems and retro- 
gressions, in the most complete manner, 
and then to communicate what they knew 
to trustworthy brethren. 

In the assemblies of the members, there 
were no rituals, nor ceremonies, nor any 
especial vestments requisite, nor, indeed, 
any outward distinctions whatever. A 
common interest and the love of truth, a 
general aversion of all deception, treach- 
ery, and secrecy were the sentiments which 
bound them together, and made them feel 
the duties incumbent on them, without bind- 
ing themselves by any special oath. Conse- 
quently, the members of the Scientific Union 
had all equal rights and obligations ; they did 
not acknowledge a superior, or subordina- 
tion to any Masonic authority whatever. 

Any upright, scientifically-cultivated 
Master Mason, a sincere seeker after truth, 
might join this Union, no matter to what Rite 
or Grand Lodge he belonged, if the whole 
of the votes were given in his favor, and he 
pledged himself faithfully to carry out the 
intention of the founders of the Order. 

Each circle of scientific Masons was pro- 
vided with a number of copies of the deed 
of union, and every new candidate, when 
he signed it, became a partaker of the 
privileges shared in by the whole; the 
Chief Archives and the centre of the Con- 
federation were at first to be in Berlin. 

But the association, thus inaugurated 
with the most lofty pretensions and the 
most sanguine expectations, did not well 
succeed. " Brethren," says Findel, {Hist., 
Lyon's Trans., p. 501,) " whose co-operation 
had been reckoned upon, did not jorn; the 
active working of others was crippled by 
all sorts of scruples and hindrances, and 



UNION 



UNITED 



845 



Fessler's purchase of Kleinwall drew off his 
attention wholly from the subject. Differ- 
ences of opinion, perhaps also too great ego- 
tism, caused dissensions between many mem- 
bers of the association and the brethren of 
the Lodge at Altenburg. Distrust was ex- 
cited in every man's breast, and, instead of 
the enthusiasm formerly exhibited, there 
was only lukewarmness and disgust." 

Other schemes, especially that of the es- 
tablishment of a Saxon Grand Lodge, im- 
paired the efforts of the Scientific Masons. 
The Union gradually sunk out of sight, and 
finally ceased to exist. 

Union of the Twenty-Two. See 
German Union of Two and Twenty. 

United Grand Lodge of Eng- 
land. The present Grand Lodge of Eng- 
land assumed that title in the year 1813, 
because it was then formed by the union 
of the Grand Lodge of the Ancients, called 
the " Grand Lodge of Free and Accepted 
Masons of England according to the Old 
Institutions," and the Grand Lodge of 
Moderns, called the " Grand Lodge of Free 
and Accepted Masons under the Constitu- 
tion of England." The body thus formed, 
by which an end was put to the dissensions 
of the Craft which had existed in England 
for more than three-quarters of a century, 
adopted the title, by which it has ever since 
been known, of the " United Grand Lodge 
of Ancient Freemasons of England." 

United States of America. The 
history of the introduction of Freemasonry 
into the United States of America is discussed 
in this work under the titles of the different 
States into which the Union is divided, and 
to which therefore the reader is referred. 

It may, however, be necessary to say, in 
a general view of the subject, that the first 
notice we have of Freemasonry in the 
United States is in 1729, in which year, 
during the Grand Mastership of the Duke 
of Norfolk, Mr. Daniel Cox was appointed 
Provincial Grand Master for New Jersey. 
I have not, however, been able to obtain 
any evidence that he exercised his prerog- 
ative by the establishment of Lodges in 
that province, although it is probable that 
he did. In the year 1733, the "St. John's 
Grand Lodge" was opened in Boston, in 
consequence of a Charter granted, on the 
application of several brethren residing in 
that city, by Lord Viscount Montacute, 
Grand Master of England. From that 
time Masonry was rapidly disseminated 
throughout the country by the establish- 
ment of Provincial Grand Lodges, all of 
which after the Eevolutionary War, which 
separated the colonies from the mother 
country, assumed the rank and preroga- 
tives of independent Grand Lodges. The 
history of these bodies being treated under 



their respective titles, the remainder of this 
article may more properly be devoted to 
the character of the Masonic organization 
in the United States. 

The Rite practised in this country is 
most correctly called the American Rite. 
This title, however, has been adopted with- 
in only a comparatively recent period. It 
is still very usual with Masonic writers to 
call the Rite practised in this country the 
York Rite. The expression, however, is 
wholly incorrect. The Masonry of the 
United States, though founded, like that 
practised in every other country, upon the 
three symbolic degrees which alone con- 
stitute the true York Rite, has, by its 
modifications and its adoption of high de- 
grees, so changed the Rite as to give it an 
entirely different form from that which 
properly constitutes the pure York Rite. 
(See American Rite.) 

In each State of the Union, and in most 
of the Territories, there is a Grand Lodge 
which exercises jurisdiction over the sym- 
bolic degrees. The jurisdiction of the 
Grand Lodge, however, is exercised to a 
certain extent over what are called the 
higher bodies, namely, the Chapters, Coun- 
cils, and Commanderies. For by the 
American construction of Masonic law, a 
Mason expelled by the Grand Lodge for- 
feits his membership in all of these bodies 
to which he may be attached. Hence a 
Knight Templar, or a Royal Arch Mason, 
becomes ipso facto suspended or expelled 
by his suspension or expulsion by a sym- 
bolic Lodge, the appeal from which action 
lies only to the Grand Lodge. Thus the 
Masonic standing and existence of even the 
Grand Commander of a Grand Command- 
ery is actually in the hands of the Grand 
Lodge, by whose decree of expulsion his 
relation with the body over which he pre- 
sides may be dissevered. 

Royal Arch Masonry is controlled in 
each State by a Grand Chapter. Besides 
these Grand Chapters, there is a General 
Grand Chapter of the United States, which, 
however, exercises only a moral influence 
over the State Grand Chapters, since it 
possesses "no power of discipline, admoni- 
tion, censure, or instruction over the Grand 
Chapters." In Territories where there are no 
Grand Chapters, the General Grand Chapter 
constitutes subordinate Chapters, and over 
these it exercises plenary jurisdiction. 

The next highest branch of the Order is 
Cryptic Masonry, which, although rapidly 
growing, is not yet as extensive as Royal 
Arch Masonry. It consists of two degrees, 
Royal and Select Master, to which is some- 
times added the Super Excellent, which, 
however, is considered only as an honorary 
degree. These degrees are conferred in 



846 



UNITED 



UNKNOWN 



Councils which owe their obedience to 
Grand Councils. Only one Grand Council 
can exist in a State or Territory, as is the 
case with a Grand Lodge, a Grand Chapter, 
or a Grand Commandery. Grand Councils 
exist in many of the States, and in any 
State where no such body exists, the Coun- 
cils are established by Charters emanating 
from any one of them. There is no Gen- 
eral Grand Council. Efforts have been re- 
peatedly made to establish one, but the 
proposition has not met with a favorable 
response from the majority of Grand Coun- 
cils. 

Templarism is governed by a Supreme 
body, whose style is the Grand Encamp- 
ment of the United States, and this body, 
which meets triennially, possesses sover- 
eign power -over the whole Templar system 
in the United States. Its presiding officer 
is called Grand Master, and this is the 
highest office known to American Templar- 
ism. In most of the States there are Grand 
Commanderies, which exercise immediate 
jurisdiction over the Commanderies in the 
State, subject, however, to the superintend- 
ing control of the Grand Encampment. 
Where there are no Grand Commanderies, 
Charters are issued directly to subordinate 
Commanderies by the Grand Encampment. 

The Ancient and Accepted Scottish Rite 
is very popular in the United States. There 
are two Supreme Councils, — one for the 
Southern Jurisdiction, which is the Mother 
Council of the world. Its nominal Grand 
East is at Charleston, South Carolina; but 
its Secretariat has been removed to Wash- 
ington city since the year 1870. The 
other Council is for the Northern Jurisdic- 
tion. Its Grand East is at Boston, Massa- 
chusetts; but its Secretariat is at New 
York city. The Northern Council has ju- 
risdiction over the States of Maine, Ver- 
mont, New Hampshire, Massachusetts, Con- 
necticut, Rhode Island, New York, Penn- 
sylvania, New Jersey, Delaware, Ohio, In- 
diana, Illinois, and Wisconsin. The South- 
ern Supreme Council exercises jurisdiction 
over all the other States and Territories of 
the United States. 

United Supreme Council. A 
body of the Ancient and Accepted Scottish 
Rite was formed February 13, 1832, in the 
city of New York, by the union of the so- 
called Supreme Council of the United States 
and the Supreme Council of South Amer- 
ica, which assumed the title of the " United 
Supreme Council for the Western Hemi- 
sphere." This body, irregular in its forma- 
tion and illegal in its origin, was never 
recognized by either of the regular Supreme 
Councils of the United States, and is now 
extinct. 

Unity of God. In the popular my- 



thology of the ancients there were many 
gods. It was to correct this false opinion, 
and to teach a purer theogony, that the in- 
itiations were invented. And so, as War- 
burton says, "the famous secret of the 
mysteries was the unity of the Godhead." 
This, too, is the doctrine of Masonic initi- 
ation, which is equally distant from the 
blindness of atheism and the folly of poly- 
theism. 

Universality of Masonry. The 
boast of the Emperor Charles V., that the 
sun never set on his vast empire, may be 
applied with equal truth to the Order of 
Freemasonry. From east to west, and from 
north to south, over the whole habitable 
globe, are our Lodges disseminated. Wher- 
ever the wandering steps of civilized man 
have left their footprints, there have our 
temples been established. The lessons of 
Masonic love have penetrated into the wil- 
derness of the West, and the red man of 
our soil has shared with his more enlight- 
ened brother the mysteries of our science; 
while the arid sands of the African desert 
have more than once been the scene of a 
Masonic greeting. Masonry is not a foun- 
tain, giving health and beauty to some sin- 
gle hamlet, and slaking the thirst of those 
only who dwell upon its humble banks; 
but it is a mighty stream, penetrating 
through every hill and mountain, and glid- 
ing through every field and valley of the 
earth, bearing in its beneficent bosom the 
abundant waters of love and charity for 
the poor, the widow, and the orphan of 
every land. 

Universal Language. See Lan- 
guage, Universal. 

Universal Harmony, Order of. 
See Mesmeric Masonry. 

Universi Terrarum, etc. Docu- 
ments emanating from any of the bodies 
of the Ancient and Accepted Scottish Rite 
commence with the following epigraph: 
"Universi Terrarum Orbis Architectonis 
per Gloriam Ingentis," i. e., " By the Glory 
of the Grand Architect of the Universe." 
This is the correct form as first published, 
in 1802, by the Mother Council at Charles- 
ton in its Circular of that year, and used 
in all its Charters and Patents. 

Unknown Philosopher. One of 
the mystical and theosophic works written 
by Saint Martin, the founder of the Rite of 
Martinism, was entitled Le Philosophe In- 
connu, or The Unknown Philosopher, 
whence the appellation was often given 
by his disciples to the author. A degree 
of his Rite also received the same name. 

Unknown Superiors. When the 
Baron Von Hund established his system or 
Rite of Strict Observance, he declared that 
the Order was directed by certain Masons 



UNTEMPERED 



UPPER 



847 



of superior rank, whose names as well as 
their designs were to be kept secret from 
all the brethren of the lower degrees; 
although there was an insinuation that 
they were to be found or to be heard of in 
Scotland. To these secret dignitaries- he 
gave the title of " Superiores Incogniti," 
or Unknown Superiors. Many Masonic 
writers, suspecting that Jesuitism was at 
the bottom of all the Masonry of that day, 
asserted that S. I., the initials of Superiores 
Incogniti, meant really Societas Jesu, i. e., 
the Society of Jesus or the Jesuits. It is 
scarcely necessary now to say that the 
whole story of the Unknown Superiors was 
a myth. 

Untempered Mortar. In the lec- 
ture used in the United States in the early 
part of the present century, and in some 
parts of the country almost as recently as 
the middle of the century, the apprentices 
at the Temple were said to wear their 
aprons in the peculiar manner character- 
istic of that class that they might preserve 
their garments from being defiled by " un- 
tempered mortar." This is mortar which 
has not been properly mixed for use, and 
it thus became a symbol of passions and 
appetites not duly restrained. Hence the 
Speculative Apprentice was made to wear 
his apron in that peculiar manner to teach 
him that he should not allow his soul to be 
defiled by the "untempered mortar of un- 
ruly passions." 

Unutterable Jfanie. The Tetra- 
grammaton, or Divine Name, which is more 
commonly called the Ineffable Name. The 
two words are precisely synonymous. 

Unworthy Members. That there 
are men in our Order whose lives and char- 
acters reflect no credit on the Institution, 
whose ears turn coldly from its beautiful 
lessons of morality, whose hearts are un- 
touched by its soothing influences of 
brotherly kindness, whose hands are not 
opened to aid in its deeds of charity, is a 
fact which we cannot deny, although we 
may be permitted to express our grief while 
we acknowledge its truth. But these men, 
though in the Temple, are not of the Tem- 
ple ; they are among us, but are not with 
us ; they belong to our household, but they 
are not of our faith ; they are of Israel, but 
they are not Israel. We have sought to 
teach them, but they would not be in- 
structed ; seeing, they have not perceived ; 
and hearing, they have not understood the 
symbolic language in which our lessons of 
wisdom are communicated. The fault is 
not with us, that we have not given, but 
with them, that they have not received. 
And, indeed, hard and unjust would it be 
to censure the Masonic institution, because, 
partaking Qf the infirmity and weakness of 



human wisdom and human means, it has' 
been unable to give strength and perfection 
to all who come within its pale. The de- 
nial of a Peter, the doubtings of a Thomas, 
or even the betrayal of a Judas, could cast 
no reproach on that holy band of Apostles 
of which each formed a constituent part. 

" Is Freemasonry answerable," says Dr. 
Oliver, (Landm,, i., p. 148,) "for the mis- 
deeds of an individual Brother? By no 
means. He has had the advantage of Ma- 
sonic instruction, and has failed to profit 
by it. He has enjoyed Masonic privileges, 
but has not possessed Masonic virtue." 
Such a man it is our duty to reform, or to 
dismiss ; but the world should not condemn 
us, if we fail in our attempt at reformation. 
God alone can change the heart. Masonry 
furnishes precepts and obligations of duty 
which, if obeyed, must make its members 
wiser, better, happier men ; but it claims 
no power of regeneration. Condemn when 
our instruction is evil, but not when our 
pupils are dull, and deaf to our lessons ; for, 
in so doing, you condemn the holy religion 
which you profess. Masonry prescribes no 
principles that are opposed to the sacred 
teachings of the Divine Lawgiver, and 
sanctions no acts that are not consistent 
with the sternest morality and the most faith- 
ful obedience to government and the laws ; 
and while this continues to be its character, 
it cannot, without the most atrocious injus- 
tice, be made responsible for the acts of its 
unworthy members. 

Of all human societies, Freemasonry is 
undoubtedly, under all circumstances, the 
fittest to form the truly good man. But 
however well conceived may be its laws, 
they cannot completely change the natural 
disposition of those who ought to observe 
them. In truth, they serve as lights and 
guides; but as they can only direct men 
by restraining the impetuosity of their pas- 
sions, these last too often become domi- 
nant, and the Institution, is forgotten. 

Upper Chambers. The practice of 
holding Masonic Lodges in the upper rooms 
of houses is so universal that, in all my ex- 
perience, I have no knowledge of a single 
instance in which a Lodge has been holden 
in a room on the first floor of a building. 
The most apparent reason' for this is, that 
security from being overseen or overheard 
may be thus obtained, and hence Dr. Oli- 
ver says, in his Book of the Lodge, (p. 44,) 
that "a Masonic hall should be isolated, 
and, if possible, surrounded with lofty 

walls As, however, such a situation 

in large towns, where Masonry is usually 
practised, can seldom be obtained with 
convenience to the brethren, the Lodge 
should be formed in an upper story." This, 
as a practical reason, will be perhaps suf- 



848 



UPPER 



URIM 



ficient to Masons in general. But to those 
who are more curious, it may be well to 
say, that for this custom there is also a 
mystical reason of great antiquity. 

Gregory, in his Notes and Observations on 
some Passages of Scripture, (1671, p. 17,) 
says : " The upper rooms in Scripture were 
places in that part of the house which was 
highest from the ground, set apart by the 
Jews for their private orisons and devo- 
tions, to be addressed towards Solomon's 
Temple." This room received, in the He- 
brew language, the appellation of Alijah, 
which has been translated by the Greek 
huperoon, and improperly by the Latin coz- 
naculum. The Hebrew and the Greek both 
have the signification of an upper room, 
while the Latin appellative would give the 
idea of a dining-room or place for eating, 
thus taking away the sacred character of 
the apartment. The Alijah was really a 
secret chamber or recess in the upper part 
of the house, devoted to religious uses. 
Hence the wise men or Rabbins of Israel 
are called by the Talmudists beni Alijah, 
or " the sons of the upper or secret room." 
And so, in Psalm civ. 2, 3, the Psalmist 
speaks of God as stretching out the heavens 
like a curtain, and laying the beams of his 
chambers in the waters, where, in the orig- 
inal, the word here translated " chambers " 
is the plural of Alijah, and should more 
properly be rendered "his secret cham- 
bers : " an allusion, as Dr. Clarke thinks, 
to the holy of holies of the tabernacle. 
Again, in 2 Chronicles ix. 3, 4, it is said 
that when the Queen of Sheba had seen 
the wisdom of Solomon and the house that 
he had built — his provisions, servants, and 
cup-bearers, " and his ascent by which he 
went up into the house of the Lord — there 
was no more spirit in her." The word 
which our translators have rendered " his 
ascent," is again this word Alijah, and the 
passage should be rendered "his secret 
chamber," or " u^per room ; " the one by 
which, through a private way, he was en- 
abled to pass into the Temple. 

On the advent of Christianity, this Jew- 
ish custom of worshipping privately in an 
upper room was adopted by the apostles 
and disciples, and the New Testament con- 
tains many instances of the practice, the 
word Alijah being, as I have already re- 
marked, translated by the Greek huperoon, 
which has a similar meaning. Thus in 
Acts i. 13, we find the apostles praying in 
an upper room ; and again, in the twentieth 
chapter, the disciples are represented as 
having met at Ephesus in an upper room, 
where Peter preached to them. But it is 
unnecessary to multiply instances of this 
usage. The evidence is complete that the 
Jews, and after them the primitive Chris- 



tians, performed their devotions in upper 
rooms. And the care with which Alijah, 
huperoon, or upper chamber, is always used 
to designate the place of devotion, abun- 
dantly indicates that any other place would 
have been considered improper. 

Hence we may trace the practice of hold- 
ing Lodges in upper rooms to this ancient 
custom ; and that, again, has perhaps some 
connection with the sacred character always 
given by the ancients to " high places," so 
that it is said, in the Masonic lectures, that 
our ancient brethren met on high hills and 
low vales. The reason there assigned by 
implication is that the meeting may be 
secret ; that is, the lectures place the Lodge 
on a high hill, a vale, or other secret place. 
And this reason is more definitely stated in 
the modern lectures, which say that they so 
met " to observe the approach of cowans 
and eavesdroppers, and to guard against 
surprise." Yet it is not improbable that 
the ancient symbolism of the sanctity of a 
high place was referred to as well as that 
more practical idea of secrecy and safety. 

Upright Posture. The upright pos- 
ture of the Apprentice in the north-east cor- 
ner, as a symbol of upright conduct, was in- 
troduced into the ritual by Preston, who 
taught in his lectures that the candidate 
then represented "a just and upright man 
and Mason." The same symbolism is re- 
ferred to by Hutchinson, who says that " as 
the builder raises his column by the plane 
and perpendicular, so should the Mason 
carry himself towards the world. " Indeed, 
the application of the corner-stone, or the 
square stone, as a symbol of uprightness of 
conduct, which is precisely the Masonic 
symbolism of the candidate in the north- 
east, was familiar to the ancients ; for Plato 
says that he who valiantly sustains the 
shocks of adverse fortune, demeaning him- 
self uprightly, is truly good and of a square 
posture. 

Uriel, Hebrew, ixmx, meaning the 
fire of God. An archangel, mentioned 
only in 2 Esdras. Michael Glycas, the 
Byzantine historian, says that his post is in 
the sun, and that he came down to Seth 
and Enoch, and instructed them in the 
length of the years and the variations of 
the seasons. The book of Enoch describes 
him as the angel of thunder and lightning. 
In some of the Hermetic degrees of Ma- 
sonry, the name, as representing the angel 
of fire, becomes a significant word. 

Urim and Thnmmim. The He- 
brew words Dnix, Aurim, and DW, Thum- 
im, have been variously translated by 
commentators. The Septuagint translates 
them, " manifestation and truth ; " the 
Vulgate, "doctrine and truth;" Aquila, 
"lights and perfections;" Kalisch, "per- 



URIM 



URN 



849 



feet brilliancy;" but the most generally- 
received interpretation is, "light and truth." 
What the Urim and Thummim were has 
also been a subject of as much doubt and 
difference of opinion. Suddenly intro- 
duced to notice by Moses in the command, 
(Exod. xxviii. 30,) "and thou shalt put in 
the breastplate of judgment the Urim and 
the Thummim," — as if they were already 
familiar to the people, — we know only of 
them from the scriptural account, that they 
were sacred lots to be worn concealed in or 
behind the breastplate, and to be consulted 
by the high priest alone, for the purpose 
of obtaining a revelation of the will of 
God in matters of great moment. Some 
writers have supposed that the augury 
consisted in a more splendid appearance of 
certain letters of the names of the tribes 
inscribed upon the stones of the breastplate; 
others, that it was received by voice from 
two small images which were placed be- 
yond the folds of the breastplate. A 
variety of other conjectures have been haz- 
arded, but as Godwyn (Moses and Aaron, 
iv. 8,) observes, "he spoke best, who in- 
geniously confessed that he knew not what 
Urim and Thummim was." 

The opinion now almost universally ac- 
cepted is that the Jewish lawgiver bor- 
rowed this, as he did the ark, the brazen 
serpent, and many other of the symbols 
of his theocracy, from the usages so fa- 
miliar to him of the Egyptian priests, 
with which both he and Aaron were fa- 
miliar, eliminating, of course, from them 
their previous heathen allusion, and giving 
to them a purer signification. 

In reference to the Urim and Thummim, 
we know not only from the authority of an- 
cient writers, but 
also from the con- 
firmatory testi- 
mony of more re- 
cent monumental 
explorations, that 
the judges of 
Egypt wore golden 
chains around their necks, to which was 
suspended a small figure of Theme, the 
Egyptian goddess of Justice and Truth. 
"Some of these breastplates," says Gliddon, 
(Ane. Egypt, p. 32,) "are extant in Euro- 
pean museums; others are to be seen on 
the monuments as containing the figures 
of two deities — Ra, the sun, and Theme. 
These represent Ra, or the sun, in a double 
capacity, physical and intellectual light; 
and Theme iu a double capacity, justice and 
truth." 

Neither in Ancient Craft nor in Royal 
Arch Masonry have the Urim and Thum- 
mim been introduced; although Oliver dis- 
cusses them, in his Landmarks, as a type of 
5G 54 




Christ, to be Masonically applied in his 
peculiar system of a Christian interpreta- 
tion of all the Masonic symbols. But the fact 
that after the construction of the Temple 
of Solomon we hear no more of the consul- 
tation by the priests of the Urim and Thum- 
mim, which seem to have given way to the 
audible interprefation of the divine will by 
the prophets, would necessarily disconnect 
them with Masonry as a symbol, to be ac- 
cepted even by those who place the founda- 
tion of the Order at the Solomonic era. 

Yet they have been introduced as a sym- 
bol into some of the continental high de- 
grees. Thus, in the last degree of the Or- 
der of Brothers of Asia, the presiding officer 
wears the Urim and Thummim suspended 
from a golden chain as the jewel of his office. 

Reghellini {Esprit du dogme, p. 60,) thus 
gives the continental interpretation of the 
symbol. 

" The folly of Solomon is commemorated 
in the instructions and ceremonies of a 
high degree, where the Acolyte is reminded 
that Solomon, becoming arrogant, was for a 
time abandoned by the Divinity, and as he 
was, although the greatest of kings, only a 
mortal, he was weak enough to sacrifice to 
idols, and thereby lost the communication 
which he had previously had through 
the Urim and Thummim. 

" These two words are found in a degree 
of the Maltre ecossais. The Venerables 
of the Lodges and the Sublime Masters ex- 
plain the legend to their recipients of an 
elevated rank, as intended to teach them 
that they should always be guided by rea- 
son, virtue, and honor, and never abandon 
themselves to an effeminate life or silly su- 
perstition." 

It is, I think, undeniable that Urim and 
Thummim have no legitimate existence as 
a Masonic symbol, and that they can only 
be considered such by a forced and modern 
interpretation. 

Uriot, Joseph. The author of a 
work entitled Le veritable Portrait oVun 
Franc-Macon, which was published by a 
Lodge at Frankfort, in 1742. It may be 
looked upon, says Kloss, as the earliest 
public exposition of the true principles of 
Masonry which appeared in Germany. 
Many editions of it were published. M. 
Uriot also published at Stongard, in 1769, 
a work entitled Lettres sur la Franche Ma- 
connerie; which was, however, only an en- 
largement of the Portrait, 

Urn. Among the ancients, cinerary 
urns were in common use to hold the ashes 
of the deceased after the body had been 
subjected to incremation, which was the 
usual mode of disposing of it. He who 
would desire to be learned upon this sub- 
ject should read Sir Thomas Browne's 



850 



URUGUAY 



VALE 



celebrated work entitled Hydriotaphice, or 
Urn Burial, where everything necessary to 
be known on this topic may be found. In 
Masonry, the cinerary urn has been intro- 
duced as a modern symbol, but always as 
having reference to the burial of the Temple 
Builder. In the comparatively recent sym- 
bol of the Monument, fabricated by Cross 
for the degree of Master in the American 
Eite, the urn is introduced as if to remind 
the beholder that the ashes of the great art- 
ist were there deposited. Cross borrowed, 
it may be supposed, his idea from an older 
symbol in the high degrees, where, in the 
description of the tomb of Hiram Abif, it 
is said that the heart was enclosed in a 
golden urn, to the side of which a trian- 
gular stone was affixed, inscribed with the 
letters J. M. B. within a wreath of acacia, 
and placed on the top of an obelisk. 

Uruguay. Freemasonry was intro- 
duced into the Eepublic of Uruguay by the 
Grand Orient of France, which, in 1827, 
chartered a Lodge called " the Children of 



the New World." Up to 1856, other Lodges 
were established by the G. Bodies of France 
and Brazil. In that year authority was ob- 
tained from the Supreme Council and Grand 
Orient of Brazil, Valley of Lavradio, to es- 
tablish a governing Masonic body, and the 
Supreme Council and Grand Orient of 
Uruguay was regularly constituted at Mon- 
tevideo, in the A. A. Scottish Rite. 

Usages, See Usages, in Addendum. 

Utah. Freemasonry was introduced 
into the Territory, October 7, 1867, by the 
Grand Lodge of Montana, which chartered 
Wasatch Lodge, No. 8. Mount Moriah 
Lodge, No. 70, was chartered October 21, 
1868, by the Grand Lodge of Kansas, and 
Argenta Lodge, No. 21, by the Grand 
Lodge of Colorado, September 26, 1871. 
All of these Lodges are situated in Salt 
Lake City. In January 16-20, 1872, the 
representatives of the three Lodges met at 
Salt Lake City and organized the Grand 
Lodge of Utah, O. F. Strickland being 
elected Grand Master. 



V. 



Vacancies in Office. Every Ma- 
sonic officer is elected and installed to hold 
his office for the time for which he has been 
elected, and until his successor shall be in- 
stalled. This is in the nature of a contract 
between the officer and the Lodge, Chapter, 
or other body which has elected him, and 
to its terms he signifies his assent in the 
most solemn manner at the time of his in- 
stallation. It follows from this that to 
resign the office would be on his part to 
violate his contract. Vacancies in office, 
therefore, can only occur by death. Even 
a removal from the jurisdiction, with the 
intention of permanent absence, will not 
vacate a Masonic office, because the person 
removing might change his intention, and 
return. For the reasons why neither res- 
ignation nor removal can vacate an office, 
see Succession to the Chair. 

Vale or Valley. The vale or valley 
was introduced at an early period into the 
symbolism of Masonry. A catechism of 
the beginning of the last century says that 
" the Lodge stands upon holy ground, or 
the highest hill or lowest vale, or in the 
vale of Jehoshaphat, or any other secret 
place." And Browne, who in the beginning 
of the present century gave a correct ver- 
sion of the Prestonian lectures, says that 



" our ancient brethren met on the highest 
hills, the lowest dales, even in the valley 
of Jehoshaphat, or some such secret place." 

Hutchinson (Sp. of Mas., p. 58,) has dilated 
on this subject, but, as I think, with a mis- 
taken view of the true import of the sym- 
bol. He says: "We place the spiritual 
Lodge in the vale of Jehoshaphat, imply- 
ing thereby that the principles of Masonry 
are derived from the knowledge of God, 
and are established in the judgment of 
the Lord. " And he adds : " The highest 
hills and lowest valleys were from the 
earliest times esteemed sacred, and it was 
supposed the spirit of God was peculiarly 
diffusive in those places." 

It is true that worship in high places 
was an ancient idolatrous usage. But 
there is no evidence that the superstition 
extended to valleys. Hutchinson's subse- 
quent reference to the Druidical and 
Oriental worship in groves has no bearing 
on the subject, for groves are not necessarily 
valleys. The particular reference to the 
valley of Jehoshaphat would seem in that 
case to carry an allusion to the peculiar 
sanctity of that spot, as meaning, in the 
original, the valley of the judgment of God. 
But the fact is that the old Masons did not 
derive their idea, that the Lodge was situ- 



VALLEY 



VAULT 



851 



ated in a valley, from any idolatrous prac- 
tice of the ancients. 

Valley, in Masonry, is a symbol of 
secrecy. And although I am not disposed 
to believe that the use of the word in this 
sense was borrowed from any meaning 
which it had in Hebrew, yet it is a singu- 
lar coincidence that the Hebrew word for 
valley, gnemeth, signifies also " deep," or, as 
Bate ( Critica Hebrcea) defines it, " whatever 
lies remote from sight, as counsels and de- 
signs which are deep or close." This very 
word is used in Job xii. 22, where it is 
said that God " discovereth deep things out 
of darkness, and bringeth out to light the 
shadow of death." 

The Lodge, therefore, is said to be placed 
in a valley because, the valley being the 
symbol of secrecy, it is intended to indicate 
the secrecy in which the acts of the Lodge 
should be concealed. And this interpreta- 
tion agrees precisely with what is said in 
the passages already cited, where the Lodge 
is said to stand in the lowest vale " or any 
secret place." It is supported also by the 
present lecture in this country, the ideas 
of which at least Webb derived from Pres- 
ton. It is there taught that our ancient 
brethren met on the highest hills and 
lowest vales, the better to observe the ap- 
proach of cowans and eavesdroppers, and to 
guard against surprise. 

Valley. In the capitular degrees of 
the French Rite, this word is used instead 
of Orient, to designate the seat of the 
Chapter. Thus on such a body a docu- 
ment would be dated from the " Valley of 
Paris," instead of the "Orient of Paris." 
The word, says the Dictionnaire Magonnique, 
is often incorrectly employed to designate 
the south and north sides of the Lodge, 
where the expression should be " the col- 
umn of the south " and " the column of 
the north." Thus, a Warden will address 
the brethren of his valley, instead of the 
brethren of his column. The valley includes 
the whole Lodge or Chapter; the columns 
are its divisions. 

Vassal, Pierre Gerard. A French 
physician and Masonic writer, who was 
born at Manosques, in France, October 14, 
1769. He was intended by his parents for 
the Church, and entered the Seminary of 
Marseilles for the purpose of pursuing his 
ecclesiastical studies. At the commence- 
ment of the revolution he left the school 
and joined the army, where, however, he 
remained only eighteen months. He then 
applied himself to the study of medicine, 
and pursued the practice of the profession 
during the rest of his life, acquiring a large 
reputation as a physician. He was elected 
a member of several medical societies, to 
whose transactions he contributed several 



valuable essays. He is said to have intro- 
duced to the profession the use of the digi- 
talis purpurea as a remedial agent, espe- 
cially in diseases of the heart. He was 
initiated into Masonry about the year 1811, 
and thenceforth took an active part in the 
Institution. He presided in the Lodge, 
Chapter, and Areopagus of the Sept Ecos- 
sais reunis with great zeal and devotion ; 
was in 1819 elected Secretary General of 
the Grand Orient, and in 1827 President of 
the College of Rites. He attained the 
thirty-third degree of the Ancient and Ac- 
cepted Rite, and was a warm advocate of 
Scottish Masonry. But his zeal was tem- 
pered by his judgment, and he did not 
hesitate to denounce the errors .that had 
crept into the system, an impartiality of 
criticism which greatly surprised Ragon. 
His principal Masonic works are Essai his- 
torique sur I'institution du Hit JEcossais, etc., 
Paris, 1827, and a valuable historical con- 
tribution to Masonry entitled Cours com- 
plet de la Maconnerie, ou Histoire generate de 
P Initiation depuis son Origine jusqu'a sou in- 
stitution en France, Paris, 1832. In private 
life, Vassal was distinguished for his kind 
heart and benevolent disposition. The 
Lodge of Sept Ecossais reunis presented 
him a medal in 1830 as a recognition of 
his active labors in Masonrv. He died 
May 4, 1840, at Paris. 

Vault of Steel. {Voute d'acier.) The 
French Masons so call the Arch of Steel, 
which see. 

Vault, Secret. As a symbol, the Se- 
cret Vault does not present itself in the 
primary degrees of Masonry. It is found 
only in the high degrees, such as the Royal 
Arch of all the Rites, where it plays an 
important part. Dr. Oliver, in his Histor- 
ical Landmarks, (vol. ii., p. 434,) gives, 
while referring to the building of the second 
Temple, the following general detail of the 
Masonic legend of this vault. 

"The foundations of the Temple were 
opened, and cleared from the accumulation 
of rubbish, that a level might be procured 
for the commencement of the building. 
While engaged in excavations for this pur- 
pose, three fortunate sojourners are said to 
have discovered our ancient stone of foun- 
dation, which had been deposited in the se- 
cret crypt by Wisdom, Strength, and Beauty, 
to prevent the communication of ineffable 
secrets to profane or unworthy persons. 
The discovery having been communicated 
to the prince, prophet, and priest of the 
Jews, the stone was adopted as the chief 
corner-stone of the re-edified building, and 
thus became, in a new and more expressive 
sense, the type of a more excellent dispen- 
sation. An avenue was also accidentally 
discovered, supported by seven pair of 



£52 



VAULT 



VAULT 



pillars, perfect arid entire, which, from their 
situation, had escaped the fury of the flames 
that had consumed the Temple, and the 
desolation of war that had destroyed the 
city. The secret vault, which had been 
built by Solomon as a secure depository for 
certain secrets that would inevitably have 
been lost without some such expedient for 
their preservation, communicated by a sub- 
terranean avenue with the king's palace; 
but at the destruction of Jerusalem the 
entrance having been closed by the rubbish 
of falling buildings, it had been discovered 
by the appearance of a keystone, amongst 
the foundations of the sanctum sanctorum. 
A careful inspection was then made, and 
the invaluable secrets were placed in safe 
custody." 

To support this legend, there is no his- 
torical evidence and no authority except 
that of the Talmudic writers. It is clearly 
a mythical symbol, and as such we must 
accept it. we cannot altogether reject it, 
because it is so intimately and so exten- 
sively connected with the symbolism of the 
Lost and the Recovered Word, that if we 
reject the theory of the Sacret Vault, we 
must abandon all of that symbolism, and 
with it the whole of the science of Masonic 
symbolism. Fortunately, there is ample 
evidence in the present appearance of Je- 
rusalem and its subterranean topography, 
to remove from any tacit and, as it were, 
conventional assent to the theory, features 
of absurdity or impossibility. 

Considered simply as a historical ques- 
tion, there can be no doubt of the existence 
of immense vaults beneath the superstruc- 
ture of the original Temple of Solomon. 
Prime, Robison, and other writers who in 
recent times have described the topography 
of Jerusalem, speak of the existence of 
these structures, which they visited and, in 
some instances, carefully examined. 

After the destruction of Jerusalem by 
Titus, the Roman Emperor Hadrian erected 
on the site of the "House of the Lord" a 
temple of Venus, which in its turn was de- 
stroyed, and the place subsequently became 
a depository of all manner of filth. But 
the Caliph Omar, after his conquest of Je- 
rusalem, sought out the ancient site, and, 
having caused it to be cleansed of its im- 
purities, he directed a mosque to be erected 
on the rock which rises in the centre of 
the mountain. Fifty years afterward the 
Sultan Abd-el-Meluk displaced the edifice 
of Omar, and erected that splendid build- 
ing which remains to this day, and is still 
incorrectly called by Christians the mosque 
of Omar, but known to Mussulmans as El- 
kubbet-es-Sukrah, or the Dome of the Rock. 
This is supposed to occupy the exact site 
of the original Solomonic Temple, and is 



viewed with equal reverence by Jews and 
Mohammedans, the former of whom, says 
Mr. Prime, (Tent Life in the Holy Land, p. 
183,) " have a faith that the ark is within 
its bosom now." 

Bartlett, ( Walks about Jerusalem^. 170,) 
in describing a vault beneath this mosque 
of Omar, says : " Beneath the dome, at the 
south-east angle of the Temple wall, con- 
spicuous from all points, is a small subter- 
raneous place of prayer, forming the en- 
trance to the extensive vaults which sup- 
port the level platform of the mosque 
above." 

Dr. Barclay ( City of the Great King) de- 
scribes, in many places of his interesting 
topography of Jerusalem, the vaults and 
subterranean chambers which are to be 
found beneath the site of the old Temple. 

Conformable with this historical account 
is the Talmudical legend, in which the 
Jewish Rabbins state that, in preparing 
the foundations of the Temple, the work- 
men discovered a subterranean vault sus- 
tained by seven arches, rising from as many 
pairs of pillars. This vault escaped notice 
at the destruction of Jerusalem, in conse- 
quence of its being filled with rubbish. 
The legend adds that Josiah, foreseeing 
the destruction of the Temple, commanded 
the Levites to deposit the ark of the cove- 
nant in this vault, where it was found by 
some of the workmen of Zerubbabel at the 
building of the second Temple. 

In the earliest ages, the cave or vault 
was deemed sacred. The first worship was 
in cave temples, which were either natural 
or formed by art to resemble the excava- 
tions of nature. Of such great extent was 
this practice of subterranean worship by 
the nations of antiquity, that many of the 
forms of heathen temples, as well as the 
naves, aisles, and chancels of churches 
subsequently built for Christian worship, 
are said to owe their origin to the religious 
use of caves. 

From this, too, arose the fact, that the 
initiation into the ancient mysteries was al- 
most always performed in subterranean 
edifices ; and when the place of initiation, 
as in some of the Egyptian temples, was 
really above ground, it was so constructed 
as to give to the neophyte the appearance, 
in its approaches and its internal structure, 
of a vault. As the great doctrine taught 
in the mysteries was the resurrection from 
the dead, — as to die and to be initiated were 
synonymous terms, — it was deemed proper 
that there should be some formal resem- 
blance between a descent into the grave 
and a descent into the place of initiation. 
" Happy is the man," says the Greek poet 
Pindar, "who descends beneath the hollow 
earth having beheld these mysteries, for 



VEDAS 



VEILS 



853 



lie knows the end as well as the divine 
origin of life ; " and in a like spirit Sopho- 
cles exclaims, " Thrice happy are they who 
descend to the shades below after having 
beheld these sacred rites, for they alone 
have life in Hades, while all others suffer 
there every kind of evil." 

The vault was, therefore, in the ancient 
mysteries, symbolic of the grave ; for ini- 
tiation was symbolic of death, where alone 
Divine Truth is to be found. The Masons 
have adopted the same idea. They teach 
that death is but the beginning of life ; 
that if the first or evanescent temple of our 
transitory life be on the surface, we must 
descend into the secret vault of death before 
we can find that sacred deposit of truth 
which is to adorn our second temple of 
eternal life. It is in this sense of an en- 
trance through the grave into eternal life 
that we are to view the symbolism of the 
secret vault. Like every other myth and 
fc allegory of Masonry, the historical relation 
may be true or it may be false ; it may be 
founded on fact or be the invention of imagi- 
nation ; the lesson is still there, and the sym- 
bolism teaches it exclusive of the history. 

Vedas. The most ancient of the re- 
ligious writings of the Indian Aryans, and 
now constituting the sacred canon of the 
Hindus, being to them what the Bible is 
. to the Christians, or the Koran to the 
Mohammedans. The word Veda denotes 
in Sanscrit, the language in which these 
books are written, wisdom or knowledge, 
and comes from the verb Veda, which, like 
the Greek 016a, Foida, signifies " I know." 
The German weiss and the English wit 
came from the same root. There are four 
collections, each of which is called a Veda, 
namely, the Rig- Veda, the Yazur-Veda, 
the Sama-Veda, and the Atharva- Veda ; 
but the first only is the real Veda, the others 
being but commentaries on it, as the Tal- 
mud is upon the Old Testament. 

The Rig- Veda is divided into two parts : 
the Mantras or hymns, which are all metri- 
cal, and the Brahmanes, which are in prose, 
and consist of ritualistic directions con- 
cerning the employment of the hymns, and 
the method of sacrifice. The other Vedas 
consist also of hymns and prayers; but 
they are borrowed, for the most part, from 
the Rig-Veda. 

The Vedas, then, are the Hindu canon of 
Scripture — his book of the law; and to 
the Hindu Mason they are his trestle- 
board, just as the Bible is to the Christian 
Mason. 

The religion of the Vedas is apparently 
an adoration of the visible powers of nature, 
such as the sun, the sky, the dawn, and the 
fire, and, in general, the eternal powers of 
light. The supreme divinity was the sky, 



called Varuna, whence the Greeks got their 
Ouranas ; and next was the Sun, called 
sometimes Savitar, the progenitor, and 
sometimes Mitra, the loving one, whence 
the Persian Mithras. Side by side with 
these was Agni, fire, whence the Latin 
ignis, who was the divinity coming most 
directly in approximation with man on 
earth, and soaring upwards as the flame to 
the heavenly gods. But in this nature- 
worship the Vedas frequently betray an 
inward spirit groping after the infinite 
and the eternal, and an anxious search for 
the divine name, which was to be rever- 
enced just as the Hebrew aspired after the 
unutterable Tetragrammaton. Bunsen {God 
in History, b. iii., ch. 7,) calls this "the de- 
sire — the yearning after the nameless 
Deity, who nowhere manifests himself in 
the Indian pantheon of the Vedas — the 
voice of humanity groping after God." 
One of the most sublime of the Veda 
hymns [Rig- Veda, b. X. hymn 121) ends 
each strophe with the solemn question: 
" Who is the god to whom we shall offer 
our sacrifice ? " This is the question which 
every religion asks; the search after the 
All-Father is the labor of all men who are 
seeking divine truth and light. The Semi- 
tic, like the Aryan poet in the same longing 
spirit for the knowledge of God, exclaims, 
" Oh that I knew where I might find him, 
that I might come even to his seat." It is 
the great object of all Masonic labor, which 
thus shows its true religious character and 
design. 

The Vedas have not exercised any direct 
influence on the symbolism of Freemasonry. 
But, as the oldest Aryan faith, they became 
infused into the subsequent religious sys- 
tems of the race, and through the Zend- 
Avesta of the Zoroastrians, the mysteries of 
Mithras, the doctrines of theNeo-platonists, 
and the school of Pythagoras, mixed with 
the Semitic doctrines of the Bible and the 
Talmud, they have cropped out in the 
mysticism of the Gnostics and the secret 
societies of the Middle Ages, and have 
shown some of their spirit in the re- 
ligious philosophy and the symbolism of 
Speculative Masonry. To the Masonic 
scholar, the study of the Vedic hymns is 
therefore interesting, and not altogether 
fruitless in its results. The writings of 
Bunsen, of Muir, of Cox, and especially of 
Max Miiller, will furnish ample materials 
for the study. 

Vehm-gericlit. See Westphalia, Se- 
cret Tribunal of. 

Veils, Grand Masters of the. 
Three officers in a Royal Arch Chapter of 
the American Rite, whose duty it is to pro- 
tect and defend the Veils of the Tabernacle, 
for which purpose they are presented with 



854 



VEILS 



VEILS 



a sword. The jewel of their office is a 
sword within a triangle, and they bear each 
a banner, which is respectively blue, purple, 
and scarlet. The title of "Grand Master" 
appears to be a misnomer. It would have 
been better to have styled them " Masters " 
or "Guardians." In the English system, 
the three Sojourners act in this capacity, 
which is an absurd violation of all the facts 
of history, and completely changes the 
symbolism. 

Veils, Symbolism of the. Neither 
the construction nor the symbolism of the 
veils in the Royal Arch tabernacle is de- 
rived from that of the Sinai tic. In the 
Sinaitic tabernacle there were no veils of 
separation between the different parts, ex- 
cept the one white one that hung before 
the most holy place. The decorations of 
the tabernacle were curtains, like modern 
tapestry, interwoven with many colors ; no 
curtain being wholly of one color, and not 
running across the apartment, but covering 
its sides and roof. The exterior form of 
the Royal Arch tabernacle was taken from 
that of Moses, but the interior decoration 
from a passage of Josephus not properly 
understood. 

Josephus has been greatly used by the 
fabricators of high degrees of Masonry, 
not only for their ideas of symbolism, but 
for the suggestion of their legends. In the 
Second Book of Chronicles (iii. 14), it is 
said that Solomon "made the veil of blue, 
and purple, and crimson, and fine linen, 
and wrought cherubims thereon." This 
description evidently alludes to the single 
veil, which, like that of the Sinaitic tab- 
ernacle, was placed before the entrance of 
the holy of holies. It by no means resem- 
bles the four separate and equidistant veils 
of the Masonic tabernacle. 

But Josephus had said (Antiq., 1. viii., c. 
iii., I 3), that the king "also had veils of 
blue, and purple, and scarlet, and the 
brightest and softest linen, with the most 
curious flowers wrought upon them, which 
were to be drawn before these doors." To 
this description — which is a very inaccurate 
one, which refers, too, to the interior of the 
first Temple, and not to the supposed ta- 
bernacle subsequently erected near its ruins, 
and which, besides, has no biblical author- 
ity for its support— we must trace the ideas, 
even as to the order of the veils, which the 
inventors of the Masonic tabernacle- adopt- 
ed in their construction of it. That tab- 
ernacle cannot be recognized as historical- 
ly correct, but must be considered, like the 
three doors of the Temple in the symbolic 
degrees, simply as a symbol. But this does 
not at all diminish its value. 

The symbolism of the veils must be con- 
sidered in two aspects ; first, in reference to 



the symbolism of the veils as a whole, and 
next, as to the symbolism of each veil sep- 
arately. 

As a whole, the four veils, constituting 
four divisions of the tabernacle, present 
obstacles to the neophyte in his advance 
to the most holy place where the Grand 
Council sits. Now he is seeking to advance 
to that sacred spot that he may there re- 
ceive his spiritual illumination, and be 
invested with a knowledge of the true Di- 
vine name. But Masonicaliy, this Divine 
name is itself but a symbol of Truth, the 
object, as has been often said, of all a Ma- 
son's search and labor. The passage through 
the veils is, therefore, a symbol of the trials 
and difficulties that are encountered and 
must be overcome in the search for and the 
acquisition of Truth. 

This is the general symbolism ; but we 
lose sight of it, in a great degree, when we 
come to the interpretation of the symbolism 
of each veil independently of the others, 
for this principally symbolizes the various 
virtues and affections that should character- 
ize the Mason. Yet the two symbolisms 
are really connected, for the virtues sym- 
bolized are those which should distinguish 
every one engaged in the Divine search. 

The symbolism, according to the system 
adopted in the American Rite, refers to the 
colors of the veils and to the miraculous 
signs of Moses, which are described in Ex- 
odus as having been shown by him to prove 
his mission as the messenger of Jehovah. 

Blue is a symbol of universal friendship 
and benevolence. It is the appropriate 
color of the symbolic degrees, the posses- 
sion of which is the first step in the pro- 
gress of the search for truth to be now in- 
stituted. The Mosaic sign of the serpent 
was the symbol among the ancients of res- 
urrection to life, because the serpent, by 
casting his skin, is supposed continually to 
renew his youth. It is the symbol here of 
the loss and the recovery of the Word. 

Purple is a symbol here of union, and re- 
fers to the intimate connection of Ancient 
Craft and Royal Arch Masonry. Hence it 
is the appropriate color of the intermediate 
degrees, which must be passed through in 
the prosecution of the search. The Mosaic 
sign refers to the restoration of the leprous 
hand to health. Here again, in this repre- 
sentation of a diseased limb restored to 
health, we have a repetition of the allusion 
to the loss and the recovery of the Word ; 
the Word itself being but a symbol of Di- 
vine truth, the search for which constitutes 
the whole science of Freemasonry, and the 
symbolism of which pervades the whole 
system of initiation from the first to the 
last degree. 

Scarlet is a symbol of fervency and zeal, 



VENERABLE 



VENGEANCE 



855 



and is appropriated to the Royal Arch de- 
gree because it is by these qualities that 
the neophyte, now so far advanced in his 
progress, must expect to be successful in his 
search. The Mosaic sign of changing wa- 
ter into wine bears the same symbolic refer- 
ence to a change for the better — from a 
lower to a higher state — from the elemental 
water in which there is no life to the* blood 
which is the life itself — from darkness to 
light. The progress is still onward to the 
recovery of that which had been lost, but 
which is yet to be found. 

White is a symbol of purity, and is pe- 
culiarly appropriate to remind the neo- 
phyte, who is now almost at the close of 
his search, that it is only by purity of life 
that he can expect to be found worthy of 
the reception of divine truth. " Blessed," 
says the Great Teacher, "are the pure in 
heart, for they shall see God." The Mosaic 
signs now cease, for they have taught their 
lesson ; and the aspirant is invested with 
the Signet of Truth, to assure him that, 
having endured all trials and overcome 
all obstacles, he is at length entitled to re- 
ceive the reward for which he has been 
seeking ; for the Signet of Zerubbabel is a 
royal signet, which confers power and au- 
thority on him who possesses it. 

And so we now see that the Symbolism 
of the Veils, however viewed, whether col- 
lectively or separately, represent the labo- 
rious, but at last successful, search for di- 
vine truth. 

Venerable. The title of a Worship- 
ful Master in a French Lodge. 

Tenerable Grand Master of all 
Symbolic Lodges. The twentieth de- 
gree of the Ancient and Accepted Scottish 
Rite. See Grand Master of all Symbolic 
Lodges. The Dictionnaire Magonnique says 
that this degree was formerly conferred on 
those brethren in France who, in receiving 
it, obtained the right to organize Lodges, 
and to act as Masters or Venerables for life, 
an abuse that was subsequently abolished 
by the Grand Orient. Ragon and Vassal 
both make the same statement. It may be 
true, but they furnish no documentary evi- 
dence of the fact. An examination of an 
old MS. French ritual of the degree, when 
it formed part of the Rite of Perfection, 
which is in my possession, shows nothing 
in the catechism that renders this theory 
of its origin improbable. 

Venerable, Perfect. ( Venerable 
Parfait.) A degree in the collection of 
Viany. 

Veneznelal Freemasonry first pene- 
trated into Venezuela in the beginning of 
the present century, when a Lodge was 
instituted by the Grand Orient of Spain. 
Several other Lodges were subsequently es- 



tablished by the same authority. In 1825, 
Cerneau, the head of the irregular Supreme 
Council at New York, established in Car- 
acas a Grand Lodge and Supreme Council 
of the Scottish Rite. In 1827, the Libera- 
tor, Simon Bolivar, having by his decree 
prohibited all secret societies, the Masonic 
Lodges, with the exception of the one at 
Porto Cabello, suspended their labors. In 
1830, Venezuela having become indepen- 
dent by the division of the Colombian Re- 
public, several brethren obtained from some 
of the dignitaries of the extinct Grand 
Lodge, in their capacity as Sovereign In- 
spectors General of the thirty-third de- 
gree, a temporary Dispensation to hold a 
Lodge for one year, in the expectation that 
they would, in the course of that time, be 
enabled to obtain a Charter from some for- 
eign Grand Lodge. But their efforts, in 
consequence of irregularities, were unsuc- 
cessful, and the Lodge was suspended. 
For eight years, Freemasonry in Venezu- 
ela was in a dormant condition. But in 
1838 the Masonic spirit was revived, the 
Lodge just referred to renewed its labors, 
the old Lodges were resuscitated, and the 
National Grand Lodge of Venezuela was 
constituted, whether regularly or not, it is 
impossible at this time, with the insufficient 
light before us, to determine. It was, how- 
ever, recognized by several foreign bodies. 
The Grand Lodge thus established, issued 
Charters to all the old Lodges, and erected 
new ones. In conjunction with the In- 
spectors General, it established a supreme 
legislative body, under the name of the 
Grand Orient, and also constituted a Grand 
Lodge, which continued to exist, with only 
a few changes, made in 1852, until the pres- 
ent Grand Lodge and Supreme Council were 
established, January 12, 1865. There are 
at present in Venezuela a Grand Lodge, 
which, in 1870, had thirty-two Lodges un- 
der its obedience, and a Supreme Council 
of the Scottish Rite. 

Vengeance. A word used in the high 
degrees. Barruel, Robison, and the other 
detractors of Freemasonry, have sought to 
find in this word a proof of the vindictive 
character of the Institution. " In the de- 
gree of Kadosh," says Barruel, {Memoires, 
ii. 310,) "the assassin of Adoniram be- 
comes the king, who must be slain to avenge 
the Grand Master Molay and the Order of 
Masons, who are the successors of the Tem- 
plars." 

No calumny was ever fabricated with so 
little pretension to truth for its foundation. 
The reference is altogether historical ; it is 
the record of the punishment which fol- 
lowed a crime, not an incentive to revenge. 

The word nekam is used in Masonry in 
precisely the same sense in which it is em- 



856 



VERGER 



VERTOT 



ployed by the prophet Jeremiah (1. 15) 
when he speaks of nikemat Jehovah, "the 
vengeance of the Lord/' — the punishment 
which God will inflict on evil-doers. The 
word is used symbolically to express the 
universally recognized doctrine that crime 
will inevitably be followed by its penal con- 
sequences. It is the dogma of all true re- 
ligions ; for if virtue and vice entailed the 
same result, there would be no incentive to 
the one and no restraint from the other. 

Verger. An officer in a Council of 
Knights of the Holy Sepulchre, whose du- 
ties are similar to those of a Senior Deacon 
in a Symbolic Lodge. 

Vermont. Freemasonry was intro- 
duced into the State of Vermont in 1781, in 
which year the Grand Lodge of Massachu- 
setts granted a Charter for the establish- 
ment of a Lodge at Cornish. This town 
having soon afterwards been claimed by 
New Hampshire, the Lodge removed to 
Windsor, on the opposite side of the river. 
In 1785, the Grand Lodge of Massachusetts 
chartered another Lodge at the town of 
Manchester. A Grand Lodge was organ- 
ized October 19, 1794, at Rutland. I have 
been unable to find any record of the num- 
ber of Lodges that were engaged in that 
organization, nor is there any evidence that 
there were at that time in existence in Ver- 
mont any other than the two which had 
been chartered by the Grand Lodge of Mas- 
sachusetts. 

In no State of the Union did the anti- 
Masonic party, as a political power, exer- 
cise so much influence as it did in Ver- 
mont. The Grand Lodge was, under the 
pressure of persecution, compelled to sus- 
pend its labors in 1833. All the Lodges 
under its jurisdiction surrendered their 
Charters, and Masonry for fifteen years 
had no active existence in that State. The 
Grand Lodge, however, did not dissolve, 
but continued its legal life by regular, 
although private, communications of the 
officers, and by adjournments, until the year 
1846, when it resumed vigor, Bro. Nathan 
B. Haswell, who was the Grand Master at 
the time of the suspension, having taken 
the chair at the resumed communication in 
January, 1846. The regularity of this re- 
sumption, although at first denied by the. 
Grand Lodge of New York, was generally 
admitted by all the Grand Lodges of the 
United States, with a welcome to which the 
devotion and steady perseverance of the Ma- 
sons of Vermont had justly entitled them. 

The Grand Chapter was organized De- 
cember 20, 1804, Jonathan Wells being 
elected first Grand High Priest. It shared 
the destinies of the Grand Lodge during 
the period of persecution, but was reorgan- 
ized July 18, 1849, under a commission 



from Joseph K. Stapleton, Deputy General 
Grand High Priest of the United States. 

The Grand Council of Royal and Select 
Masters was organized August 19, 1854, by 
a Convention of four Councils held at Ver- 
gennes, and Nathan B. Haswell was elected 
Grand Master. 

The Grand Encampment (now the Grand 
Commandery) was originally organized in 
1825. It subsequently became dormant. 
In 1850, the Grand Encampment was re- 
vived ; but it appearing that the revival was 
attended by irregularities, and in violation 
of the Grand Constitution of the Grand 
Encampment of the United States, the 
members dissolved the body, and the Dep- 
uty Grand Master, William H. Ellis, hav- 
ing, in December, 1850, issued a commis- 
sion to three subordinate Encampments to 
organize a Grand Encampment, that body 
was formed January 14, 1852. 

Vernhes, J. F. A French litterateur 
and Masonic writer, who was in 1821 the 
Venerable of the Lodge la Parfaite Hu- 
manite at Montpellier. He wrote an Essai 
sur VHistoire de la Franche-Magonnerie, 
depuis son etablissement jusq'a nos jours, 
Paris, 1813 ; and Le Par/ait Macon ou Re- 
pertoire complet de la Magonnerie Sym- 
bolique. This work was published at Mont- 
pellier, in 1820, in six numbers, of which 
the sixth was republished the next year, 
with the title of Apologie des Magons. It 
contained a calm and rational refutation 
of several works which had been written 
against "Freemasonry. Vernhes became an 
active disciple of the Rite of Mizraim, and 
published in 1822, at Paris, a defence of it 
and an examination of the various Rites 
then practised in France. 

Vertot d'Aubceuf, Rene*-Aubert 
de. The Abbe Vertot was born at the 
Chateau de Bennelot, in Normandy, in 
1665. In 1715 the Grand Master of the 
Knights of Malta appointed him the his- 
toriographer of that Order, and provided him 
with the Commandery of Santenay. Vertot 
discharged the duties of his office by 
writing his well-known work entitled His- 
tory of the Knights Hospitallers of St. John 
of Jerusalem, afterwards Knights of Rhodes, 
and now Knights of Malta, which was pub- 
lished at Paris, in 1726, in four volumes. 
It has since passed through a great number 
of editions, and been translated into many 
languages. Of this work, to which the 
Abb6 principally owes his fame, although 
he was also the author of many other his- 
tories, French critics complain that the 
style is languishing, and less pure and 
natural than that of his other writings. 
Notwithstanding that it has been the basis 
of almost all subsequent histories of the 
Order, the judgment of the literary world 



VESICA 



VINTON 



857 




is, that it needs exactitude in many of its 
details, and is too much influenced by the 
personal prejudices of the author. The 
Abbe Vertot died in 1735. 

Vesica Piscis. The fish was among 
primitive Christians a symbol 
of Jesus. (See Fish.) The 
vesica piscis, signifying literally 
the air-bladder of a fish, but, 
as some suppose, being the 
rough outline of a fish, was 
adopted as an abbreviated form 
of that symbol. In some old 
manuscripts it is used as a 
representation of the lateral 
wound of our Lord. As a 
symbol, it was frequently em- 
ployed as a church decoration 
by the Freemasons of the Mid- 
dle Ages. The seals of all 
colleges, abbeys, and other religious com- 
munities, as well as of ecclesiastical per- 
sons, were invariably made of this shape. 
Hence, in reference to the religious charac- 
ter of the Institution, it has been suggested 
that the seals of Masonic Lodges should 
also have that form, instead of the circular 
one now used. 

Vexillum Belli. A war-flag. In 
classical Latin, Vexillum meant a flag con- 
sisting of a piece of cloth fixed on a frame 
or cross-tree, as contradistinguished from 
a signum, or standard, which was simply a 
pole with the image of an eagle, horse, or 
some other device on 
the top. Among the 
pretended relics of the 
Order of the Temple 
is one called "le dra- 
peau de guerre, eu laine 
blanche, a quatre raies 
noires ;" i.e., the standard of war, of white 
linen, with four black rays; and in the 
statutes of the Order, the Vexillum Belli is 
described as being " albo nigroque palatum," 
or pales of white and black, which is the 
same thing couched in the technical lan- 
guage of heraldry. This is incorrect. The 
only war-flag of the ancient Knights Tem- 
plars was the Beauseant. Ad- 
dison, on the title-page of his 
Temple Church, gives what he 
calls "the war-banner of the 
Order of the Temple," and 
which is, as in the margin/the 
Beauseant, bearing in the centre 
the blood-red Templar cross. 
Some of the Masonic Templars, 
those of Scotland, for example, 
have both a Beaucenifer or 
Beauseant bearer, and a bearer of the Vex- 
illum Belli. The difference would appear 
to be that the Beauseant is the plain 
white and black flag, and' the Vexillum 
5H 







Belli is the same flag charged with the red 
cross. 

Viany, Auguste de. A Masonic 
writer of Tuscany, and one of the founders 
there of the Philosophic Scottish Rite. He 
was the author of many discourses, disser- 
tations, and didactic essays on Masonic 
subjects. He is, however, best known as 
the collector of a large number of manu- 
script degrees and cahiers or rituals, several 
of which have been referred to in this 
work. 

Vielle-Bru, Bite of. In 1748, the 
year after the creation of the Chapter of 
Arras by the Young Pretender, Charles 
Edward, a new Rite, in favor of the cause 
of the Stuarts, was established at Toulouse 
by, as it is said, Sir Samuel Lockhart, one 
of the aides-de-camp of the Prince. It 
was called the Rite of Vielle-Bru, or Faith- 
ful Scottish Masons. It consisted of nine 
degrees, divided into three chapters as fol- 
lows: First Chapter, 1, 2, 3. The symbolic 
degrees ; 4. Secret Master. /Second Chapter, 
5, 6, 7, 8. Four elu degrees, based on the 
Templar system. Third Chapter, 9. Scien- 
tific Masonry. The head of the Rite was 
a Council of Menatzchim. In 1804 the 
Rite was refused a recognition by the Grand 
Orient of France, because it presented no 
moral or scientific object, and because the 
Charter which it claimed to have from 
Prince Charles Edward was not proved to 
be authentic. It continued to exist in the 
south of France until the year 1812, when, 
being again rejected by the Grand Orient, 
it fell into decay. 

Villars, Abbe Montfaucon de. 
He was born in Languedoc in T.653, and 
was shot by one of his relatives, on the high 
road between Lyons and Paris, in 1675. 
The Abbe Villars is celebrated as the author 
of The Count de Gabalis, or Conversations on 
the Secret Sciences, published in 2 vols., at 
Paris, in 1670. In this work the author's 
design was, under the form of a romance, to 
unveil some of the Kabbalistic mysteries 
of Rosicrucianism. It has passed through 
many editions, and has been translated 
into English as well as into other lan- 



Vincere aut Mori. French, Vaincre 
ou Mourir, to conquer or to die. The motto 
of the degree of Perfect Elect Mason, the 
first of the tlus according to the Clermont 
or Templar system of Masonry. 

Vinton, David. A distinguished 
lecturer on Masonry, and teacher of the 
ritual in the first quarter of the present 
century. His field of labors was princi- 
pally confined to the Southern States, and 
he taught his system for some time with 
great success in North and South Carolina. 
There were, however, stains upon his char- 



858 



VIOLET 



VIRGINIA 



acter, and he was eventually expelled by, I 
think, the Grand Lodge of the former State. 
He died at Shakertown, Kentucky, in July, 
1833. Vinton published at Dedham, Mas- 
sachusetts, in 1816, a volume, containing 
Selections of Masonic, Sentimental, and 
Humorous songs, under the title of The Ma- 
sonic Minstrel. Of this rather trifling work 
no less than twelve thousand copies were 
sold by subscription. To Vinton's poetic 
genius we are indebted for that beautiful 
dirge commencing, "Solemn strikes the 
funeral chime," which has now become in 
almost all the Lodges of the United States 
a part of the ritualistic ceremonies of the 
third degree, and has been sung over the 
graves of thousands of departed brethren. 
This contribution should preserve the 
memory of Vinton among the Craft, and 
in some measure atone for his faults, what- 
ever they may have been. • 

Violet. This is not a Masonic color, 
except in some of the high degrees of the 
Scottish Rite, where it is a symbol of mourn- 
ing, and thus becomes one of the decora- 
tions of a Sorrow Lodge. Portal ( Coleurs 
Symboliques, p. 236,) says that this color was 
adopted for mourning by persons of high 
rank. And Campini ( Vetera Monumental) 
states that violet was the mark of grief, 
especially among kings and cardinals. In 
Christian art, the Saviour is clothed in a 
purple robe during his passion ; and it is 
the color appropriated, says Court de Ge- 
belin, (Monde prim., viii. 201,) to martyrs, 
because, like their divine Master, they un- 
dergo the punishment of the passion. Pre- 
vost (Hist, des Voyages, vi. 152,) says that 
in China violet is the color of mourning. 
Among that people blue is appropriated to 
the dead and red to the living, because 
with them red represents the vital heat, 
and blue, immortality ; and hence, says 
Portal, violet, which is made by an equal 
admixture of blue and red, is a symbol of 
the resurrection to eternal life. Such an 
idea is peculiarly appropriate to the use of 
violet in the high degrees of Masonry as a 
symbol of mourning. It would be equally 
appropriate in the primary degrees, for 
everywhere in Masonry we are taught to 
mourn not as those who have no hope. 
Our grief for the dead is that of those who 
believe in the immortal life. The red sym- 
bol of life is tinged with the blue of immor- 
tality, and thus we would wear the violet 
as our mourning to declare our trust in the 
resurrection. 

Virginia. There is much obscurity 
about the early history of Freemasonry in 
this State. The first chartered Lodge ap- 
pears to have been the " St. John's Lodge" 
at Norfolk, which received its Warrant in 
1741 from the Grand Lodge of Scotland. 



December 22, 1758, the " Eoyal Exchange 
Lodge" at Norfolk was chartered by the 
Athol or Ancient York Lodge. But be- 
tween 1741 and 1758 the Lodge of Freder- 
icksburg had sprung into existence, for its 
records show that General Washington was 
there initiated November 4, 1752. This 
Lodge was chartered by the Grand Lodge 
of Massachusetts on July 21, 1758, but had 
been acting under Dispensation for several 
years before. In 1777 there were ten 
Lodges in Virginia, namely, two at Nor- 
folk and one at each of the following places : 
Port Royal, Fredericksburg, Hampton, 
Williamsburg, Gloucester, Cabin Point, 
Petersburg, and Yorktown. On the 6th 
of May in that year, deputies from five of 
these Lodges met in convention at Williams- 
burg, " for the purpose of choosing a Grand 
Master for Virginia." So says the record 
as contained in Dove's Text- Book. The 
convention, however, adjourned to June 23, 
after stating its reasons for the election of 
such an officer. On that day it met, but 
again adjourned. Finally, it met on Oc- 
tober 13, 1778. The record calls it " a Con- 
vention of the Craft ; " but it assumed the 
form of a Lodge, and the Master and War- 
dens of Williamsburg Lodge presided. 
Only four Lodges were represented, namely, 
Williamsburg, Blandford, Botetourt, and 
Cabin Point. The modern forms of Ma- 
sonic conventions are not found in the pro- 
ceedings of this convention. Nothing is 
said of the formation of a Grand Lodge, 
but the following resolution was adopted : 

" It is the opinion of this Convention, 
that it is agreeable to the Constitutions of 
Masonry that all the regular chartered 
Lodges within this State should be sub- 
ject to the Grand Master of the said State." 

Accordingly, John Blair, Past Master of 
the Williamsburg Lodge, was nominated 
and unanimously elected, and on the same 
day he was installed, by the Master of Wil- 
liamsburg Lodge, as " Grand Master of Free 
and Accepted Masons of the State of Vir- 
ginia." All this was done, if we may trust 
the record, in Williamsburg Lodge, the 
Master thereof presiding, who afterwards 
closed the Lodge without any reference to 
the organization of a Grand Lodge. We 
may, however, imply that such a body was 
then formed, for Dove — without, however, 
giving any account of the proceedings in 
the interval, when there might or might not 
have been quarterly or annual communica- 
tions — says that a Grand Lodge was held 
in the city of Richmond, October 4, 1784, 
when Grand Master Blair having resigned 
the chair, James Mercer was elected Grand 
Master. Dove dates the organization of the 
Grand Lodge at October 13, 1778. 

Royal Arch Masonry was introduced 



VIRGIN 



VISITATION 



859 



into Virginia, it is said, by Joseph Myers, 
who was acting under his authority as 
a Deputy Inspector of the Scottish Rite. 
The Grand Chapter was organized at Nor- 
folk, May 1, 1808. It has never recog- 
nized the authority of the General Grand 
Chapter. 

The Cryptic degrees are conferred in 
Virginia in the Chapters preparatory to 
the Royal Arch. There are therefore no 
Councils of Royal and Select Masters in 
the State. 

The register, or roll published in the Pro- 
ceedings of the Grand Encampment of the 
United States for 1871, (p. 27,) states that 
the Grand Commandery of Virginia was 
organized, November 27, 1823. But from 
a report of the committee of the Grand 
Encampment, made September 17, 1847, 
we learn the following facts. In 1824 there 
existed three subordinate Encampments in 
Virginia, which about the year 1826 formed 
a Grand Encampment, that was represented 
that year in the General Grand Encamp- 
ment. It is supposed that this body ceased 
to exist soon after its organization, and a 
Charter was granted, by the General Grand 
Encampment, for an Encampment to meet 
at Wheeling. On December 11, 1845, dele- 
gates from various Encampments in Vir- 
ginia met at Richmond and organized a 
new Grand Encampment which they de- 
clared to be independent of the General 
Grand Encampment. At the session of 
the latter body in 1847, it declared this 
new Grand Encampment to be " irregular 
and unauthorized," and it refused to recog- 
nize it or its subordinates. Wheeling En- 
campment, however, was acknowledged to 
be a lawful body, as it had not given its 
adhesion to the irregular Grand Encamp- 
ment. In January, 1851,, the Grand En- 
campment of Virginia receded from its po- 
sition of independence, and was recognized 
by the General Grand Encampment as one 
of its constituents. It so remained until 
1861, when the Grand Commandery (the 
title which had been adopted in 1859) 
seceded from the Grand Encampment in 
consequence of the civil war. It, however, 
returned to its allegiance in 1865, and has 
ever since remained a regular portion of 
the Templar Order of the United States. 

Virgin, Weeping. See Weeping 
Virgin. 

Visible Masonry. In a circular 
published March 18, 1775, by the Grand 
Orient of France, reference is made to two 
divisions of the Order, namely, Visible and 
Invisible Masonry. Did we not know some- 
thing of the Masonic contentions then ex- 
isting in France between the Lodges and 
the supreme authority, we should hardly 
comprehend the meaning intended to be 



conveyed by these words. By " Invisible 
Masonry " they denoted that body of in- 
telligent and virtuous Masons who, irre- 
spective of any connection with dogmatic 
authorities, constituted " a Mysterious and 
Invisible Society of the True Sons of Light," 
who, scattered over the two hemispheres, 
were engaged, with one heart and soul, in 
doing everything for the glory of the Grand 
Architect and the good of their fellow-men. 
By " Visible Masonry " they meant the 
congregation of Masons into Lodges, which 
were often affected by the contagious vices 
of the age in which they lived. The form- 
er is perfect ; the latter continually needs 
purification. The words were originally 
invented to effect a particular purpose, and 
to bring the recusant Lodges of France 
into their obedience. But they might be 
advantageously preserved, in the technical 
language of Masonry, for a more general 
and permanent object. Invisible Masonry 
would then indicate the abstract spirit of 
Masonry as it has always existed, while 
Visible Masonry would refer to the con- 
crete form which it assumes in Lodge and 
Chapter organizations, and in different Rites 
and systems. The latter would be like the 
material church, or church militant ; the 
former like the spiritual church, or church 
triumphant. Such terms might be found 
convenient to Masonic scholars and writers. 

Visitation, Grand. The visit of a- 
Grand Master, accompanied by his Grand 
Officers, to a subordinate Lodge, to inspect 
its condition, is called a Grand Visitation. 
There is no allusion to anything of the 
kind in the Old Constitutions, because 
there was no organization of the Order be- 
fore the eighteenth centuiy that made such 
an inspection necessary. But immediately 
after the revival in 1717, it was found ex- 
pedient, in consequence of the growth of 
Lodges in London, to provide for some 
form of visitation and inspection. So, in 
the very first of the Thirty-nine General 
Regulations, adopted in 1721, it is declared 
that " the Grand Master or his Deputy hath 
authority and right not only to be present 
in any true Lodge, but also to preside wher- 
ever he is, with the Master of the Lodge on 
his left hand, and to order his Grand War- 
dens to attend him, who are not to act in 
any particular Lodges as Wardens, but in 
his presence and at his command ; because 
there the Grand Master may command the 
Wardens of that Lodge, or any other breth- 
ren he pleaseth, to attend and act as his 
Wardens pro tempore" 

In compliance with this old regulation, 
whenever the Grand Master, accompanied 
by his Wardens and other officers, visits a 
Lodge in his jurisdiction, for the purpose 
of inspecting its condition, the Master and 



860 



VISITING 



VOGEL 



officers of the Lodge thus visited surrender 
their seats to the Grand Master and the 
Grand Officers. 

Grand Visitations are among the oldest 
usages of Freemasonry since the revival 
period. In this country they are not now 
so frequently practised, in consequence of 
the extensive territory over which the 
Lodges are scattered, and the difficulty of 
collecting at one point all the Grand Offi- 
cers, many of whom generally reside at 
great distances apart. Still, where it can 
be done, the practice of Grand Visitations 
should never be neglected. 

The power of visitation for inspection is 
confined to the Grand and Deputy Grand 
Master. The Grand Wardens possess no 
such prerogative. The Master must always 
tender the gavel and the chair to the Grand 
or Deputy Grand Master when either of 
them informally visits a Lodge; for the 
Grand Master and, in his absence, the 
Deputy have the right to preside in all 
Lodges where they may be present. But 
this privilege does not extend to the Grand 
Wardens. 

Visiting Brethren. Every brother 
from abroad, or from any other Lodge, 
when he visits a Lodge, must be received 
with welcome and treated with hospitality. 
He must be clothed, that is to say, furnished 
with an apron, and, if the Lodge uses them, 
(as every Lodge should,) with gloves, and, 
if a Past Master, with the jewel of his 
rank. He must be directed to a seat, and 
the utmost courtesy extended to him. If 
of distinguished rank in the Order, the 
honors due to that rank must be paid to 
him. 

This hospitable and courteous spirit is 
derived from the ancient customs of the 
Craft, and is inculcated in all the Old Con- 
stitutions. Thus, in the Stone MS., it is 
directed "that every Mason receive and 
cherish strange fellowes when they come 
over the countrie, and sett them on worke, 
if they will worke, as the manner is ; that 
is to say, if the Mason have any mould 
stone in his place, he shall give him a 
mould stone, and sett him on worke ; and 
if he have none, the Mason shall refresh 
him with money unto the next Lodge." 
A similar regulation is found in all the 
other manuscripts of the Operative Ma- 
sons; and from them the usage has de- 
scended to their speculative successors. 

At all Lodge banquets it is of obligation 
that a toast shall be drunk " to the visiting 
brethren." To neglect this would be a 
great breach of decorum. 

Visit, Right of. Every affiliated Ma- 
son in good standing has a right to visit 
any other Lodge, wherever it may be, as 
often as it may suit his pleasure or conve- 



nience ; and this is called, in Masonic law, 
" the right of visit." It is one of the most 
important of all Masonic privileges, be- 
cause it is based on the principle of the 
identity of the Masonic institution as one 
universal family, and is the exponent of 
that well-known maxim that "in every 
clime a Mason may find a home, and in 
every land a brother." It has been so long 
and so universally admitted, that I have not 
hesitated to rank it among the landmarks 
of the Order. 

The admitted doctrine on this subject is, 
that the right of visit is one of the positive 
rights of every Mason, because Lodges are 
justly considered as only divisions for con- 
venience of the universal Masonic family. 
The right may, of course, be lost, or for- 
feited on special occasions, by various cir- 
cumstances ; but any Master who shall re- 
fuse admission to a Mason in good standing, 
who knocks at the door of his Lodge, is 
expected to furnish some good and satisfac- 
tory reason for his thus violating a Masonic 
right. If the admission of the applicant, 
whether a member or visitor, would, in his 
opinion, be attended with injurious conse- 
quences, such, for instance, as impairing 
the harmony of the Lodge, a Master would 
then, I presume, be justified in refusing 
admission. But without the existence of 
some such good reason, Masonic jurists 
have always decided that the right of vis- 
itation is absolute and positive, and inures 
to every Mason in his travels throughout 
the world. See this subject discussed in its 
fullest extent in the author's Text Book of 
Masonic Jurisprudence, pp. 203-216. 

Vivat. " Vivat ! vivat ! vivat ! " is the 
acclamation which accompanies the honors 
in the French Eite. Bazot {Manuel, p. 165,) 
says it is " the cry of joy of Freemasons of 
the French Eite." Vivat is a Latin word, 
and signifies, literally, " May he live ; " but 
it has been domiciliated in French, and 
Boiste {Dictionnaire Universel) defines it as 
"a cry of applause which expresses the 
wish for the preservation of any one." The 
French Masons say, " He was received with 
the triple vivat," to denote that " He was 
received with the highest honors of the 
Lodge." 

Vogel, Paul Joachim Sigis- 
m ii nd. A distinguished Masonic writer 
of Germany, who was born in 1753. He 
was at one time co-rector of the Sebastian 
School at Altdorf, and afterwards First 
Professor of Theology and Ecclesiastical 
Counsellor at Erlangen. In 1785 he pub- 
lished at Nuremberg, in three volumes, his 
Briefe, die Freimaurerei betreffend; or, "Let- 
ters concerning Freemasonry." The first 
volume treats of the Knights Templars; 
the second, of the Ancient Mysteries ; and 



VOIGT 



VOUCHING 



861 



the third, of Freemasonry. This was, says 
Kloss, the first earnest attempt made in 
Germany to trace Freemasonry to a true, 
historical origin. Vogel's theory was, that 
the Speculative Freemasons were derived 
from the Operative or Stonemasons of the 
Middle Ages. The abundant documentary 
evidence that more recent researches have 
produced were then wanting, and the views 
of Vogel did not make that impression to 
which they were entitled. He has, how- 
ever, the credit of having opened the way, 
after the AJ^be Grandidier, for those who 
have followed him in the same field. He 
also delivered before the Lodges of Nurem- 
berg, several Discourses on the Design, 
Character, and Origin of Freemasonry , which 
were published in one volume, at Berlin, 
in 1791. 

Toigt, Friedericli. A Doctor of 
Medicine, and Professor and Senator at 
Dresden. He was a member of the high 
degrees of the Rite of Strict Observance, 
where his Order name was Eques a Falcone, 
or Knight of the Falcon. In 1788 he at- 
tacked Starck's Rite of the Clerks of Strict 
Observance, and published an essay on the 
subject, in the year 1788, in the Acta His- 
torico-Ecclesiastica of Weimar. Voigt ex- 
posed the Roman Catholic tendencies of the 
new system, and averred that its object was 
" to cite and command spirits, to find the 
philosopher's stone, and to establish the 
reign of the millennium." His develop- 
ment of the Kabbalistic character of the 
Rite made a deep impression on the Ma- 
sonic world, and was one of the most effec- 
tive attacks upon it made by its antagonists 
of the old Strict Observance. 

Toting. Voting in Lodges viva voce, or 
by " aye " and " nay," is a modern innova- 
tion in this country. During the Grand 
Mastership of the Earl of Loudon, on April 
6, 1736, the Grand Lodge of England, on 
the motion of Deputy Grand Master Ward, 
adopted " a new regulation of ten rules for 
explaining what concerned the decency of 
assemblies and communications." The 
tenth of these rules is in the following 
words : 

" The opinions or votes of the members 
are always to be signified by each holding 
up one of his hands ; which uplifted hands 
the Grand Wardens are to count, unless the 
number of hands be so unequal as to render 
the counting useless. Nor should any other 
kind of division be ever admitted on such 
occasions." 

The usual mode of putting the question is 
for the presiding officer to say : " So many 
as are in favor will signify the same by the 
usual sign of the Order," and then, when 
those votes have been counted, to say : " So 
many as are of a contrary opinion will sig- 



nify the same by the same sign." The votes 
are now counted by the Senior Deacon in a 
subordinate Lodge, and by the Senior Grand 
Deacon in a Grand Lodge, it having been 
found inconvenient for the Grand Wardens 
to perform that duty. The number of votes 
on each side is communicated by the Dea- 
con to the presiding officer, who announces 
the result. 

The same method of voting should be 
observed in all Masonic bodies. 

Toting, Right of. Formerly, all 
members of the Craft, even Entered Ap- 
prentices, were permitted to vote. This 
was distinctly prescribed in the last of the 
Thirty-nine General Regulations adopted 
in 1721. But the numerical strength of 
the Order, which was then in the first de- 
gree, having now passed over to the third, 
the modern rule is that the right of voting 
shall be restricted to Master Masons. A 
Master Mason may, therefore, speak and 
vote on all questions, except in trials where 
he is' himself concerned as accuser or de- 
fendant. Yet by special regulation of his 
Lodge he may be prevented from voting on 
ordinary questions where his dues for a cer- 
tain period — generally twelve months — 
have not been paid ; and such a regulation 
exists in almost every Lodge. But no 
local by-law can deprive a member, who has 
not been suspended, from voting on the 
ballot for the admission of candidates, be- 
cause the sixth regulation of 1721 dis- 
tinctly requires that each member present 
on such occasion shall give his consent be- 
fore the candidate can be admitted. And 
if a member were deprived by any by-law 
of the Lodge, in consequence of non-pay- 
ment of his dues, of the right of express- 
ing his consent or dissent, the ancient reg- 
ulation would be violated, and a candidate 
might be admitted without the unanimous 
consent of all the members present. And 
this rule is so rigidly enforced, that on a 
ballot for initiation no member can be ex- 
cused from voting. He must assume the 
responsibility of casting his vote, lest it 
should afterwards be said that the candi- 
date was not admitted by unanimous con- 
sent. 

Touching. It is a rule in Masonry, 
that a Lodge may dispense with the exami- 
nation of a visitor, if any brother present 
will vouch that he possesses the necessary 
qualifications. This is an important pre- 
rogative that every Mason is entitled to ex- 
ercise; and yet it is one which may so 
materially affect the well-being of the 
whole Fraternity, since, by its injudicious 
use, impostors might be introduced among 
the faithful, that it should be controlled by 
the most stringent regulations. 

To vouch for one is to bear witness for 



862 



VOUCHING 



VOUCHING 



him, and in witnessing to truth, every cau- 
tion should be observed, lest falsehood may 
cunningly assume its garb. The brother 
who vouches should know to a certainty 
that the one for whom he vouches is really 
what he claims to be. He should know 
this, not from a casual conversation, nor a 
loose and careless inquiry, but from " strict 
trial, due examination, or lawful informa- 
tion" These are the three requisites which 
the ritual has laid down as essentially 
necessary to authorize the act of vouch- 
ing. Let us inquire into the import of 
each. 

1. Strict Trial. By this is meant that 
every question is to be asked, and every 
answer demanded, which is necessary to 
convince the examiner that the party ex- 
amined is acquainted with what he ought 
to know, to entitle him to the appellation 
of a brother. Nothing is to be taken for 
granted — categorical answers must be re- 
turned to all that it is deemed important to 
be asked; no forgetfulness is to be excused; 
nor is the want of memory to be considered 
as a valid reason for the want of knowledge. 
The Mason who is so unmindful of his ob- 
ligations as to have forgotten the instruc- 
tions he has received, must pay the penalty 
of his carelessness, and be deprived of his 
contemplated visit to that society whose 
secret modes of recognition he has so little 
valued as not to have treasured them in his 
memory. The "strict trial" refers to the 
matter which is sought to be obtained by 
inquiry ; and while there are some things 
which may safely be passed over in the in- 
vestigation of one who confesses himself to 
be " rusty," because they are details which 
require much study to acquire and constant 
practice to retain, there are still other 
things of great importance which must be 
rigidly demanded. 

2. Due examination. If " strict trial " 
refers to the matter, " due examination " 
alludes to the mode of investigation. This 
must be conducted with all the necessary 
forms and antecedent cautions. Inquiries 
should be made as to the time and place of 
initiation as a preliminary step, the Tiler's 
OB. of course never being omitted. Then 
the good old rule of " commencing at the 
beginning " should be pursued. Let every 
thing go on in regular course ; nor is it to 
be supposed that the information sought 
was originally received. Whatever be the 
suspicions of imposture, let no expression 
of those suspicions be made until the final 
decree for rejection is uttered. And let 
that decree be uttered in general terms, 
such as, " I am not satisfied," or " I do not 
recognize you," and not in more specific 
language, such as, "You did not answer 
this inquiry," or "You are ignorant on 



that point." The candidate for examina- 
tion is only entitled to know that he has 
not complied generally with the requisi- 
tions of his examiner. To descend to par- 
ticulars is always improper, and often dan- 
gerous. Above all, never ask what the 
lawyers call " leading questions," which in- 
clude in themselves the answer, nor in any 
way aid the memory, or prompt the forget- 
fulness of the party examined, by the 
slightest hints. 

3. Lawful information. This authority 
for vouching is dependent on what has been 
already described. For no Mason can law- 
fully give information of another's quali-* 
fications unless he has himself actually 
tested him. But it is not every Mason who 
is competent to give " lawful information." 
Ignorant or unskilful brethren cannot do 
so, because they are incapable of discover- 
ing truth or of detecting error. A " rusty 
Mason " should never attempt to examine 
a stranger, and certainly, if he does, his 
opinion as to the result is worth nothing. 
If the information given is on the ground 
that the party who is vouched for has been 
seen sitting in a Lodge, care must be taken 
to inquire if it was a "just and legally con- 
stituted Lodge of Master Masons." A 
person may forget from the lapse of time, 
and vouch for a stranger as a Master 
Mason, when the Lodge in which he saw 
him was only opened in the first or second 
degree. Information given by letter, or 
through a third party, is irregular. The 
person giving the information, the one re- 
ceiving it, and the one of whom it is given, 
should all be present at the time, for other- 
wise there would be no certainty of iden- 
tity. The information must be positive, 
not founded on belief or opinion, but de- 
rived from a legitimate source. And, 
lastly, it must not have been received cas- 
ually, but for the very purpose of being 
used for Masonic purposes. For one to say 
to another, in the course of a desultory 
conversation, " A. B. is a Mason," is not 
sufficient. He may not be speaking with 
due caution, under the expectation that his 
words will be considered of weight. He 
must say something to this effect, " I know 
this man to be a Master Mason, for such or 
such reasons, and you may safely recognize 
him as such." This alone will insure the 
necessary care and proper observance of 
prudence. 

Lastly, never should an unjustifiable deli- 
cacy weaken the rigor of these rules. For 
the wisest and most evident reasons, that 
merciful maxim of the law, which says 
that it is better that ninety-nine guilty 
men should escape than that one innocent 
man should be punished, is with us re- 
versed; so that in Masonry it is better that 



VOYAGES 



WAGES 



863 



ninety and nine true men should be turned 
away from the door of a Lodge, than that 
one cowan should be admitted. 

Voyages. The French Masons thus 
call some of the proofs and trials to which 
a candidate is subjected in the course of 
initiation into any of the degrees. In the 
French Rite, the voyages in the symbolic 
degrees are three in the first, five in the 
second, and seven in the third. Their 
symbolic designs are thus briefly explained 
by Ragon ( Cours des Init., pp. 90, 132,) and 
Lenoir, (La Franche-Maqonnerie, p. 263:) 



The voyages of the Entered Apprentice 
are now, as they were in the Ancient Mys- 
teries, the symbol of the life of man. 
Those of the Fellow Craft are emblematic 
of labor in search of knowledge. Those of 
the Master Mason are symbolic of the 
pursuit of crime, the wandering life of 
the criminal, and his vain attempts to es- 
cape remorse and punishment. It will be 
evident that the ceremonies in all the 
.Rites of Masonry, although under a dif- 
ferent name, lead to the same symbolic re- 
sults. 



w. 



W.\ An abbreviation of Worshipful, 
of West, of Warden, and of Wisdom. 

Waechter, Eberhard, Baron 
Von. Lord of the Chamber to the king 
of Denmark, and Danish Ambassador at 
Ratisbon; was born in 1747. He was at 
one time a very active member of the Rite 
of Strict Observance, where he bore the 
characteristic name of Eques a ceraso, and 
had been appointed Chancellor of the Ger- 
man Priories of the 7th Province. When 
the spiritual schism of the Order made its 
vast pretensions to a secret authority derived 
from unknown superiors, whose names they 
refused to divulge, Von Wachter was sent 
to Italy by the old Scottish Lodge of which 
Duke Ferdinand was Grand Master, that 
he might obtain some information from the 
Pretender, and from other sources, as to the 
true character of the Rite. Von Wachter 
was unsuccessful, and the intelligence which i 
he brought back to Germany was unfavor- j 
able to Von Hund, and increased the em- 
barrassments of the Strict Observance 
Lodges. But he himself lost reputation. 
A host of enemies attacked him. Some 
declared that while in Italy he had made 
a traffic of Masonry to enrich himself; 
others that he had learned and was practis- 
ing magic; and others again that he had 
secretly attached himself to the Jesuits. 
Von Wachter stoutly denied these charges; 
but it is certain that, from being in very 
moderate circumstances, he had, after his 
return from Italy, become suddenly and 
unaccountably rich. Yet Mossdorf says 
that he discharged his mission with great 
delicacy and judgment. Thory, quoting 
the Beytrag zur neuesten Geschicte, (p. 150,) 
says that in 1782 he proposed to give a 
new organization to the Templar system of 



Masonry, on the ruins, perhaps, of both 
branches of the Strict Observance, and 
declared that he possessed the true secrets 
of the Order. His proposition for a reform 
was not accepted by the German Masons, 
because they suspected that he was an 
agent of the Jesuits. Kloss (Bibliog., No. 
622 b ) gives the title of a work published by 
him in 1822 as Worte der Wahrheit an die 
Menschen, meine Bruder. He died May 25, 
1825, one, perhaps, of the last actors in the 
great Masonic drama of the Strict Observ- 
ance. 

Wages of a Master Mason, Sym- 
bolic. See Foreign Countries. 

Wages of Operative Masons. 
In all the Old Constitutions praise is given 
to St. Alban because he raised the wages 
of the Masons. Thus the Edinburgh- 
Kilwinning MS. says: "St. Albans loved 
Masons well, and cherished them much, 
and made their pay right good, standing 
by as the realme did, for he gave them iis. 
a week, and 3c?. to their cheer ; for before 
that time, through all the land, a Mason 
had but a penny a day and his meat, until 
St. Alban amended it." We may compare 
this rate of wages in the third century with 
that of the fifteenth, and we will be sur- 
prised at the little advance that was made. 
In Grosse and Astle's Antiquarian Repertory 
(iii., p. 58,) will be found an extract from 
the Roles of Parliament, which contains a 
petition, in the year 1443, to Parliament to 
regulate the price of labor. In it are the 
following items: "And y l from the Fest 
of Ester unto Mighelmasse y e wages of eny 
free Mason or maister carpenter exceed not 
by the day iiiid, with mete and drynk, and 
withoute mete and drink yd., ob. 

"A Maister Tyler or Sclatter, rough ma- 



864 



WAGES 



WAGES 



son and meen carpenter, and other artifi- 
cers concernyng beldyng, by the day iii<£, 
with mete and drynk, and withoute mete 
and drynke, Hid., ob. 

"And from the Fest of Mighelmasse 
unto Ester, a free Mason and a maister 
carpenter by the day Hid., with mete and 
drynk, withoute mete and drink, Hid., ob. 

"Tyler, meen carpenter, rough mason, 
and other artificers aforesaid, by the day 
iid., ob, with mete and drynk, withoute, 
mete and drynk iiiid, and every other 
werkeman and laborer by the day id, ob, 
with mete and drynk, and withoute mete 
and drink Hid., and who that lasse deserveth, 
to take lasse." 

Wages of the Workmen at the 
Temple. Neither the Scriptures, nor 
Josephus, give us any definite statement 
of the amount of wages paid, nor the man- 
ner in which they were paid, to the work- 
men who were engaged in the erection of 
King Solomon's Temple. The cost of its 
construction, however, must have been im- 
mense, since it has been estimated that the 
edifice alone consumed more gold and silver 
than at present exists upon the whole 
earth; so that Josephus very justly says 
that "Solomon made all these things for 
the honor of God, with great variety and 
magnificence, sparing no cost, but using 
all possible liberality in adorning the Tem- 
ple." We learn, as one instance of this 
liberality, from the 2d Book of Chronicles, 
that Solomon paid annually to the Tyrian 
Masons, the servants of Hiram, "twenty 
thousand measures of beaten wheat, and 
twenty thousand measures of barley, and 
twenty thousand baths of wine, and twenty 
thousand baths of oil." The bath was a 
measure equal to seven and a half gallons 
wine measure ; and the cor or chomer, which 
we translate by the indefinite word measure, 
contained ten baths ; so that the corn, wine, 
and oil furnished by King Solomon, as 
wages to the servants of Hiram of Tyre, 
amounted to one hundred and ninety 
thousand bushels of the first, and one 
hundred and fifty thousand gallons each 
of the second and third. The sacred rec- 
ords do not inform us what further wages 
they received, but we elsewhere learn that 
King Solomon gave them as a free gift a 
sum equal to more than thirty-two millions 
of dollars. The whole amount of wages 
paid to the craft is stated to have been 
about six hundred and seventy-two mil- 
lions of dollars; but we have no means of 
knowing how that amount was distributed; 
though it is natural to suppose that those 
of the most skill and experience received 
the highest wages. The Harodim, or-chiefs 
of the workmen, must have been better 
paid than the Ish Sabal, or mere laborers. 



The legend-makers of Masonry have not 
been idle in their invention of facts and 
circumstances in relation to this subject, the 
whole of which have little more for a foun- 
dation than the imaginations of the in- 
ventors. They form, however, a part of the 
legendary history of Masonry, and are in- 
teresting for their ingenuity, and sometimes 
even for their absurdity. 

There was an old tradition among the 
English Masons, that the men were paid 
in their Lodges by shekels, — a silver coin 
of about the value of fifty cents, — and that 
the amount was regulated by the square of 
the number of the degree that the workman 
had attained. Thus, the Entered Appren- 
tice received one shekel per day; the 
Fellow Craft, who had advanced to the 
second degree, received the square of 2, or 
2x2 = 4 shekels ; and the Mark Man, or 
third degree, received the square of 3, or 
3x3 = 9 shekels ; whilst the ninth degree, 
or Super Excellent Mason, received the 
square of 9, or 9 X 9 = 81 shekels. 

According to this tradition the pay-roll 
would be as follows : 

Shekel. 



An Entered Apprentice received 1 


= 


$00 50 


A Fellow Craft 


4 


=z 


2 00 


A Mark Man " 


9 


= 


4 50 


A Mark Master 


16 


= 


8 00 


A Master Mason 


25 


= 


12 50 


An Architect 


36 


= 


18 00 


A Grand Architect 


49 


= 


24 50 


An Excellent Mason " 


64 


= 


32 00 


A Super Excellent Mason " 


81 


— 


40 50 



But this calculation seems to have been 
only a fanciful speculation of some of our 
ancient brethren. 

Other traditions give a classification of 
the workmen as to their classes and the 
number of men in each class. From this 
classification, we may estimate the daily 
expenditure at the Temple, in the article of 
wages, at the following amount : 



30,000 Entered Apprentices rece 
110,600 Fellow Crafts 
2,000 Mark Men 
1,000 Mark Masters 
3,564 Master Masons 
24 Architects 
12 Grand Architects 
72 Excellent Masons 
9 Super Excellent Masons 



Shekels. Dollars. 

30,000= 15,000 

442,400 = 221,000 

18,000 = 9,000 

16,000= 8.000 

89,100= 44,550 

864 = 432 

588= 294 

4,600= 2,394 

729= 364 



Prideaux says that King David had laid 
up for the building of the Temple immense 
quantities of gold, silver, copper, iron, and 
other materials, to the amount of £800,000,- 
000, or in round numbers about four thou- 
sand million dollars. Now the daily pay 
estimated in the preceding roll, which is 
$276,944, would amount in one year, de- 
ducting Sabbaths, to $86,406,528, or, in the 
seven years occupied in building the Tern- 



WAGES 



WARDENS 



865 



pie, to $604,845,686. A large amount would 
therefore still remain out of the four thou- 
sand millions for other expenses. So that 
comparing the estimate of the tradition with 
that of Prideaux, if the latter be true, (which 
is, however, denied by many commentators,) 
the former is not incredible. But after all, 
it is merely a legend founded on a specula- 
tion. 

These traditions are not now familiarly 
known, and would perhaps be soon for- 
gotten, were it not that they have been 
preserved by some of our writers simply as 
antiquarian relics of the speculations of 
our brethren of former days. 

The traditions in reference to the pay of 
the Fellow Crafts have been preserved in 
the ritual of the Mark Master's degree. 

According to these traditions, there were 
two divisions of the Fellow Crafts. The 
first, or higher class, worked in the quar- 
ries, in finishing the stones, or, as we say 
in our lectures, "in hewing, squaring, and 
numbering" them; and, that each one 
might be enabled to designate his own 
work, he was in possession of a mark which 
he placed upon the stones prepared by him. 
Hence, this class of Fellow Crafts were 
called Mark Masters, and received their 
pay from the Senior Grand Warden, whom 
some suppose to have been Adoniram, the 
brother-in-law of Hiram Abif, and the 
first of the Provosts and Judges. These 
Fellow Crafts received their pay in money, 
at the rate of a half-shekel of silver per 
day, equal to about twenty-five cents. 
They were paid weekly, at the sixth hour 
of the sixth day of the week, that is to say 
on Friday, at noon. And this hour ap- 
pears to have been chosen because, as we 
are taught in the third degree, at noon, or 
high twelve, the Craft were always called 
from labor to refreshment, and hence the 
payment of their wages at that hour would 
not interfere with or retard the progress 
of the work. 

But there was another, and it is prob- 
able a larger, class of Fellow Crafts, young- 
er and more inexperienced men, whose 
skill and knowledge were not such as to 
entitle them to advancement to the grade 
of Mark Masters. These workmen were 
not, therefore, in possession of a mark. 
They proved their right to reward by an- 
other token, and received their wages in 
the middle chamber of the Temple, and 
were paid in corn, wine, and oil, agreeably 
to the stipulation of King Solomon with 
Hiram of Tyre. 

Of course, it would be a waste of words to 
attempt to defend the authenticity of these 
legends. Based on the theory that Free- 
masonry, as now organized, was existing at 
the building of the Temple of King Solo- 
51 55 



mon, they pass away with that assumption. 
There is no countenance of history about 
them. Parts of them are symbolical, and, 
as such, of use. Greater portions are 
merely fanciful speculations, indulged in 
only to exhibit ingenuity and to test credu- 
lity. Dr. Oliver, who is never reluctant to 
accept a plausible legend, says of the tra- 
dition of the wages, that "indeed the prob- 
ability is that the tradition has been fabri- 
cated in a subsequent age without the 
existence of any document to attest its 
authenticity." 

Wales, Anderson says, in his second 
edition, that Grand Master Inchiquin 
granted a Deputation, May 10, 1727, to 
Hugh Warburton, Esq., to be Provincial 
Grand Master of North Wales, and another, 
June 24 in the same year, to Sir Edward 
Mansel, to be Provincial Grand Master of 
South Wales ; and it is at this period that 
we may date the introduction of Freema- 
sonry into the principality, for ten years 
afterwards the same writer says that Lodges 
were in existence. Wales forms a part of 
the Masonic obedience of the Grand Lodge 
of England, and the Fraternity there are 
directly governed by three Provincial Grand 
Lodges. 

Wands. Oliver, under this title in his 
Dictionary, refers to the three sceptres 
which, in the Royal Arch system of Eng- 
land, are placed in a triangular form be- 
neath the canopy in the East, and which, 
being surmounted respectively by a crown, 
an All-seeing eye, and a mitre, refer to the 
regal, the prophetical, and the sacerdotal 
offices. In his Landmarks he calls them 
sceptres. But rod or wand is the better 
word, because, while the sceptre is restricted 
to the insignia of kings, the rod or wand 
was and still is used as an indiscriminate 
mark of authority for all offices. 

Wardens. In every Symbolic Lodge, 
three are three principal officers, namely, 
a Master, a Senior Warden, and a Junior 
Warden. This rule has existed ever since 
the revival, and for some time previous to 
that event, and is so universal that it has 
been considered as one of the landmarks. 
It exists in every country and in every Rite. 
The titles of the officers may be different 
in different languages, but their functions, 
as presiding over the Lodge in a tripartite 
division of duties, are everywhere the same. 
The German Masons call the two Wardens 
erste and zweite Aufseher ; the French, pre- 
mier and second Surveillant ; the Spanish, 
primer and segundo Vigilante; and the 
Italians, primo and secondo Sorvegliante. 

In different Rites, the positions of these 
officers vary. In the York and American 
Rites, the Senior Warden sits in the West 
and the Junior in the South. In the French 



866 



WARDENS 



WARDER 



and Scottish Rites, both Wardens are in 
the West, the Senior in the North-west and 
the Junior in the South-west; but in all, the 
triangular position of the three officers 
relatively to each other is preserved ; for a 
triangle being formed within the square of 
the Lodge, the Master and Wardens will 
each occupy one of the three points. 

The precise time when the presidency of 
the Lodge was divided between these three 
officers, or when they were first introduced 
into Masonry, is unknown. The Lodges of 
Scotland, during the Operative regime, 
were governed by a Deacon and one War- 
den. The Deacon performed the functions 
of a Master, and the Warden was the sec- 
ond officer, and took charge of and distrib- 
uted the funds. In other words, he acted 
as a treasurer. This is evident from the 
minutes of the Edinburgh Lodge, recently 
published by Bro. Lyon. But the head of 
the Craft in Scotland at the same time was 
called the Warden General. This regula- 
tion, however, does not appear to have been 
universal even in Scotland, for in the " Mark 
Book" of the Aberdeen Lodge, under date 
of December 27, 1670, which was published 
by Bro. W. J. Hughan in the Voice of Ma- 
sonry, (Feb., 1872,) we find there a Master 
and Warden recognized as the presiding 
officers of the Lodge in the following stat- 
ute : " And lykwayse we all protest, by the 
oath we have made at our en trie, to own 
the Warden of our Lodge as the next man 
in power to the Maister, and in the Mais- 
ter's absence he is full Maister." 

Some of the English manuscript Consti- 
tutions recognize the offices of Master and 
Wardens. Thus the Harleian MS., No. 
1942, whose date is supposed to be about 
1670, contains the " new articles " said to 
have been agreed on at a General Assembly 
held in 1663, in which is the following pas- 
sage : " That for the future the sayd Society, 
Company and Fraternity of Free Masons 
shal bee regulated and governed by one 
Master & Assembly & Wardens, as y e said 
Company shall think fit to chose, at every 
yearely General Assembly." 

As the word "Warden" does not appear 
in the earlier manuscripts, it might be con- 
cluded that the office was not introduced 
into the English Lodges until the latter 
part of the seventeenth century. Yet this 
does not absolutely follow. For the office 
of Warden might have existed, and no 
statutory provision on the subject have 
been embraced in the general charges which 
are contained in those manuscripts, because 
they relate not to the government of Lodges, 
but the duties of Masons. This, of course, 
is conjectural ; but the conjecture derives 
weight from the fact that Wardens were 
officers of the English gilds as early as the 



fourteenth century. In the Charters granted 
by Edward III., in 1354, it is permitted 
that these companies shall yearly elect for 
their government "a certain number of 
Wardens." To a list of the companies of 
the date of 1377 is affixed what is called 
the "Oath of the Wardens of Crafts," of 
which this is the commencement : " Ye shall 
swere that ye shall wele and treuly oversee 

the Craft of whereof ye be chosen 

Wardeyns for the year." It thus appears 
that the Wardens were at first the presiding 
officers of the gilds. At a later period, in 
the reign of Elizabeth, we find that the 
chief officer began to be called Master; and 
in the time of James L, between 1603 and 
1625, the gilds were generally governed by 
a Master and Wardens. An ordinance of 
the Leather-Sellers Company at that time 
directed that on a certain occasion "the 
Master and Wardens shall appear in state." 
It is not, therefore, improbable that the 
government of Masonic Lodges by a Master 
and two Wardens was introduced into the 
regulations of the Order in the seventeenth 
century, the "new article" of 1663 being 
a statutory confirmation of a custom which 
had just begun to prevail. 

Senior Warden. He is the second officer 
in a Symbolic Lodge, and governs the 
Craft in the hours of labor. In the absence 
of the Master he presides over the Lodge, 
appointing some brother, not the Junior 
Warden, to occupy his place in the west. 
His jewel is a level, a symbol of the equality 
which exists among the Craft while at 
labor in the Lodge. His seat is in the 
west, and he represents the column of 
Strength. He has placed before him, and 
carries in all processions, a column, which 
is the representative of the right-hand 
pillar that stood at the porch of King 
Solomon's Temple. The Junior Warden 
has a similar column, which represents the 
left-hand pillar. During labor the column 
of the Senior Warden is erect in the Lodge, 
while that of the Junior is recumbent. At 
refreshment, the position of the two columns 
is reversed. 

Junior Warden. The duties of this officer 
have already been described. See Junior 
Warden. 

There is also an officer in a Commandery 
of Knights Templars, the fifth in rank, who 
is styled "Senior Warden." He takes an 
important part in the initiation of a can- 
didate. His jewel of office is a triple tri- 
angle, the emblem of Deity. 

Wardens, Grand. See Grand 
Wardens. 

Warder. The literal meaning of 
Warder is one who keeps watch and ward. 
In the Middle Ages, the Warder was sta- 
tioned at the gate or on the battlements 



WARLIKE 



WAR 



867 



of the castle, and with his trumpet sounded 
alarms and announced the approach of all 
comers. Hence the Warder in a Com- 
mandery of Knights Templars bears a 
trumpet, and his duties are prescribed to 
be to announce the approach and departure 
of the Eminent Commander, to post the 
sentinels, and see that the Asylum is duly 
guarded, as well as to announce the ap- 
proach of visitors. His jewel is a trumpet 
and crossed swords engraved on a square 
plate. 

Warlike Instrument. In the an- 
cient initiations, the aspirant was never 
permitted to enter on the threshold of the 
Temple in which the ceremonies were con- 
ducted until, by the most solemn warning, 
he -had been impressed with the necessity 
of secrecy and caution. The use, for this 
purpose, of a "warlike instrument" in the 
first degree of Masonry, is intended to pro- 
duce the same effect. A sword has always 
been employed for that purpose; and the 
substitute of the point of the compasses, 
taken from the altar at the time, is an ab- 
surd sacrifice of symbolism to the conve- 
nience of the Senior Deacon. The com- 
passes are peculiar to the third degree. In 
the earliest rituals of the last century it is 
said that the entrance is "upon the point 
of a sword, or spear, or some warlike in- 
strument." Krause, (Kunsturk., ii. 142,) in 
commenting on this expression, has com- 
pletely misinterpreted its signification. He 
supposes that the sword was intended as a 
sign of jurisdiction now assumed lofy the 
Lodge. But the real object of the cere- 
mony is to teach the neophyte that as the 
sword or warlike instrument will wound or 
prick the flesh, so will the betrayal of a 
trust confided wound or prick the con- 
science of him who betrays it. 

War, Masonry in. The question 
how Masons should conduct- themselves in 
time of war, when their own country is 
one of the belligerents, is an important one. 
Of the political course of a Mason in his 
individual and private capacity there is no 
doubt. The Charges declare that he must 
be "a peaceable subject to the civil powers, 
and never be concerned in plots and con- 
spiracies against the peace and welfare of 
the nation." But so anxious is the Order to 
be unembarrassed by all political influences, 
that treason, however discountenanced by 
the Craft, is not held as a crime which is 
amenable to Masonic punishment. For 
the same charge affirms that " if a brother 
should be a rebel against the State, he is 
not to be countenanced in his rebellion, 
however he may be pitied as an unhappy 
man ; and if convicted of no other crime, 
though the loyal brotherhood must and 
ought to disown his rebellion and give no 



umbrage or ground of political jealousy to 
the government for the time being, they 
cannot expel him from the Lodge, and his 
relation to it remains indefeasible." 

The Mason, then, like every other citizen, 
should be a patriot. He should love his 
country with all his heart; should serve it 
faithfully and cheerfully; obey its laws in 
peace ; and in war should be ever ready to 
support its honor and defend it from the 
attacks of its enemies. But even then the 
benign principles of the Institution ex- 
tend their influence, and divest the contest 
of many of its horrors. The Mason fights, 
of course, like every other man, for victory ; 
but when the victory is won, he will re- 
member that the conquered foe is still his 
brother. 

On the occasion, many years ago, of a 
Masonic banquet given immediately after 
the close of the Mexican war to Gen. Quit- 
man by the Grand Lodge of South Caro- 
lina, that distinguished soldier and Mason 
remarked that, although he had devoted 
much of his attention to the nature and 
character of the Masonic institution, and 
had repeatedly held the highest offices in 
the gift of his brethren, he had never really 
known what Masonry was until he had seen 
its workings on the field of battle. 

But as a collective and organized body — 
in its Lodges and its Grand Lodges — it must 
have nothing to do with war. It must be 
silent and neutral. The din of the battle, 
the cry for vengeance, the shout of vic- 
tory, must never penetrate its portals. Its 
dogmas and doctrines all teach love and 
fraternity; its symbols are symbols of 
peace; and it has no place in any of its 
rituals consecrated to the inculcation of 
human contention. 

Bro. C. W. Moore, in his Biography of 
Thomas Smith Webb, the great American 
ritualist, mentions a circumstance which 
occurred during the period in which Webb 
presided over the Grand Lodge of Rhode 
Island, and to which Moore, I think, in- 
considerately has given his hearty com- 
mendation. 

The United States was at that time en- 
gaged in a war with England. The people 
of Providence having commenced the erec- 
tion of fortifications, the Grand Lodge 
volunteered its services ; and the members, 
marching in procession as a Grand Lodge 
to the southern part of the town, erected a 
breastwork, to which was given the name 
of Fort Hiram. I doubt the propriety of 
the act. While (to repeat what has been 
just said) every individual member of the 
Grand Lodge, as a Mason, was bound by his 
obligation to be " true to his government," 
and to defend it from the attacks of its 
enemies, it was, I think, unseemly, and 



868 



WARRANT 



WARRANT 



contrary to the peaceful spirit of the Insti- 
tution, for any organized body of Masons, 
organized as such, to engage in a warlike 
enterprise. But the patriotism, if not the 
prudence of the Grand Lodge, cannot be 
denied. 

Since writing this paragraph, I have 
met in Bro. Murray Lyon's History of the 
Lodge of Edinburgh (p. 83) with a record 
of the Grand Lodge of Scotland, a century 
ago, which sustains the view that I have 
taken. In 1777, recruits were being en- 
listed in Scotland for the British army, 
which was to fight the Americans in the 
war of the Revolution, which had just 
begun. Many of the Scotch Lodges offered, 
through the newspapers, bounties to all 
who should enlist. But on February 2, 1778, 
the Grand Lodge passed a resolution, which 
was published on the 12th, through the 
Grand Secretary, in the following circular : 

" At a quarterly meeting of the Grand 
Lodge , of Scotland, held . here the second 
instant, I received a charge to acquaint all 
the Lodges of Scotland holding of the 
Grand Lodge that the Grand Lodge has 
seen with concern advertisements in the 
public newspapers, from different Lodges in 
Scotland, not only offering a bounty to re- 
cruits who may enlist in the new levies, 
but with the addition that all such recruits 
shall be admitted to the freedom of Ma- 
sonry. The first of these they consider as 
an improper alienation of the funds of the 
Lodge from the support of their poor and 
distressed brethren; and the second they 
regard as a prostitution of our Order, 
which demands the reprehension of the 
Grand Lodge. Whatever share the brethren 
may take as individuals in aiding these 
levies, out of zeal to serve their private 
friends or to promote the public service, 
the Grand Lodge considered it to be re- 
pugnant to the spirit of our Craft that 
any Lodge should take a part in such a 
business as a collective body. For Ma- 
sonry is an Order of Peace, and it looks on 
all mankind to be brethren as Masons, 
whether they be at peace or at war with 
each other as subjects of contending coun- 
tries. The Grand Lodge therefore strongly 
enjoins that the practice may be forthwith 
discontinued. By order of the Grand 
Lodge of Scotland. W. Mason, Gr. Sec." 

Of all human institutions, Freemasonry 
is the greatest and purest Peace Society. 
And, this is because its doctrine of univer- 
sal peace is founded on the doctrine of a 
universal brotherhood. 

Warrant of Constitution. The 
document which authorizes or gives a War- 
rant to certain persons therein named to 
organize and constitute a Lodge, Chapter, 
or other Masonic body, and which ends 



usually with the formula, "for which this 
shall be your sufficient warrant." 

The practice of granting Warrants for 
the constitution of Lodges, dates only from 
the period of the revival of Masonry in 
1717. Previous to that period "a sufficient 
number of brethren," says Preston, (p. 182,) 
" met together within a certain district with 
the consent of the sheriff, or other chief 
magistrate of the place, were empowered to 
make Masons, and practise the rites of Ma- 
sonry without a Warrant of Constitution." 
But in 1717 a regulation was adopted "that 
the privilege of assembling as Masons, 
which had been hitherto unlimited, should 
be vested in certain Lodges or assemblies 
of Masons convened in certain places ; and 
that every Lodge to be hereafter convened, 
except the four old Lodges at this time ex- 
isting, should be legally authorized to act 
by a Warrant from the Grand Master, for 
the time being, granted to certain individ- 
uals by petition, with the consent and ap- 
probation of the Grand Lodge in commu- 
nication; and that without such Warrant 
no Lodge should be hereafter deemed 
regular or constitutional." And conse- 
quently, ever since the adoption of that 
regulation, no Lodge has been regular un- 
less it is working under such an authority. 
The word Warrant is appropriately used, 
because in its legal acceptation it means a 
document giving authority to perform some 
specified act. 

In England, the Warrant of Constitution 
emanates from the Grand Master; in the 
United States, from the Grand Lodge. 
Here the Grand Master grants only a Dis- 
pensation to hold a Lodge, which may be 
revoked or confirmed by the Grand Lodge; 
in the latter case, the Warrant will then be 
issued. The Warrant of Constitution is 
granted to the Master and Wardens, and to 
their successors in office; it continues in 
force only during the pleasure of the Grand 
Lodge, and may, therefore, at any time be 
revoked, and the Lodge dissolved by a vote 
of that body, or it may be temporarily ar- 
rested or suspended by an edict of the 
Grand Master. This will, however, never 
be done, unless the Lodge has violated the 
ancient landmarks, or failed to pay due re- 
spect and obedience to the Grand- Lodge or 
to the Grand Master. 

When a Warrant of Constitution is re- 
voked or recalled, the jewels, furniture, and 
funds of the Lodge revert to the Grand 
Lodge. 

Lastly, as a Lodge holds its communica- 
tions only under the authority of this War- 
rant of Constitution, no Lodge can be 
opened, or proceed to business, unless it be 
present. If it be mislaid or destroyed, it 
must be recovered, or another obtained; 



WASHING 



WASHINGTON 



8G& 



and until that is done, the communications 
of the Lodge must be suspended ; and if the 
Warrant of Constitution be taken out of 
the room during the session of the Lodge, 
the authority of the Master instantly 
ceases. 

Washing Hands. See Lustration. 

Washington, Congress of. A 
Congress of American Masons was con- 
voked at the city of Washington, in the 
year 1822, at the call of several Grand 
Lodges, for the purpose of recommending 
the establishment of a General Grand 
Lodge of the United States. The result 
was an unsuccessful one. 

Washington, George. The name 
of Washington claims a place in Masonic 
biography, not because of any services he 
has done to the Institution either as a 
worker or a writer, but because the fact of 
his connection with the Craft is a source 
of pride to every American Mason, at 
least, who can thus call the "Father of his 
country " a brother. There is also another 
reason. While the friends of the Institu- 
tion have felt that the adhesion to it of a 
man so eminent for virtue was a proof of 
its moral and religious character, the oppo- 
nents of Masonry, being forced to admit 
the conclusion, have sought to deny the 
premises, and, even if compelled to admit 
the fact of Washington's initiation, have 
persistently asserted that he never took any 
interest in it, disapproved of its spirit, and 
at an early period of his life abandoned it. 
The truth of history requires that these 
misstatements should be met by a brief re- 
cital of his Masonic career. 

Washington was initiated, in 1752, in the 
Lodge at Fredericksburg, Virginia, and the 
records of that Lodge, still in existence, 
present the following entries on the subject. 
The first entry is thus : 

"Nov. 4th, 1752. This evening Mr. 
George Washington was initiated as an 
Entered Apprentice;" and the receipt of 
the entrance fee, amounting to £2 3s., is 
acknowledged. 

On the 3d of March in the following 
year, "Mr. George Washington" is re- 
corded as having been passed a Fellow 
Craft; ,and on the 4th of the succeeding 
August, the record of the transactions of 
the evening states that " Mr. George Wash- 
ington," and others whose names are men- 
tioned, have been raised to the sublime 
degree of Master Mason. 

For five years after his initiation, he was 
engaged in active military service, and it is 
not likely that during that period- his at- 
tendance on the communications of the 
Lodge could have been frequent. Some 
English writers have asserted that he was 
made a Mason during the old French War, 



in a military Lodge attached to the 46th 
Regiment. The Bible on which he is said 
to have been obligated is still in existence, 
although the Lodge was many years ago 
dissolved, at Halifax, Nova Scotia. The 
records of the Lodge are or were, not long 
since, extant, and furnish the evidence that 
Washington was there, and received some 
Masonic degree. It is equally clear that he 
was first initiated in Fredericksburg Lodge, 
for the record is still in possession of the 
Lodge. 

Three methods have been adopted to 
reconcile this apparent discrepancy. Bro. 
Hay den, in his work on Washington and his 
Masonic Compeers, (p. 31,) suggests that an 
obligation had been administered to him as 
a test-oath when visiting the Lodge, or that 
the Lodge, deeming the authority under 
which he had been made insufficient, had 
required him to be healed and reobligated. 
Neither of these attempts to solve the diffi- 
culty appears to have any plausibility. 

Bro. C. W. Moore, of Massachusetts, in 
the Freemasons' Monthly Magazine, (vol. xi., 
p. 261,) suggests that, as it was then the 
custom to confer the Mark degree as a side 
degree in Masters' Lodges, and as it has 
been proved that Washington was in pos- 
session of that degree, he may have re- 
ceived it in Lodge No. 227, attached to the 
46th Regiment. This certainly presents a 
more satisfactory explanation than either 
of those offered by Bro. Hayden. 

The connection of Washington with the 
British military Lodge will serve as some 
confirmation of the tradition that he was 
attentive to Masonic duties during the five 
years from 1753 to 1758, when he was en- 
gaged in military service. 

There is ample evidence that during the 
Revolutionary War, while he was Com- 
mander-in-Chief of the American armies, 
he was a frequent attendant on the meetings 
of military Lodges. A few years ago, Cap- 
tain Hugh Maloy, a revolutionary veteran, 
then residing in Ohio, declared that on one 
of these occasions he was initiated in Wash- 
ington's marquee, the chief himself presid- 
ing at the ceremony. Bro. Scott, a Past 
Grand Master of Virginia, asserted that 
Washington was in frequent attendance on 
the communications of the brethren. The 
proposition made to elect him a Grand 
Master of the United States, as will be 
hereafter seen, affords a strong presumption 
that his name as a Mason had become 
familiar to the Craft. 

In 1777, the Convention of Virginia 
Lodges recommended Washington as the 
most proper person to be elected Grand 
Master of the Independent Grand Lodge of 
that commonwealth. Dove has given in his 
Text-Book the complete records of the Con- 



870 



WASHINGTON 



WASHINGTON 



vention; and there is therefore no doubt 
that the nomination was made. It was, 
however, declined by Washington. 

Soon after the beginning of the Revolu- 
tion, a disposition was manifested among 
American Masons to dissever their connec- 
tion, as subordinates, with the Masonic 
authorities of the mother country, and 
in several of the newly-erected States the 
Provincial Grand Lodges assumed an in- 
dependent character. The idea of a Grand 
Master of the whole of the United States 
had also become popular. On February 7, 
1780, a convention of delegates from the 
military Lodges in the army was holden 
at Morristown, in New Jersey, when an 
address to the Grand Masters in the vari- 
ous States was adopted, recommending the 
establishment of "one Grand Lodge in 
America," and the election of a Grand 
Master. This address was sent to the 
Grand Lodges of Massachusetts, Pennsyl- 
vania, and Virginia ;,and although the name 
of Washington is not mentioned in it, those 
Grand Lodges were notified that he was 
the first choice of the brethren who had 
framed it. 

While these proceedings were in progress, 
the Grand Lodge of Pennsylvania had 
taken action on the same subject. On 
January 13, 1780, it had held a session, and 
it was unanimously declared that it was for 
the benefit of Masonry that " a Grand Mas- 
ter of Masons throughout the United States " 
should be nominated; whereupon, with 
equal unanimity, Gen. Washington was 
elected to the office. It was then ordered 
that the minutes of the election be trans- 
mitted to the different Grand Lodges in 
the United States, and their concurrence 
therein be requested. The Grand Lodge 
of Massachusetts, doubting the expediency 
of electing a General Grand Master, de- 
clined to come to any determination on 
the question, and so the subject was 
dropped. 

This will correct the error into which 
many foreign Grand Lodges and Masonic 
writers have fallen, of supposing that 
Washington was ever a Grand Master of 
the United States. The error was strength- 
ened by a medal contained in Merzdorf 's 
Medals of the Fraternity of Freemasons, 
which the editor states was struck by the 
Lodges of Pennsylvania. This statement 
is, however, liable to great doubt. The date 
of the medal is 1797. On the obverse is 
a likeness of Washington, with the device, 
"Washington, President, 1797." On the 
reverse is a tracing-board and the device, 
" Amor, Honor, et Justitia. G. W., G. G. 
M." French and German Masonic histo- 
rians have been deceived by this medal, 
and refer to it as their authority for assert- 



ing that Washington was a Grand Master. 
Lenning and Thory, for instance, place the 
date of his election to that office in the year 
in which the medal was struck. More re- 
cent European writers, however, directed 
by the researches of the American author- 
ities, have discovered and corrected the 
mistake. 

We next hear of Washington's official 
connection in the year 1788. Lodge No. 
39, at Alexandria, which had hitherto been 
working under the Grand Lodge of Penn- 
sylvania, in 1788 transferred its allegiance 
to Virginia. On May 29 in that year the 
Lodge adopted the following resolution : 

"The Lodge proceeded to the appoint- 
ment of Master and Deputy Master to be 
recommended to the Grand Lodge of Vir- 
ginia, when George Washington, Esq., 
was unanimously chosen Master; Eobert 
McCrea, Deputy Master; Wm. Hunter, Jr., 
Senior Warden; John Allison, Junior 
Warden." 

It was also ordered that a committee 
should wait on Gen. Washington, "and 
inquire of him whether it will be agreeable 
to him to be named in the Charter." What 
was the result of that interview, we do not 
positively know. But it is to be presumed 
that the reply of Washington was a favor- 
able one, for the application for the Charter 
contained his name, which would hardly 
have been inserted, if it had been repug- 
nant to his wishes. And the Charter or 
Warrant under which the Lodge is still 
working is granted to Washington as 
Master. The appointing clause is in the 
following words : 

" Know ye that we, Edmund Randolph, 
Esquire, Governor of the Commonwealth 
aforesaid, and Grand Master of the Most 
Ancient and Honorable Society of Free- 
masons within the same, by and with the 
consent of the Grand Lodge of Virginia, 
do hereby constitute and appoint our il- 
lustrious and well-beloved Brother, George 
Washington, Esquire, late General and 
Commander-in-Chief of the forces of the 
United States of America, and our worthy 
Brethren Robert McCrea, William Hun- 
ter, Jr., and John Allison, Esqs., together 
with all such other brethren as may be ad- 
mitted to associate with them, to be a 
'first, true, and regular Lodge of Free- 
masons, by the name, title, and designation 
of the Alexandria Lodge, No. 22.'" In 
1805, the Lodge, which is still in existence, 
was permitted by the Grand Lodge to 
change its name to that of " Washington 
Alexandria," in honor of its first Master. 

The evidence, then, is clear that Wash- 
ington was the Master of a Lodge. Whether 
he ever assumed the duties of the office, 
and, if he assumed, how he discharged them, 



WASHINGTON 



WASHINGTON 



871 



we know only from the testimony of Tim- 
othy Bigelow, who, in a Eulogy delivered 
before the Grand Lodge of Massachusetts, 
two months after Washington's death, and 
eleven after his appointment as Master, 
made the following statement: 

"The information received from our 
brethren who had the happiness to be 
members of the Lodge over which he pre- 
sided for many years, and of which he 
died the Master, furnishes abundant proof 
of his persevering zeal for the prosperity of 
the Institution. Constant and punctual in 
his attendance, scrupulous in his observ- 
ance of the regulations of the Lodge, and 
solicitous, at all times, to communicate 
light and instruction, he discharged the 
duties of the Chair with uncommon dig- 
nity and intelligence in all the mysteries 
of our art." 

There is also a very strong presumption 
that Washington accepted and discharged 
the duties of the Chair to the satisfaction 
of the Lodge. At the first election held 
after the Charter had been issued, he was 
elected, or we should rather say re-elected, 
Master. The record of the Lodge, under 
the date of December 20, 1788, is as follows: 

" His Excellency, General Washington, 
unanimously elected Master; Robert Mc- 
Crea, Senior Warden; Wm. Hunter, Jr., 
Junior Warden; Wm. Hodgson, Treasurer; 
Joseph Green way, Secretary; Dr. Frederick 
Spanbergen, Senior Deacon ; George Rich- 
ards, Junior Deacon." The subordinate 
officers had undergone a change : McCrea, 
who had been named in the petition as 
Deputy Master, an officer not recognized in 
this country was made Senior Warden; 
Wm. Hunter, who had been nominated as 
Senior Warden, was made Junior Warden ; 
and the original Junior Warden, John 
Allison, was dropped. But there was no 
change in the office of Master. Wash- 
ington was again elected. The Lodge 
would scarcely have been so persistent 
without his consent; and if his consent was 
given, we know, from his character, that he 
would seek to discharge the duties of the 
office to his best abilities. This circum- 
stance gives, if it be needed, strong confir- 
mation to the statement of Bigelow. 

But incidents like these are not all that 
are left to us to exhibit the attachment of 
Washington to Masonry. On repeated oc- 
casions he has announced, in his letters and 
addresses to various Masonic bodies, his pro- 
found esteem for the character, and his just 
appreciation of the principles, of that In- 
stitution into which, at so early an age, he 
had been admitted. And during his long 
and laborious life, no opportunity was pre- 
sented of which he did not avail himself 
to evince his esteem for the Institution. 



Thus, in the year 1797, in reply to an af- 
fectionate address from the Grand Lodge 
of Massachusetts, he says: "My attach- 
ment to the Society of which we are mem- 
bers will dispose me always to contribute 
my best endeavors to promote the honor 
and prosperity of the Craft." 

Five years before this letter was written, 
he had, in a communication to the same 
body, expressed his opinion of the Masonic 
institution as one whose liberal principles 
are founded on the immutable laws of 
"truth and justice," and whose "grand 
object is to promote the happiness of the 
human race." 

In answer to an address from the Grand 
Lodge of South Carolina in 1791, he says : 
" I recognize with pleasure my relation to 
the brethren of your Society," and "I shall 
be happy, on every occasion, to evince my 
regard for the Fraternity." And in the 
same letter he takes occasion to allude to 
the Masonic institution as " an association 
whose principles lead to purity of morals, 
and are beneficial of action." 

In writing to the officers and members 
of St. David's Lodge at Newport, (R. I.,) 
in the same year, he uses this language : 
" Being persuaded that a just application 
of the principles on which the Masonic fra- 
ternity is founded must be promotive of 
private virtue and public prosperity, I shall 
always be happy to advance the interests 
of the Society, and to be considered by 
them as a deserving brother." 

And lastly, for I will not further extend 
these citations, in a letter addressed in No- 
vember, 1798, only thirteen months be- 
fore his death, to the Grand Lodge of 
Maryland, he has made this explicit dec- 
laration of his opinion of the Institution : 

" So far as I am acquainted with the doc- 
trines and principles of Freemasonry, I 
conceive them to be founded in benevo- 
lence, and to be exercised only for the 
good of mankind. I cannot, therefore, 
upon this ground, withdraw my approba- 
tion from it." 

So much has been said upon the Masonic 
career and opinions of Washington because 
American Masons love to dwell on the fact 
that the distinguished patriot, whose mem- 
ory is so revered that his unostentatious 
grave on the banks of the Potomac has be- 
come the Mecca of America, was not only 
a brother of the Craft, but was ever ready 
to express his good opinion of the Society. 
They feel that under the panoply of his 
great name they may defy the malignant 
charges of their adversaries. They know 
that no better reply can be given to such 
charges than to say, in the language of 
Clinton, " Washington would not have en- 
couraged an Institution hostile to morality, 



872 



WASHINGTON 



WEBB 



religion, good order, and the public wel 
fare." 

Washington Territory. Free- 
masonry in an organized form was intro- 
duced into Washington Territory by the 
Grand Lodge of Oregon, which established 
four Lodges there previous to the year 1858. 
These Lodges Were Olympia, No. 5; Steila- 
coom, No. 8; Grand Mound, No. 21, and 
Washington, No. 22. On December 6-9, 
1858, delegates from these four Lodges met 
in convention at the city of Olympia, and 
organized the Grand Lodge of Free and 
Accepted Masons of the Territory of Wash- 
ington. T. F. McElroy was elected Grand 
Master, and T. M. Reed, Grand Secretary. 

The high degrees of the American Rite 
have not yet been established in Washing- 
ton Territory; but in 1872 the Ancient and 
Accepted Scottish Rite was introduced by 
Bro. Edwin A. Sherman, the agent of the 
Supreme Council of the Southern Jurisdic- 
tion, and several bodies of that Rite were 
organized. 

Watchwords. Used in the thirty- 
second degree of the Ancient and Accepted 
Scottish Rite because that degree has a 
military form, but not found in other de- 
grees of Masonry. 

Water -fall. Used in the Fellow 
Craft's degree as a symbol of plenty, for 
which the word water-ford is sometimes im- 
properly substituted. See Shibboleth. 

Wayfaring Man. A word used in 
the legend of the third degree to denote the 
person met near the port of Joppa by cer- 
tain persons sent out on a search by King 
Solomon. The part of the legend which 
introduces the wayfaring man, and his in- 
terview with the Fellow Crafts, was prob- 
ably introduced into the American sys- 
tem by Webb, or found by him in the older 
rituals practised in this country. It is not 
in the old English rituals of the last cen- 
tury, nor is the circumstance detailed in 
the present English lecture. A wayfaring 
man is denned by Phillips as " one accus- 
tomed to travel on the road." The expres- 
sion is becoming obsolete in ordinary lan- 
guage, but it is preserved in Scripture — 
" he saw a wayfaring man in the street of 
the city," (Judges xix. 17,) — and in Ma- 
sonry, both of which still retain many 
words long since disused elsewhere. 

Weary Sojourners. Spoken of in 
the American legend of the Royal Arch as 
three of the captives who had been restored 
to liberty by Cyrus, and, after sojourning 
or remaining longer in Babylon than the 
main body of their brethren, had at length 
repaired to Jerusalem to assist in rebuild- 
ing the Temple. 

It was while the workmen were engaged 
in making the necessary excavations for 



laying the foundation, and while numbers 
continued to arrive at Jerusalem from 
Babylon, that these three worn and weary 
sojourners, after plodding on foot over the 
rough and devious roads between the two 
cities, offered themselves to the Grand 
Council as willing participants in the labor 
of erection. Who these sojourners were, 
we have no historical means of discovering ; 
but there is a Masonic tradition (entitled, 
perhaps, to but little weight) that they 
were Hananiah, Mishael, and Azariah, 
three holy men, who are better known to 
general readers by their Chaldaic names 
of Shadrach, Meshech, and Abed-nego, as 
having been miraculously preserved from 
the fiery furnace of Nebuchadnezzar. 

Their services were accepted, and from 
their diligent labors resulted that impor- 
tant discovery, the perpetuation and preser- 
vation of which constitutes the great end 
and design of the Royal Arch degree. 

Such is the legend of the American 
Royal Arch. It has no known foundation 
in history, and is therefore altogether 
mythical. But it presents, as a myth, the 
symbolic idea of arduous and unfaltering 
search after truth, and the final reward 
that such devotion receives. 

Webb-Preston Work. The title 
given by Dr. Robert Morris to a system of 
lectures which he proposed to introduce, in 
1859, into the Lodges of the United States, 
and in which he was partly successful. He 
gave this name to his system because his 
theory was that the lectures of Thomas 
Smith Webb and those of Preston were 
identical. But this theory is untenable, 
for it has long since been shown that the 
lectures of Webb were an abridgement, 
and a very material modification of those 
of Preston. In 1863, and for a few years 
afterwards, the question of the introduction 
of the " Webb-Preston work " was a sub- 
ject of warm, and sometimes of intemperate, 
discussion in several of the western juris- 
dictions. It has now, however, at least as 
a subject of controversy, ceased to attract 
the attention of the Craft. One favorable 
result was, however, produced by these dis- 
cussions, and that is, that they led to a more 
careful investigation and a better under- 
standing of the nature and history of the 
rituals which have, during the present cen- 
tury, been practised in this country. The 
bitterness of feeling has passed away, but 
the knowledge that it elicited remains. 

Webb, Thomas Smith. No name 
in Masonry is more familiar to the Amer- 
ican Mason than that of Webb, who was 
really the inventor and founder of the sys- 
tem of work which, under the appropriate 
name of the American Rite (although 
often improperly called the York Rite), is 



. WEBB 



WEBB 



873 



universally practised in the United States. 
The most exhaustive biography of him 
that has been written is that of Bro. Cor- 
nelius Moore, in his Leaflets of Masonic 
Biography, and from that, with a few ad- 
ditions from other sources, the present 
sketch is derived. 

Thomas Smith Webb, the son of parents 
who a few years previous to his birth had 
emigrated from England and settled in 
Boston, Massachusetts, was born in that 
city, October 13, 1771. He was educated 
in one of the public schools, where he ac- 
quired such knowledge as was at that time 
imparted in them, and became proficient 
in the French and Latin languages. 

He selected as a profession either that 
of a printer or a bookbinder ; his biographer 
is uncertain which, but inclines to think 
that it was the former. After completing 
his apprenticeship he removed to Keene, in 
New Hampshire, where he worked at his 
trade, and about the year 1792 (for the 
precise date is unknown) was initiated in 
Freemasonry in Eising Sun Lodge in that 
town. 

While residing at Keene he married 
Miss Martha Hopkins, and shortly after- 
wards removed to Albany, New York, where 
he opened a book-store. When and where 
he received the high degrees has not been 
stated, but we find him, while living at 
Albany, engaged in the establishment of a 
Chapter and an Encampment. 

It was at this early period of his life that 
Webb appears to have commenced his 
labors as a Masonic teacher, an office 
which he continued to fill with great in- 
fluence until the close of his life. In 1797 
he published at Albany the first edition of 
his Freemasons' Monitor ; or, Illustrations of 
Masonry. It purports to be " by a Eoyal 
Arch Mason, K. T., K. M., etc." He did 
not claim the authorship until the subse- 
quent edition; but his name and that of 
his partner, Spencer, appear in the imprint 
as publishers. He acknowledges in the 
preface his indebtedness to Preston for the 
observations on the first three degrees. 
But he states that he has differently ar- 
ranged Preston's distributions of the sec- 
tions, because they were " not agreeable to 
the mode of working in America." This 
proves that the Prestonian system was not 
then followed in the United States, and 
ought to be a sufficient answer to those 
who at a later period attempted to claim 
an identity between the lectures of Preston 
and Webb. 

About the year 1801 he removed to 
Providence, Rhode Island, where he en- 
gaged in the manufacture of wall-paper on 
a rather extensive scale. By this time his 
reputation as a Masonic teacher had been 
5K 



well established, for a committee was ap- 
pointed by St John's Lodge of Providence 
to wait upon and inform him that this 
Lodge (for his great exertions in the cause 
of Masonry) wish him to become a member 
of the same." He accepted the invitation, 
and passing through the various gradations 
of office was elected, in 1813, Grand Master 
of the Masons of Rhode Island. 

But it is necessary now to recur to pre- 
ceding events. In 1797, on October 24, a 
convention of committees from several 
Chapters in the Northern States was held in 
Boston for the purpose of deliberating on 
the propriety and expediency of establish- 
ing a Grand Chapter of Royal Arch Masons 
for the Northern States. Of this convention 
Webb was chosen as the chairman. Pre- 
viously to this time the Royal Arch degrees 
had been conferred in Masters' Lodges and 
under a Lodge Warrant. It is undoubtedly 
to the influence of Webb that we are to 
attribute the disseverance of the degree 
from that jurisdiction and the establish- 
ment of independent Chapters. It was one 
of the first steps that he took in the organ- 
ization of the American Rite. The circu- 
lar addressed by the convention to the 
Chapters of the country was most probably 
from the pen of Webb. 

The Grand Chapter having been organ- 
ized in January, 1798, Webb was elected 
Grand Scribe, and re-elected in 1799, at 
which time the body assumed the title of 
the General Grand Chapter. In 1806 he 
was promoted to the office of General 
Grand King, and in 1816 to that of Deputy 
General Grand High Priest, which he held 
until his death. 

During all this time, Webb, although 
actively engaged in the labors of Masonic 
instruction, continued his interest in the 
manufacture of wall paper, and in 1817 re- 
moved his machinery to the West, Moore 
thinks, with the intention of making his 
residence there. 

In 1816 he visited the Western States, 
and remained there two years, during which 
time he appears to have been actively en- 
gaged in the organization of Chapters, 
Grand Chapters and Encampments. It 
was during this visit that he established 
the Grand Chapters of Ohio and Kentucky, 
by virtue of his powers as a General Grand 
Officer. 

In August, 1818, he left Ohio and re- 
turned to Boston. In the spring of 1819, 
he again began a visit to the West, but he 
reached no farther than Cleveland, Ohio, 
where he died very suddenly, it is supposed 
in a fit of apoplexy, on July 6, 1819, and 
was buried the next day with Masonic 
honors. The body was subsequently dis- 
interred and conveyed to Providence, where, 



874 



WEDEKINB 



WEISHAUPT 



on the 8th of November, it was reinterred 
by the Grand Lodge of Rhode Island. 

Webb's influence over the Masons of the 
United States, as the founder of a Kite, was 
altogether personal. In Masonic literature 
he has made no mark, for his labors as an 
author are confined to a single work, his 
Monitor, and this is little more than a syl- 
labus of his lectures. Although, if we may 
judge by the introductory remarks to the 
various sections of the degrees, and espe- 
cially to the second one of the third de- 
gree, Webb was but little acquainted with 
the true philosophical symbolism of Free- 
masonry, such as it was taught by Hutchin- 
son in England and by his contemporaries 
in this country, Harris and Town, he was 
what Carson properly calls him, " the ablest 
Masonic ritualist of his day — the very 
prince of Masonic workmen," and this was 
the instrument with which he worked for 
the extension of the new Rite which he 
established. The American Rite would 
have been more perfect as a system had its 
founder entertained profounder views of 
the philosophy and symbolism of Masonry 
as a science ; but as it is, with imperfections 
which time, it is hoped, will remove, and 
deficiencies which future researches of the 
Masonic scholar will supply, it still must 
ever be a monument of the ritualistic skill, 
the devotion, and the persevering labor of 
Thomas Smith Webb. 

The few odes and anthems composed by 
Webb for his rituals possess a high degree 
of poetic merit, and evince the possession 
of much genius in their author. 

Wedekind, Georg Christian 
Gottlieb, Baron Ton. A German 
physician and Professor of Medicine at 
Metz, and a medical writer of reputation. 
He was born at Gottingen, January 8, 1761. 
As a Mason, he was distinguished as a 
member of the Eclectic Union, and labored 
effectually for the restoration of good feel- 
ing between it and the Directorial Lodge 
at Frankfort. His Masonic works, which 
are numerous, consist principally of ad- 
dresses, controversial pamphlets, and con- 
tributions to the Altenburg Journal of Free- 
masonry. He died in 1831. 

Weeping Virgin. The weeping vir- 
gin with dishevelled hair, in the monument 
of the third degree, used in the American 
Rite, is interpreted as a symbol of grief for 
the unfinished state of the Temple. Jeremy 
Cross, who is said to have fabricated the 
monumental symbol, was not, we are sat- 
isfied, acquainted with hermetic science. 
Yet a woman thus portrayed, standing near 
a tomb, was a very appropriate symbol for 
the third degree, whose dogma is the resur- 
rection. In hermetic science, according 
to Nicolas Flammel, {Hieroglyphica, cap. 



xxxii.,) a woman having her hair dishev- 
elled and standing near a tomb is a symbol 
of the soul. 

Weishanpt, Adam. He is cele- 
brated in the history of Masonry as the 
founder of the Order of Illuminati of Ba- 
varia, among whom he adopted the char- 
acteristic or Order name of Spartacus. 
He was born February 6, 1748, at Ingold- 
stadt, and was educated by the Jesuits, 
towards whom, however, he afterwards ex- 
hibited the bitterest enmity, and was equally 
hated by them in return. In 1772 he be- 
came extraordinary professor of law, and in 
1775 professor of natural and canon law, at 
the University of Ingoldstadt. As the pro- 
fessorship of canon law had been hitherto 
held only by an ecclesiastic, his appoint- 
ment gave great offence to the clergy. 
Weishaupt, whose views were cosmopolitan, 
and who knew and condemned the bigotry 
and superstitions of the priests, established 
an opposing party in the University, con- 
sisting principally of young men whose 
confidence and friendship he had gained. 
They assembled in a private apartment, 
and there he discussed with them philo- 
sophic subjects, and sought to imbue them 
with a liberal spirit. This was the begin- 
ning of the Order of the Illuminati, or the 
Enlightened — a name which he bestowed 
upon his disciples as a token of their ad- 
vance in intelligence and moral progress. 

At first, it was totally unconnected with 
Masonry, of which Order Weishaupt was 
not at that time a member. It was not 
until 1777 that he was initiated in the 
Lodge Theodore of Good Counsel, at Mun- 
ich. Thenceforward Weishaupt sought to 
incorporate his system into that of Ma- 
sonry, so that the latter might become sub- 
servient to his views, and with the assist- 
ance of the Baron Knigge, who brought 
his active energies and genius to the aid of 
the cause, he succeeded in completing his 
system of Illuminism. But the clergy, and 
especially the Jesuits, who, although their 
Order had been abolished by the govern- 
ment, still secretly possessed great power, 
redoubled their efforts to destroy their op- 
ponent, and they at length succeeded. In 
1784, all secret associations were prohibited 
by a royal decree, and in the following 
year Weishaupt was deprived of his pro- 
fessorship and banished from the country. 
He repaired to Gotha, where he was kindly 
received by Duke Ernest, who made him a 
counsellor and gave him a pension. There 
he remained until he died in 1811. 

During his residence at Gotha he wrote 
and published many works, some on philo- 
sophical subjects and several in explana- 
tion and defence of Illuminism. Among 
the latter were A Picture of the Illuminati, 



WEISHAUPT 



WEISHAUPT 



875 



1786 ; A complete History of the Persecutions 
of the llluminati in Bavaria, 1786. Of this 
work only one volume was published; the 
second, though promised, never appeared. 
An Apology for the llluminati, 1786 ; An 
Improved System of the llluminati, 1787, and 
many others. 

No man has ever been more abused and 
villified than Weishaupt by the adversaries 
of Freemasonry. In such partisan writers 
as Barruel and Eobison we might expect to 
find libels against a Masonic reformer. But 
it is passing strange that Dr. Oliver should 
have permitted such a passage as the follow- 
ing to sully his pages. {Landmarks, ii. 26.) 

" Weishaupt was a shameless libertine, 
who compassed the death of his sister-in- 
law to conceal his vices from the world and, 
as he termed it, to preserve his honor." 

To charges like these, founded only in 
the bitterness of his persecutors, Weishaupt 
has made the following reply : 

" The tenor of my life has been the op- 
posite of everything that is vile ; and no 
man can lay any such thing to my charge." 

Indeed, his long continuance in an im- 
portant religious professorship at Ingold- 
stadt, the warm affections of his pupils, and 
the patronage and protection, during the 
closing years of his life, of the virtuous and 
amiable Duke of Gotha, would seem to give 
some assurance that Weishaupt could not 
have been the monster that he has been 
painted by his adversaries. 

Illuminism, it is true, had its abundant 
errors, and no one will regret its dissolu- 
tion. But its founder had hoped by it to 
effect much good: that it was diverted 
from its original aim was the fault, not of 
him, but of some of his disciples ; and their 
faults he was not reluctant to condemn in 
his writings. 

His ambition was, I think, a virtuous 
one ; that it failed was his, and perhaps the 
world's, misfortune. " My general plan," 
he says, "is good, though in the detail 
there may be faults. I had myself to create. 
In another situation, and in an active sta- 
tion in life, I should have been keenly oc- 
cupied, and the founding of an Order would 
never have come into my head. But I 
would have executed much better things, 
if the government had not always opposed 
my exertions, and placed others in situa- 
tions which suited my talents. It was the 
full conviction of this, and of what could 
be done, if every man were placed in the 
office for which he was fitted by nature, 
and a proper education, which first sug- 
gested to me the plan of Illuminism." 

What he really wished Illuminism to be, 
we may judge from the instructions he gave 
as to the necessary qualifications of a can- 
didate for initiation. They are as follows : 



" Whoever does not close his ear to the 
lamentations of the miserable, nor his 
heart to gentle pity; whoever is the friend 
and brother of the unfortunate; whoever 
has a heart capable of love and friendship; 
whoever is steadfast in adversity, unwearied 
in the carrying out of whatever has been 
once engaged in, undaunted in the over- 
coming of difficulties ; whoever does not 
mock and despise the weak ; whose soul is 
susceptible of conceiving great designs, de- 
sirous of rising superior to all base motives, 
and of distinguishing itself by deeds of 
benevolence; whoever shuns idleness; who- 
ever considers no knowledge as unessential 
which he may have the opportunity of ac- 
quiring, regarding the knowledge of man- 
kind as his chief study; whoever, when 
truth and virtue are in question, despising 
the approbation of the multitude, is suffi- 
ciently courageous to follow the dictates of 
his own heart, — such a one is a proper 
candidate." 

The Baron von Knigge, who, perhaps, of 
all men, best knew him, said of him that 
he was undeniably a man of genius, and a 
profound thinker ; and that he was all the 
more worthy of admiration because, while 
subjected to the influences of a bigoted 
Catholic education, he had formed his mind 
by his own meditations, and the reading 
of good books. His heart, adds this com- 
panion of his labors and sharer of his 
secret thoughts, was excited by the most 
unselfish desire to do something great, and 
that would be worthy of mankind, and in 
the accomplishment of this he was deterred 
by no opposition and discouraged by no 
embarrassments. 

The truth is, I think, that Weishaupt 
has been misunderstood by Masonic and 
slandered by un-Masonic writers. His suc- 
cess in the beginning as a reformer was 
due to his own honest desire to do good. 
His failure in the end was attributable to 
ecclesiastical persecution, and to the faults 
and follies of his disciples. The master 
works to elevate human nature ; the scholars, 
to degrade. Weishaupt's place in history 
should be among the unsuccessful reformers, 
and not among the profligate adventurers. 

Welcome. In the ritual, it is said to 
be the duty of the Senior Deacon " to wel- 
come and clothe all visiting brethren." 
That is to say, he is to receive them at the 
door with all courtesy and kindness, and to 
furnish them, or see that they are furnished, 
with the necessary apron and gloves, and, 
if they are Past Masters, with the appro- 
priate collar and jewel of that office, with 
an extra supply of which all Lodges were 
in the olden time supplied. He is to con- 
duct the visitor to a seat, and thus carry 
out the spirit of the old Charges, which 



876 



WELL 



WESTPHALIA 



especially inculcate hospitality to strange 
brethren. 

Well Formed, True, and Trus- 
ty. A formula used by the Grand Master 
at the laying of a corner-stone. Having 
applied the square, level, and plumb to its 
different surfaces and angles, he declares it 
to be "well formed, true, and trusty." 
Borrowed from the technical language of 
Operative Masonry, it is symbolically ap- 
plied in reference to the character which 
the Entered Apprentice should sustain 
when, in the course of his initiation, he as- 
sumes the place of a typical corner-stone 
in the Lodge. 

Wesley, Samuel. At one time the 
most distinguished organist of England, 
and called by Mendelssohn " the father of 
English organ-playing." He was initiated 
as a Mason December 17, 1788, and in 1812, 
the office of Grand Organist of the Grand 
Lodge of England being in that year first 
instituted, he received the appointment from 
the Grand Master, the Duke of Sussex, and 
held it until 1818. He composed the an- 
them performed at the union of the two 
Grand Lodges in 1813, and was the com- 
poser of many songs, glees, etc., for the use 
of the Craft. He was the son of the Eev. 
Charles Wesley, and nephew of the cele- 
brated John Wesley, the founder of Meth- 
odism. Born February 24, 1766, at Bristol, 
England, and died October 11, 1837. He 
was well entitled to the epithet of the 
" Great Musician of Masonry." 

West. Although the west, as one of 
the four cardinal points, holds an honor- 
able position as the station of the Senior 
Warden, and of the pillar of Strength that 
supports the Lodge, yet, being the place of 
the sun's setting and opposed to the east, the 
recognized place of light, it, in Masonic 
symbolism, represents the place of darkness 
and ignorance. The old tradition, that in 
primeval times all human wisdom was con- 
fined to the eastern part of the world, and 
that those who had wandered towards the 
west were obliged to return to the east in 
search of the knowledge of their ancestors, 
is not confined to Masonry. Creuzer (Sym- 
bolik) speaks of an ancient and highly-in- 
structed body of priests in the East, from 
whom all knowledge, under the veil of sym- 
bols, was communicated to the Greeks and 
other unenlightened nations of the West. 
And in the " Legend of the Craft," contained 
in the old Masonic Constitutions, there is 
always a reference to the emigration of the 
Masons from Egypt eastward to the " land 
of behest," or Jerusalem. Hence, in the 
modern symbolism of Speculative Masonry, 
it is said that the Mason during his ad- 
vancement is travelling from the West to the 
East in search of light. 



Westphalia, Secret Tribunals 

of. The Vehmgerichte, or Fehmgerichte, 
were secret criminal courts of Westphalia 
in the Middle Ages. The origin of this in- 
stitution, like that of Masonry, has been 
involved in uncertainty. The true mean- 
ing of the name even is doubtful. Vaern 
is said by Dreyer to signify holy in the old 
Northern languages ; and, if this be true, 
a Fehmgericht would mean a holy court. 
But it has also been suggested that the word 
comes from the Latin fama, or rumor, and 
that a Fehmgericht was so called because 
it proceeded to the trial of persons whose 
only accuser was common rumor, the max- 
im of the German law, " no accuser, no 
judge," being in such a case departed from. 
They were also called Tribunals of West- 
phalia, because their jurisdiction and exist- 
ence were confined to that country. 

The Mediae val Westphalia was situated 
within the limits of the country bounded 
on the west by the Rhine, on the east by 
the Weser, on the north by Friesland, and 
on the south by Westerwald. Render 
(Tour through Germany, p. 186,) says that 
the tribunals were only to be found in the 
duchies of Gueldres, Cleves, and West- 
phalia, in the principal cities of Corvey 
and Minden, in the landgravate of Hesse, 
in the counties of Bentheim, Limburg, 
Lippe, Mark, Ravensberg, Rechlinghausen, 
Rietzberg, Sayn, Waldeck, and Steinfort, 
in some baronies, as Gehmen, Neustadt, 
and Rheda, and in the free imperial city 
of Dortmund ; but these were all included 
within the limits of Mediaeval Westphalia. 

It has been supposed that the first secret 
tribunals were established by the Emperor 
Charlemagne on the conquest of Saxony. 
In 803 the Saxons obtained among other 
privileges that of retaining their national 
laws, and administering them under impe- 
rial judges who had been created Counts 
of the Empire. Their courts, it is said, 
were held three times a year in an open 
field, and their sessions were held in public 
on ordinary occasions ; but in all cases of 
religious offence, such as apostasy, heresy, 
or sacrilege, although the trial began in a 
public session, it always ended in a secret 
tribunal. 

It has been supposed by some writers 
that these courts of the Counts of the Em- 
pire instituted by Charlemagne gave origin 
to the secret tribunals of Westphalia, 
which were held in the thirteenth and 
fourteenth centuries. There is no exter- 
nal evidence of the truth of this hypothe- 
sis. It was, however, the current opinion 
of the time, and all the earlier traditions 
and documents of the courts themselves 
trace their origin to Charlemagne. Paul 
Wigand, the German jurist and historian. 



WESTPHALIA 



WESTPHALIA 



877 



who wrote a history of their tribunals, 
(Fehmgericht Westfalens, Hamburg, 1826,) 
contends for the truth of these traditions ; 
and Sir Francis Palgrave, in his Rise and 
Progress of the English Commonwealth, says, 
unhesitatingly, that " the Vehmic tribunals 
*can only be considered as the original ju- 
risdictions of the old Saxons which sur- 
vived the subjugation of their country." 
The silence on this subject in the laws and 
capitularies of Charlemagne has been ex- 
plained on the ground that these tribunals 
were not established authoritatively by 
that monarch, but only permitted by a 
tacit sanction to exist. 

The author of the article on the Secret 
Societies of the Middle Ages, published in 
the Library of Entertaining Knowledge, who 
has written somewhat exhaustively on this 
subject, says that the first writers who have 
mentioned these tribunals are Henry of 
Hervorden in the fourteenth, and iEneas 
Sylvius in the fifteenth century; both of 
whom, however, trace them to the time of 
Charlemagne; but Jacob (Recherches Histo- 
riquessurles Croisadeset les Templiers, p. 132,) 
cites a diploma of Count Engelbert de la 
Mark, of the date of 1267, in which there is 
an evident allusion to some of their usages. 
Eender says that they are first generally 
known in the year 1220. But their abso- 
lute historical existence is confined to the 
fourteenth and fifteenth centuries. 

The secret Westphalian tribunals were 
apparently created for the purpose of pre- 
serving public morals, of punishing crime, 
and of protecting the poor and weak from 
the oppressions of the rich and powerful. 
They were outside of the regular courts of 
the country, and in this respect may be 
compared to the modern "vigilance com- 
mittees " sometimes instituted in this # coun- 
try for the protection of the well-disposed 
citizens in newly-settled territories from the 
annoyance of lawless men. But the German 
tribunals differed from the American com- 
mittees in this, that they were recognized by 
the emperors, and that their decisions and 
executions partook of a judicial character. 

The Vehmic tribunals, as they are also 
called, were governed by a minute system 
of regulations, the strict observance of 
which preserved their power and influence 
for at least two centuries. 

At the head of the institution was the 
Emperor, for in Germany he was recognized 
as the source of law. His connection with 
the association was either direct or indi- 
rect. If he had been initiated into it, as 
was usually the case, then his connection 
was direct and immediate. If, however, he 
was not an initiate, then his powers were 
delegated to a lieutenant, who was a mem- 
ber of the tribunal. 



Next to the Emperor came the free 
counts. Free counties were certain districts 
comprehending several parishes, where the 
judges and counsellors of the secret ban 
exercised jurisdiction in conformity with 
the statutes. The free count, who was 
called Stuhlherr, or tribunal lord, presided 
over this free county and the tribunal held 
within it. He had also the prerogative of 
erecting other tribunals within his territo- 
rial limits, and if he did not preside in per- 
son, he appointed a Ereigraf or free judge, 
to supply his place. N o one could be in- 
vested with the dignity of a free judge un- 
less he were a Westphalian by birth, born 
in lawful wedlock of honest parents ; of 
good repute, charged with no crime, and 
well qualified to preside over the county. 
They derived their name of free judges from 
the fact that the tribunals exercised their 
jurisdiction over only free men, serfs being 
left to the control of their own lords. 

Next in rank to the free judges were the 
Schoppen, as assessors or counsellors. They 
formed the main body of the association, 
and were nominated by the free judge, with 
the consent of the stuhlherr, and vouched for 
by two members of the tribunal. A schoppe 
was required to be a Christian, a Westpha- 
lian of honest birth, neither excommuni- 
cated nor outlawed, nor involved in any 
suit before the Fehmgericht, and not a 
member of any monastic or ecclesiastical 
order. There were two classes of these as- 
sessors or schoppen : a lower class or grade 
called the Ignorant, who had not been in- 
itiated, and were consequently not permit- 
ted to be present at the secret session ; and 
a higher grade, called the Knowing, who 
were subjected to a form of initiation. 

The ceremonies of initiation of a free 
judge were very solemn and symbolic. The 
candidate appeared bareheaded before the 
tribunal, and answered certain questions 
respecting his qualifications. Then, kneel- 
ing, with the thumb and forefinger of the 
right hand on a naked sword and halter, 
he pronounced the following oath : " I swear 
by the Holy Trinity that I will, from hence- 
forth, aid, keep, and conceal the holy Fehms 
from wife and child, from father and mother, 
from sister and brother, from fire and wind, 
from all that the sun shines on and the rain 
covers, from all that is between sky and 
earth, especially from the man who know* 
the law ; and will bring before this free tri- 
bunal, under which I am sitting, all that 
belongs to the secret jurisdiction of the Em- 
peror, whether I know it to be true myself 
or have heard it from trustworthy men, 
whatever requires correction or punish- 
ment, whatever is committed within the 
jurisdiction of the Fehm, that it may be 
judged, or, with the consent of the accuser. 



878 



WESTPHALIA 



WESTPHALIA 



be put off in grace ; and will not cease so to 
do for love or for fear, for gold or for silver, 
or for precious stones ; and will strengthen 
this tribunal and jurisdiction with all my 
five senses and power ; and that I do not 
take on me this office for any other cause 
than for the sake of right and justice. More- 
over, that I will ever advance and honor 
this free tribunal more than any other free 
tribunals ; and what I thus promise will I 
steadfastly and firmly keep ; so help me God 
and his Holy Gospel." 

He further swore in an additional oath 
that he would, to the best of his ability, 
enlarge the holy empire, and would under- 
take nothing with unrighteous hand against 
the land and people of the Stuhlherr, or Lord 
of the Tribunal. His name was then in- 
serted in the Book of Gold. 

The secrets of the tribunal were then 
communicated to the candidate, and with 
them the modes of recognition by which 
he could be enabled to discover his fellow- 
members. The sign is described to have 
been made by placing, when at table, the 
point of their knife pointing to themselves, 
and the haft away from them. This was 
also accompanied by the words Stock Stein, 
Oras Grein, the meaning of which phrase 
is unknown. 

The duties of the initiated were to act as 
assessors or judges at the meetings of the 
courts, to constitute which at least seven 
were required to be present; and also to go 
through the country, serve citations upon 
the accused, and to execute the sentences 
of the tribunals upon criminals, as well as 
to trace out and denounce all evil-doers. 
The punishment of an initiate who had be- 
trayed any of the secrets of the society was 
severe. His tongue was torn out by the 
roots, and he was then hung on a tree seven 
feet higher than any other felon. 

The ceremonies practised when a Fehm 
court was held were very symbolic in their 
character. Before the free count stood a 
table, on which were placed a naked sword 
and a cord of withe. The sword, which 
was cross-handled, is explained in their 
ritual as signifying the cross on which 
Christ suffered for our sins, and the cord 
the punishment of the wicked. All had 
their heads uncovered, to signify that they 
would proceed openly and fairly, punish in 
proportion to guilt, and cover no right with 
a wrong. Their hands also were uncovered, 
to show that they would do nothing covert- 
ly and underhand ; and they wore cloaks, 
to signify their warm love for justice, for 
as the cloak covers all the other garments 
and the body, so should their love cover 
justice. Lastly, they were to wear neither 
armor nor weapons, that no one might feel 
fear, and to indicate that they were under 



the peace of the empire. They were charged 
to be cool and sober, lest passion or intox- 
ication should lead them to pass an unjust 
judgment. 

Writers of romance have clothed these 
tribunals with additional mystery. But the 
stories that they were held at night, and in* 
subterranean places, have no foundation 
save in the imagination of those who have 
invented them. They were held, like other 
German courts, at break of day and in the 
open air, generally beneath a tree in the 
forest, or elsewhere. The public tribunals 
were, of course, open to all. It was the 
secret ones only that were held in private. 
But the time and place were made known 
to the accused in the notification left at his 
residence, or, if that were unknown, as in 
the case of a vagabond, at a place where 
four roads met, being affixed to the ground 
or to a tree, and the knowledge might be 
easily communicated by him to his friends. 

The Chapter-General met once a year, 
generally at Dortmund or Arensburg, but 
always at some place in Westphalia. It 
consisted of the tribunal lords and free 
counts, who were convoked by the Empe- 
ror or his lieutenant. If the Emperor was 
an initiate, he might preside in person ; if 
he was not, he was represented by his lieu- 
tenant. At these Chapters the proceedings 
of the various Fehm courts were reviewed, 
and hence these latter made a return of the 
names of the persons initiated, the suits 
they had commenced, the sentences they 
had passed, and the punishments they had 
inflicted. The Chapter-General acted also 
as a court of appeals. In fact, the relation 
of a Chapter-General to the Fehm courts 
was precisely the same as that of a Grand 
Lodge of Masons to its subordinates. The 
resemblance, too, in the symbolic character 
of the two institutions was striking. But 
here the resemblance ended, for it has never 
been contended that there was or could be 
any connection whatever between the two 
institutions. But the coincidences show 
that peculiar spirit and love of mystery 
which prevailed in those times, and the in- 
fluence of which was felt in Masonry as 
well as in the Westphalian tribunals, and 
all the other secret societies of the Middle 
Ages. 

The crimes of which the Fehmgericht 
claimed a jurisdiction were, according to 
the statutes passed at Arensburg in 1490, 
of two kinds : those cognizant by the secret 
tribunal, and those cognizant by the public 
tribunal. The crimes cognizant by the 
secret tribunal were, violations of the 
secrets of Charlemagne and of the Fehm- 
gericht, heresy, apostasy, perjury, and 
witchcraft or magic. Those cognizant by 
the public tribunal were, sacrilege, theft, 



WESTPHALIA 



WHITE 



879 



rape, robbery of women in childbirth, trea- 
son, highway robbery, murder or man- 
slaughter, and vagrancy. Sometimes the 
catalogue of crimes was modified and often 
enlarged. There was one period when all 
the crimes mentioned in the decalogue were 
included ; and indeed there was no positive 
restriction of the jurisdiction of the tribu- 
nals, which generally were governed in 
their proceedings by what they deemed ex- 
pedient for the public peace and safety. 

In the early history of the institution, its 
trials were conducted with impartiality, and 
its judgments rendered in accordance with 
justice, being constantly restrained by 
mercy, so that they were considered by the 
populace as being of great advantage in 
those times of lawlessness. But at length 
the institution became corrupt, and often 
aided instead of checking oppression, a 
change which finally led to its decay. 

When any one was accused, he was sum- 
moned to appear before the tribunal at a cer- 
tain specified time and place. If he was an 
initiate, the summons was repeated three 
times ; but if not, that is, if any other than 
an inhabitant of Westphalia, the summons 
was given only once. If he appeared, an 
opportunity was afforded him of defence. 
An initiate could purge himself by a simple 
oath of denial, but any 'other person was 
required to adduce sufficient testimony of 
his innocence. If the accused did not ap- 
pear, nor render a satisfactory excuse for 
his absence, the court proceeded to declare 
him outlawed, and a free judge was dele- 
gated to put him to death wherever found. 
Where three free judges found any one fla- 
grante delicto, or in the very act of committing 
a crime, or having just perpetrated it, they 
were authorized to put him to death with- 
out the formality of a trial. But if he suc- 
ceeded in making his escape before the 
penalty was inflicted, he could not on a 
subsequent arrest be put to death. His 
case must then be brought for trial before 
a tribunal. 

The sentence of the court, if capital, 
was not announced to the criminal, and 
he learned it only when, in some secret 
place, the executioners of the decree of 
the Fehmgericht met him and placed the 
halter around his neck and suspended him 
to a neighboring tree. The punishment of 
death was always by hanging, and from a 
tree. The fact that a dead body was thus 
found in the forest, was an intimation to 
those who found it that the person had 
died by the judgment of the secret tri- 
bunal. 

It is very evident that an institution like 
this could be justified, or even tolerated, 
only in a country and at a time when the 
power and vices of the nobles, and the gen- 



eral disorganization of society, had ren- 
dered the law itself powerless ; and when 
in the hands of persons of irreproachable 
character, the weak could only thus be 
protected from the oppressions of the 
strong, the virtuous from the aggression of 
the vicious. It was in its commencement 
a safeguard for society ; and hence it be- 
came so popular that its initiates num- 
bered at one time over one hundred thou- 
sand, and men of rank and influence 
sought with avidity admission into its 
circle. 

In time the institution became demoral- 
ized. Purity of character was no longer 
insisted on as a qualification for admission. 
Its decrees and judgments were no longer 
marked with unfaltering justice, and, instead 
of defending the weak any longer from the 
oppressor, it often became itself the will- 
ing instrument of oppression. Efforts were 
made from time to time to inaugurate re- 
forms, but the prevailing spirit of the age, 
now beginning to be greatly improved by 
the introduction of the Koman law and the 
spread of the Protestant religion, was op- 
posed to the self-constituted authority of 
the tribunals. They began to dissolve 
almost insensibly, and after the close of the 
sixteenth century we hear no more of them, 
although there never was any positive de- 
cree of dissolution enacted or promulgated 
by the State. They were destroyed, not by 
any edict of law, but by the progressive 
spirit of the people. 

West Virginia. Originally, all the 
Lodges in the western part of Virginia were 
under the jurisdiction of the Grand Lodge 
of that State. But the new State of West 
Virginia having been formed in 1863, nine 
Lodges sent delegates to a convention held 
at Fairmount, April 12, 1865, which, after 
some discussion, adjourned to meet again on 
May 10th of the same year, when the Grand 
Lodge of West Virginia was organized, and 
W. J. Bates elected Grand Master. 

The Grand Chapter of Hoyal Arch 
Masons of West Virginia was organized, 
November 16, 1871, by a convention of five 
Chapters. The Grand Chapter of Virginia, 
under which these Chapters held their War- 
rants, had previously given its consent to 
the organization. 

White. White is one of the most 
ancient as well as most extensively diffused 
of the symbolic colors. It is to be found 
in all the ancient mysteries, where it con- 
stituted, as it does in Masonry, the investi- 
ture of the candidate. It always, however, 
and everywhere has borne the same signifi- 
cation as the symbol of purity and inno- 
cence. 

In the religious observances of the He- 
brews, white was the color of one of the 



880 



WHITE 



WHITE 



curtains of the tabernacle, where, according 
to Josephus, it was a symbol of the element 
of earth ; and it was employed in the con- 
struction of the ephod of the high priest, 
of his girdle, and of the breastplate. The 
word pS, laban, which in the Hebrew lan- 
guage signifies "to make white," also de- 
notes " to purify ; " and there are to be 
found throughout the Scriptures many allu- 
sions to the color as an emblem of purity. 
" Though thy sins be as scarlet," says Isaiah, 
" they shall be as white as snow." Jeremiah, 
describing the once innocent condition 
of Zion, says, "her Nazarites were purer 
than snow, they were whiter than milk." 
"Many," says Daniel, "shall be purified 
and made white." In Revelation, a white 
stone was the reward promised by the Spirit 
to those who overcame; and again, "he 
that overcometh, the same shall be clothed 
in white garments ; " and in another part of 
the same book the Apostle is instructed to 
say that fine linen, clean and white, is the 
righteousness of the saints. The ancient 
prophets always imagined the Deity clothed 
in white, because, says Portal, {Des Couleurs 
Symboliques, p. 35,) " white is the color of 
absolute truth, of Him who is ; it alone re- 
flects all the luminous rays ; it is the unity 
whence all the primitive colors emanate." 
Thus Daniel, in one of his prophetic visions, 
saw the Ancient of days, " whose garment 
was white as snow, and the hair of his head 
like pure wool." Here, says Dr. Henry, 
{Coram, in loco,) the whiteness of the gar- 
ment "noted the splendor and purity of 
God in all the administrations of his justice." 

Among the Gentile nations, the same 
reverence was paid to this color. The 
Egyptians decorated the head of their 
deity, Osiris, with a white tiara. In the 
school of Pythagoras, the sacred hymns 
were chanted in white robes. The Druids 
clothed their initiates who had arrived at 
the ultimate degree, or that of perfection, 
in -white vestments. In all the mysteries 
of other nations of antiquity, the same cus- 
tom was observed. White was, in general, 
the garment of the Gentile as well as of the 
Hebrew priests in the performance of their 
sacred rites. As the divine power was sup- 
posed to be represented on earth by the 
priesthood, in all nations the sovereign 
pontiff was clad in white. Aaron was di- 
rected to enter the sanctuary only in white 
garments ; in Persia, the Magi wore white 
robes, because, as they said, they alone were 
pleasing to the Deity ; and the white tunic 
of Ormuzd is still the characteristic garment 
of the modern Parsees. 

White, among the ancients, was conse- 
crated to the dead, because it was the sym- 
bol of the regeneration of the soul. On 
the monuments of Thebes the manes or 



ghosts are represented as clothed in white ; 
the Egyptians wrapped their dead in white 
linen; Homer (Iliad xviii. 353,) refers to the 
same custom when he makes the attendants 
cover the dead body of Patroclus, pharei 
leuko, with a white pall ; and Pausanias tells 
us that the Messenians practised the same 
customs, clothing their dead in white, and 
placing crowns upon their heads, indicating 
by this double symbolism the triumph of 
the soul over the empire of death. 

The Hebrews had the same usage. St. 
Matthew (xxvii. 59,) tells us that Joseph 
of Arimathea wrapped the dead body of our 
Lord "in a clean linen cloth." Adopting 
this as a suggestion, Christian artists have, 
in their paintings of the Saviour after his 
resurrection, depicted him in a white robe. 
And it is with this idea that in the Apoca- 
lypse white vestments are said to be the 
symbols of the regeneration of souls, and 
the reward of the elect. It is this consecra- 
tion of white to the dead that caused it to 
be adopted as the color of mourning among 
the nations of antiquity. As the victor in 
the games was clothed in white, so the same 
color became the symbol of the victory 
achieved by the departed in the last combat 
of the soul with death. " The friends of the 
deceased wore," says Plutarch, " his livery, 
in commemoration of his triumph." The 
modern mourning in black is less philo- 
sophic and less symbolic than this ancient 
one in white. 

In Speculative Masonry, white is the 
symbol of purity. This symbolism com- 
mences at the earliest point of initiation, 
when the white apron is presented to the 
candidate as a symbol of purity of life and 
rectitude of conduct. Wherever in any of 
the subsequent initiations this color ap- 
pears, it is always to be interpreted as sym- 
bolizing the same idea. In the thirty-third 
degree of the Ancient and Accepted Scot- 
tish Rite, the Sovereign Inspector is in- 
vested with a white scarf as inculcating 
that virtuous deportment above the tongue 
of all reproach which should distinguish 
the possessors of that degree, the highest in 
the Rite. 

This symbolism of purity was most prob- 
ably derived by the Masons from that of 
the primitive church, where a white gar- 
ment was placed on the catechumen who 
was about to be baptized, as a token that 
he had put off the lusts of the flesh, and, 
being cleansed from his former sins, had 
obliged himself to maintain an unspotted 
life. The ancient symbolism of regenera- 
tion which appertained to the ancient idea 
of the color white has not been adopted in 
Masonry ; and yet it would be highly ap- 
propriate in an Institution one of whose 
chief dogmas is the resurrection. 



WHITE 



WIDOW'S 



881 



White Ball. In Freemasonry, equiv- 
alent to a favorable or affirmative vote. 
The custom of using white and black balls 
seems to have been derived from the Ro- 
mans, who in the earlier days of the re- 
public used white and black balls in their 
judicial trials, which, were cast into an urn, 
the former acquitting and with the latter 
condemning the accused. 

White Cross Knights. A title 
sometimes applied to the Knights Hos- 
pitallers of St. John, from the color of their 
cross. Porter [Hist. Knts. of Malta, i. 166,) 
says : " Villiers hastily assembled a troop 
of White Cross Knights, and, issuing from 
the city by a side gate, made a circuit so 
as, if possible, to fall upon the flank of the 
foe unperceived." 

White Mantle, Order of the. 
The Teutonic Knights were so denomi-' 
nated in allusion to the color of their 
cloaks, on which they bore a black cross. 

White Masonry. {Maconnerie 
blanche.) A title given by French writers 
to Female Masonry, or the Masonry of 
Adoption, 

White Stone. A symbol in the Mark 
degree referring to the passage in the 
Apocalypse (ii. 17): "To him that over- 
cometh will I give to eat of the hidden 
manna ; and I will give him a white stone, 
and in the stone a new name written, which 
no man knoweth, saving he that receiveth 
it." In this passage it is supposed that the 
Evangelist alluded to the stones or tesserae 
which, among the ancients and the early 
Christians, were used as tokens of alliance 
and friendship. Hence in the Mark de- 
gree, the white stone and the new name in- 
scribed upon it is a symbol of the covenant 
made between the possessors of the degree, 
which will in all future time, and under 
every circumstance of danger or distress, 
secure the kind and fraternal assistance of 
all upon whom the same token has been 
bestowed. In the symbolism of the degree 
the candidate represents that white stone 
upon whom the new name as a Mark Master 
is to be inscribed. See Mark and Tessera 
ITospitalis. 

White, William Henry. Distin- 
guished for his services to the Craft of Eng- 
land, whom he served as Grand Secretary 
for the long period of forty-seven years. 
He was the son of William White, who was 
also Grand Secretary of the Grand Lodge 
of England for thirty -two years, the office 
having thus been held by father and son 
for seventy-nine years. William Henry 
White was born in 1778. On April 15, 
1799, he was initiated in Emulation Lodge, 
No. 12, now called the Lodge of Emulation, 
No. 21, having been nominated by his 
father. December 15, 1800, he was elected 
5L 56 



Master of the Lodge, and presided until 
1809. In 1805 he was appointed a Grand 
Steward, and in 1810 Grand Secretary, as 
the assistant of his father. This office was 
held by them conjointly for three years. 
In 1813, at the union of the two Grand 
Lodges, he was appointed, with Edwards 
Harper, Joint Grand Secretary of the Uni- 
ted Grand Lodge of England, and in 1838 
sole Grand Secretary. In 1857, after a ser- 
vice of nearly half a century, he retired from 
theoffice, the Grand Lodge unanimously vot- 
ing him a retiring pension equal in amount 
to his salary. On that occasion the Earl of 
Zetland, Grand Master, said : " I know of 
no one, and I believe there never was any 
one who has done more, who has rendered 
more valuable services to Masonry than 
our worthy Brother White." In view of 
the great names in Masonic literature and 
labor which preceded him, the eulogium will 
be deemed exaggerated ; but the devotion 
of the Grand Secretary to the Order, and 
his valuable services during his long and 
active life, cannot be denied. During the 
latter years of his official term, he was 
charged with inactivity and neglect of duty, 
but the fault has been properly attributed 
to the increasing infirmities of age. A ser- 
vice of plate was presented to him by the 
Craft, June 20, 1850, as a testimonial of 
esteem. He died April 5, 1866. 

Widow's Son. In Ancient Craft Ma- 
sonry, the title applied to Hiram, the archi- 
tect of the Temple, because he is said, in the 
First Book of Kings, (vii. 14,) to have been 
"a widow's son of the tribe of Naphtali." 
The Adonhiramite Masons have a tradition 
which Ch apron gives {Necessaire Magonn., 
p. 101,) in the following words : "The Ma- 
sons call themselves the widow's sons, be- 
cause, after the death of our respectable 
Master, the Masons took care of his mother, 
whose childen they called themselves, be- 
cause Adonhiram had always considered 
them as his brethren. But the French 
Masons subsequently changed the myth and 
called themselves 'Sons of the Widow,' and 
for this reason. 'As the wife of Hiram 
remained a widow after her husband was 
murdered, the Masons, who regard them- 
selves as the descendants of Hiram, call 
themselves Sons of the Widow.' " But this 
myth is a pure invention, and is without 
the scriptural foundation of the York myth, 
which makes Hiram himself the widow's 
son. But in French Masonry the term 
" Son of the Widow " is synonymous with 
" Mason." 

The adherents of the exiled house of 
Stuart, when seeking to organize a system 
of political Masonry by which they hoped 
to secure the restoration of the family to 
the throne of England, transferred to 



882 



WIFE 



WINDING 



Charles II. the tradition of Hiram Abif 
betrayed by his followers, and called him. 
"the Widow's Son," because he was the 
son of Henrietta Maria, the widow of 
Charles I. For the same reason they sub- 
sequently applied the phrase to his brother, 
James II. 

Wife and Daughter, Mason's. 
See Mason's Wife and Daughter. 

Wilhelmsbad, Congress of. At 
Wilhelmsbad, near the city of Hanau in 
Hesse- Cassel, was held the most important 
Masonic Congress of the eighteenth cen- 
tury. It was convoked by Ferdinand, 
Duke of Brunswick, Grand Master of the 
Order of Strict Observance, and was opened 
July 16, 1782. Its duration extended to 
thirty sessions, and in its discussions the 
most distinguished Masons of Germany 
were engaged. Neither the Grand Lodge 
of Germany, nor that of Sweden, was 
represented ; and the Grand Lodge of the 
Three Globes, at Berlin, sent only a letter : 
but there were delegates from Upper and 
Lower Germany, from Holland, Russia, 
Italy, France, and Austria ; and the Order 
of the Illuminati was represented by the 
Baron von Knigge. It is not therefore 
surprising that the most heterogenous 
opinions were expressed. Its avowed ob- 
ject was the reform of the Masonic system, 
and its disentanglement from the confused 
mass of rites and high degrees with which 
French and German pretenders or enthu- 
siasts had been for years past overwhelming 
it. Important topics were proposed, such 
as the true origin of Speculative Masonry, 
whether it was merely conventional and 
the result of modern thought, or whether it 
was the offspring of a more ancient order, 
and, if so, what was that order; whether 
there were any Superiors General then ex- 
isting, and who these Unknown Superiors 
were, etc. These and kindred questions 
were thoroughly discussed, but not defined, 
and the Congress was eventually closed 
without coming to any other positive deter- 
mination than that Freemasonry was not 
essentially connected with Templarism, and 
that, contrary to the doctrine of the Rite 
of Strict Observance, the Freemasons were 
not the successors of the Knights Templars. 
The real effect of the Congress of Wil- 
helmsbad was the abolition of that Rite, 
which soon after drooped and died. 

Will. In some of the continental Rites, 
and in certain high degrees, it is a custom 
to require the recipiendary to make, before 
his initiation, a will and testament, exhib- 
iting what are his desires as to the distribu- 
tion of his property at his decease. The 
object seems to be to add solemnity to the 
ceremony, and to impress the candidate 
with the thought of death. But I am in- 



clined to think that it is a custom which 
would be " more honored in the breach than 
the observance." It is not practised in the 
York and American Rites. 

Wilson Manuscript. In the mar- 
ginal notes to the Manifesto of the Lodge of 
Antiquity, published in 1778, there is refer- 
ence to an " 0. MS. in the hands of Mr. 
Wilson of Broomhead, near Sheffield, 
Yorkshire, written in the reign of King 
Henry VIII." It seems, from the context, 
to have been cited as authority for the ex- 
istence of a General Assembly of the Craft 
at the city of York. ' But no part of the 
MS. has ever been printed or transcribed, 
and it is now apparently lost. 

Winding Stairs. In the First Book 
of Kings (vi. 8) it is said: "The door for 
the middle chamber was in the right side 
of the house ; and they went up with wind- 
ings stairs into the middle chamber, and 
out of the middle into the third." From 
this passage the Masons of the last century 
adopted the symbol of the winding stairs, 
and introduced it into the Fellow Craft's 
degree, where it has ever since remained, 
in the York and American Rites. In one 
of the high degrees of the Scottish Rite the 
winding stairs are called cochleus, which is 
a corruption of cochlis, a spiral staircase. 
The Hebrew word is lulim, from the obso- 
lete root lul, to roll or wind. The whole 
story of the winding stairs in the second 
degree of Masonry is a mere myth, without 
any other foundation than the slight allu- 
sion in the Book of Kings which has been 
just cited, and it derives its only value 
from the symbolism taught in its legend. 
See Middle Chamber and Winding Stairs, 
Legend of the. 

Winding Stairs, Legend of the. 
I formerly so fully investigated the true 
meaning of the legend of the winding stairs, 
as taught in the degree of Fellow Craft, that 
I can now find nothing to add to what I 
have already said in my work on The Sym- 
bolism of Freemasonry, published in 1869. 
1 might, in writing a new article, change 
the language, but I could furnish no new 
idea. I shall not, therefore, hesitate to 
transfer much of what I have said on this 
subject in that work to the present article. 
It is an enlargement and development of 
the meagre explanations given in the ordi- 
nary lecture of Webb. 

In an investigation of the symbolism of 
the winding stairs, we shall be directed to 
the true explanation by a reference to 
their origin, their number, the objects 
which they recall, and their termination, 
but above all by a consideration of the great 
design which an ascent upon them was in- 
tended to accomplish. 

The steps of this winding staircase com- 



WINDING 



WINDING 



883 



menced, we are informed, at the porch of 
the Temple ; that is to say, at its very en- 
trance. But nothing is more undoubted in 
the science of Masonic symbolism than that 
the Temple was the representative of the 
world purified by the Shekinah, or the Di- 
vine Presence. The world of the profane 
is without the Temple ; the world of the in- 
itiated is within its sacred walls. Hence to 
enter the Temple, to pass within the porch, 
to be made a Mason, and to be born into the 
world of Masonic light, are all synonymous 
and convertible terms. Here, then, the sym- 
bolism of the winding stairs begins. 

The Apprentice, having entered within 
the porch of the temple, has begun his 
Masonic life. But the first degree in Ma- 
sonry, like the lesser mysteries of the an- 
cient systems of initiation, is only a prepa- 
ration and purification for something 
higher. The Entered Apprentice is the 
child in Masonry. The lessons which he 
receives are simply intended to cleanse the 
heart and prepare the recipient for that 
mental illumination which is to be given 
in the succeeding degrees. 

As a Fellow Craft, he has advanced an- 
other step, and as the degree is emblematic 
of youth, so it is here that the intellectual 
education of the candidate begins. And 
therefore, here, at the very spot which sep- 
arates the porch from the sanctuary, where 
childhood ends and manhood begins, he 
finds stretching out before him a winding 
stair which invites him, as it were, to as- 
cend, and which, as the symbol of discipline 
and instruction, teaches him that here must 
commence his Masonic labor — here he 
must enter upon those glorious though dif- 
ficult researches the end of which is to be 
the possession of divine truth. The wind- 
ing stairs begin after the candidate has 
passed within the porch and between the 
pillars of strength and establishment, as a 
significant symbol to teach him that as soon 
as he has passed beyond the years of irra- 
tional childhood, and commenced his en- 
trance upon manly life, the laborious task 
of self-improvement is the first duty that is 
placed before him. He cannot stand still, 
if he would be worthy of his vocation ; his 
destiny as an immortal being requires him 
to ascend, step by step, until he has reached 
the summit, where the treasures of knowl- 
edge await him. 

The number of these steps in all the sys- 
tems has been odd. Vitruvius remarks — 
and the coincidence is at least curious — 
that the ancient temples were always as- 
cended by an odd number of steps ; and he 
assigns as the reason, that, commencing 
with the right foot at the bottom, the wor- 
shipper would find the same foot foremost 
when he entered the temple, which was 



considered as a fortunate omen. But the 
fact is, that the symbolism of numbers was 
borrowed by the Masons from Pythagoras, 
in whose system of philosophy it plays an 
important part, and in which odd numbers 
were considered as more perfect than even 
ones. Hence, throughout the Masonic sys- 
tem we find a predominance of odd num- 
bers; and while three, five, seven, nine, fif- 
teen, and twenty-seven, are all-important 
symbols, we seldom find a reference to two, 
four, six, eight, or ten. The odd number 
of the stairs was therefore intended to sym- 
bolize the idea of perfection, to which it 
was the object of the aspirant to attain. 

As to the particular number of the 
stairs, this has varied at different periods. 
Tracing-boards of the last century have 
been found, in which only five steps are de- 
lineated, and others in which they amount 
to seven. The Prestonian lectures, used in 
England in the beginning of this century, 
gave the whole number as thirty- eight, di- 
viding them into series of one, three, five, 
seven, nine, and eleven. The error of 
making an even number, which was a vio- 
lation of the Pythagorean principle of odd 
numbers as the symbol of perfection, was 
corrected in the Hemming lectures, adopted 
at the union of the two Grand Lodges of 
England, by striking out the eleven, which 
was also objectionable as receiving a secta- 
rian explanation. In this country the 
number was still further reduced to fifteen, 
divided into three series of three, five, and 
seven. I shall adopt this American division 
in explaining the symbolism; although, 
after all, the particular number of the steps, 
or the peculiar method of their division 
into series, will not in any way affect the 
general symbolism of the whole legend. 

The candidate, then, in the second de- 
gree of Masonry, represents a man starting 
forth on the journey of life, with the great 
task before him of self-improvement. For 
the faithful performance of this task, a re- 
ward is promised, which reward consists in 
the development of all his intellectual fac- 
ulties, the moral and spiritual elevation of 
his character, and the acquisition of truth 
and knowledge. Now, the attainment of 
this moral and intellectual condition sup- 
poses an elevation of character, an ascent 
from a lower to a higher life, and a passage 
of toil and difficulty, through rudimentary 
instruction, to the full fruition of wisdom. 
This is therefore beautifully symbolized by 
the winding stairs, at whose foot the aspi- 
rant stands ready to climb the toilsome 
steep, while at its top is placed " that hiero- 
glyphic bright which none but Craftsmen 
ever saw," as the emblem of divine truth. 
And hence a distinguished writer has said 
that " these steps, like all the Masonic sym- 



884 



WINDING 



WINDING 



bols, are illustrative of discipline and doc- 
trine, as well as of natural, mathematical, 
and metaphysical science, and open to us 
an extensive range of moral and specula- 
tive inquiry." 

The candidate, incited by the love of vir- 
tue and the desire of knowledge, and withal 
eager for the reward of truth which is set 
before him, begins at once the toilsome as- 
cent. At each division he pauses to gather 
instruction from the symbolism which these 
divisions present to his attention. 

At the first pause which he makes he is 
instructed in the peculiar organization of 
the order of which he has become a disci- 
ple. But the information here given, if 
taken in its naked, literal sense, is barren, 
and unworthy of his labor. The rank of 
the officers who govern, and the names of 
the degrees which constitute the Institution, 
can give him no knowledge which he has 
not before possessed. We must look there- 
fore to the symbolic meaning of these allu- 
sions for any value which may be attached 
to this part of the ceremony. 

The reference to the organization of the 
Masonic institution is intended to remind 
the aspirant of the union of men in society, 
and the development of the social state out 
of the state of nature. He is thus re- 
minded, in the very outset of his journey, 
of the blessings which arise from civiliza- 
tion, and of the fruits of virtue and knowl- 
edge which are derived from that condition. 
Masonry itself is the result of civilization ; 
while, in grateful return, it has been one of 
the most important means of extending 
that condition of mankind. 

All the monuments of antiquity that the 
ravages of time have left, combine to prove 
that man had no sooner emerged from the 
savage into the social state, than he com- 
menced the organization of religious mys- 
teries, and the separation, by a sort of divine 
instinct, of the sacred from the profane. 
Then came the invention of architecture as 
a means of providing convenient dwellings 
and necessary shelter from the inclemencies 
and vicissitudes of the seasons, with all the 
mechanical arts connected with it; and 
lastly, geometry, as a necessary science to 
enable the cultivators of land to measure 
and designate the limits of their possessions. 
All these are claimed as peculiar character- 
istics of Speculative Masonry, which may 
be considered as the type of civilization, the 
former bearing the same relation to the pro- 
fane world as the latter does to the savage 
state. Hence we at once see the fitness of 
the symbolism which commences the aspi- 
rant's upward progress in the cultivation of 
knowledge and the search after truth, by 
recalling to his mind the condition of civili- 
zation and the social union of mankind as 



necessary preparations for the attainment 
of these objects. In the allusions to the 
officers of a Lodge, and the degrees of Ma- 
sonry as explanatory of the organization 
of our own society, we clothe in our sym- 
bolic language the history of the organiza- 
tion of society. 

Advancing in his progress, the candi- 
date is invited to contemplate another 
series of instructions. The human senses, 
as the appropriate channels through which 
we receive all our ideas of perception, 
and which, therefore, constitute the most 
important sources of our knowledge, are 
here referred to as a symbol of intellec- 
tual cultivation. Architecture, as the most 
important of the arts which conduce to 
the comfort of mankind, is also alluded to 
here, not simply because it is so closely 
connected with the operative institution of 
Masonry, but also as the type of all the 
other useful arts. In his second pause, in 
the ascent of the winding stairs, the aspi- 
rant is therefore reminded of the necessity 
of cultivating practical knowledge. 

So far, then, the instructions he has re- 
ceived relate to his own condition in society 
as a member of the great social compact, 
and to his means of becoming, by a knowl- 
edge of the arts of practical life, a necessary 
and useful member of that society. 

But his motto will be, " Excelsior." Still 
must he go onward and forward. The stair 
is still before him; its summit is not yet 
reached, and still further treasures of wis- 
dom are to be sought for, or the reward will 
not be gained, nor the middle chamber, the 
abiding-place of truth, be reached. 

In his third pause, he therefore arrives at 
that point in which the whole circle of hu- 
man science is to be explained. Symbols, 
we know, are in themselves arbitrary and 
of conventional signification, and the com- 
plete circle of human science might have 
been as well symbolized by any other sign 
or series of doctrines as by the seven liberal 
arts and sciences. But Masonry is an insti- 
tution of the olden time ; and this selection 
of the liberal arts and sciences as a symbol 
of the completion of human learning is one 
of the most pregnant evidences that we have 
of its antiquity. 

In the seventh century, and for a long 
time afterwards, the circle of instruction to 
which all the learning of the most eminent 
schools and most distinguished philosophers 
was confined, was limited to what were then 
called the liberal arts and sciences, and 
consisted of two branches, the trivium and 
the quadrivium. The trivium included 
grammar, rhetoric, and logic; the quad- 
rivium comprehended arithmetic, geometry, 
music, and astronomy. 

" These seven heads," says Enfield, " were 



WINDING 



WINDING 



885 



supposed to include universal knowledge. 
He who was master of these was thought 
to have no need of a preceptor to explain 
any books or to solve any questions which 
lay within the compass of human reason, 
the knowledge of the trivium having fur- 
nished him with the key to all language, 
and that of the quadrivium having opened 
to him the secret laws of nature." 

At a period, says the same writer, when 
few were instructed in the trivium, and very 
few studied the quadrivium, to be master of 
both was sufficient to complete the character 
of a philosopher. The propriety, therefore, 
of adopting the seven liberal arts and sci- 
ences as a symbol of the completion of hu- 
man learning is apparent. The candidate, 
having reached this point, is now supposed 
to have accomplished the task upon which 
he had entered — he has reached the last 
step, and is now ready to receive the full 
fruition of human learning. 

So far, then, we are able to comprehend 
the true symbolism of the winding stairs. 
They represent the progress of an inquiring 
mind, with the toils and labors of intellect- 
ual cultivation and study, and the prepara- 
tory acquisition of all human science, as a 
preliminary step to the attainment of divine 
truth, which, it must be remembered, is 
always symbolized in Masonry by the 
Word. 

Here let me again allude to the symbol- 
ism of numbers, which is for the first time 
presented to the consideration of the Ma- 
sonic student in the legend of the winding 
stairs. The theory of numbers as the sym- 
bols of certain qualities was originally bor- 
rowed by the Masons from the school of 
Pythagoras. It will be impossible, how- 
ever, to develop this doctrine, in its entire 
extent, in the present article, for the nu- 
meral symbolism of Masonry would itself 
constitute materials for an ample essay. 
It will be sufficient to advert to the fact 
that the total number of the steps, amount- 
ing in all to fifteen in the American system, 
is a significant symbol. For fifteen was a 
sacred number among the Orientals, because 
the letters of the holy name JAH, pp, were, 
in their numerical value, equivalent to fif- 
teen; and hence a figure in which the 
nine digits were so disposed as to make 
fifteen either way when added together 
perpendicularly, horizontally, or diago- 
nally, constituted one of their most sacred 
talismans. The fifteen steps in the winding 
stairs are therefore symbolic of the name 
of God. 

But we are not yet done. It will be re- 
membered that a reward was promised for 
all this toilsome ascent of the winding 
stairs. Now, what are the wages of a Spec- 
ulative Mason ? Not money, nor corn, nor 



wine, nor oil. All these are but symbols. 
His wages are Truth, or that approximation 
to it which will be most appropriate to the 
degree into which he has been initiated. 
It is one of the most beautiful, but at the 
same time most abstruse, doctrines of the 
science of Masonic symbolism that the 
Mason is ever to be in search of truth, but 
is never to find it. This divine truth, the 
object of all his labors, is symbolized by the 
Word, for which we all know he can only 
obtain a substitute ; and this is intended to 
teach the humiliating but necessary lesson 
that the knowledge of the nature of God 
and of man's relation to him, which knowl- 
edge constitutes divine truth, can never be 
acquired in this life. It is only when the 
portals of the grave open to us, and give us 
an entrance into a more perfect life, that 
this knowledge is to be attained. " Happy 
is the man," says the father of lyric poetry, 
" who descends beneath the hollow earth, 
having beheld these mysteries: he knows 
the end, he knows the origin of life." 

The middle chamber is therefore sym- 
bolic of this life, where the symbol only of 
the Word can be given, where the truth is 
to be reached by approximation only, and 
yet where we are to learn that that truth 
will consist in a perfect knowledge of the 
G. A. O. T. U. This is the reward of the 
inquiring Mason ; in this consist the wages 
of a Fellow Craft ; he is directed to the 
truth, but must travel farther and ascend 
still higher to attain it. 

It is, then, as a symbol, and a symbol 
only, that we must study this beautiful 
legend of the winding stairs. If we attempt 
to adopt it as a historical fact, the ab- 
surdity of its details stares us in the face, 
and wise men will wonder at our credulity. 
Its inventors had no desire thus to impose 
upon our folly ; but offering it to us as a 
great philosophical myth, they did not for 
a moment suppose that we would pass over 
its sublime moral teachings to accept the 
allegory as a historical narrative without 
meaning, and wholly irreconcilable with 
the records of Scripture, and opposed by 
all the principles of probability. To sup- 
pose that eighty thousand craftsmen were 
weekly paid in the narrow precincts of the 
Temple chambers, is simply to suppose an 
absurdity. But to believe that all this pic- 
torial representation of an ascent by a wind- 
ing staircase to the place where the wages 
of labor were to be received, was an alle- 
gory to teach us the ascent of the mind 
from ignorance, through all the toils of 
study and the difficulties of obtaining 
knowledge, receiving here a little and there 
a little, adding something to the stock of 
our ideas at each step, until, in the middle 
chamber of life, — in the full fruition of 



886 



WIND 



WISCONSIN 



manhood ; — the reward is attained, and the 
purified and elevated intellect is invested 
with the reward in the direction how to seek 
God and God's truth ; to believe this, is to 
believe and to know the true design of Spec- 
ulative Masonry, the only design which 
makes it worthy of a good or a wise man's 
study. 

Its historical details are barren, but its 
symbols and allegories are fertile with in- 
struction. 

Wind, Mason's. Among the Ma- 
sonic tests of the last century was the 
question, " How blows a Mason's wind ? " 
and the answer was, " Due east and west." 
Browne gives the question and answer more 
in extenso, and assigns the explanation as 
follows : 

" How blows the wind in Masonry ? 
" Favorable due east and west. 
"To what purpose? 

" To call men to, at, and from their labor. 
" What does it further allude to ? 
" To those miraculous winds which proved 
so essential in working the happy deliver- 
ance of the children of Israel from their 
Egyptian bondage, and proved the over- 
throw of Pharaoh and all his host when he 
attempted to follow them." 

Krause very correctly thinks that the 
fundamental idea of the Masonic wind 
blowing from the east is to be found in the 
belief of the Middle Ages that all good 
things, such as philosophy and religion, 
came from the East. In the German ritual 
of The Three Sts. John's Degrees of the Mother 
Lodge of the Three Globes, the idea is ex- 
pressed a little differently. The catechism 
is as follows : 

" Whence comes the wind ? 
" From the east towards the west, and 
from the south towards the north, and from 
the north towards the south, the east, and 
the west. 

" What weather brings it? 
" Variable, hail and storm, and calm and 
pleasant weather." 

The explanation given is, that these 
changing winds symbolize the changing 
progress of man's life in his pursuit of 
knowledge — now clear and full of hope, now 
dark with storms. Bode's hypothesis that 
these variable winds of Masonry were in- 
tended to refer to the changes of the con- 
dition of the Roman church under English 
monarchs, from Henry VIII. to James II., 
and thus to connect the symbolism with 
the Stuart Masonry, is wholly untenable, 
as the symbol is not found in any of the 
high degrees. It is not recognized in 
the French, and is obsolete in -the York 
Rite. 

Window. A piece of furniture in the 
Mark degree. It is a mere symbol, having 



no foundation in truth, as there was no 
such appendage to the Temple. It is sim- 
ply intended to represent the place where 
the workman received his wages, symbolic 
of the reward earned by labor. 

Wine. One of the elements of Masonic 
consecration, and, as a symbol of the inward 
refreshment of a good conscience, is in- 
tended, under the name of the " wine of re- 
freshment," to remind us of the eternal 
refreshments which the good are to receive 
in the future life for the faithful perform- 
ance of duty in the present. 

Wings of the Cherubim, Ex- 
tended. The candidate in the degree 
of Royal Master of the American Rite is 
said to be received "beneath the extended 
wings of the cherubim." The expression 
is derived from the passage in the First 
Book of Kings (vi. 27), which describes the 
setting of " the cherubim within the inner 
house." Practically, there is an anachron- 
ism in the reference to the cherubim in this 
degree. In the older and purer ritual, the 
ceremonies are supposed to take place in 
the council-chamber or private apartment 
of King Solomon, where, of course, there 
were no cherubim. And even in some 
more modern rituals, where a part of the 
ceremony referred to in the tradition is said 
to have occurred in the holy of holies, that 
part of the Temple was at that time unfin- 
ished, and the cherubim had not yet been 
placed there. But symbolically the refer- 
ence to the cherubim in this degree, which 
represents a searcher for truth, is not ob- 
jectionable. For although there is a great 
diversity of opinion as to their exact sig- 
nification, yet there is a very general agree- 
ment that, under some one manifestation 
or another, they allude to and symbolize 
the protecting and overshadowing power 
of the Deity. When, therefore, the initiate 
is received beneath the extended wings of the 
cherubim, we are taught by this symbolism 
how appropriate it is, that he who comes to 
ask and to seek Truth, symbolized by the 
True Word, should begin by placing himself 
under the protection of that Divine Power 
who alone is Truth, and from whom alone 
truth can be obtained. 

Wisconsin. In January, 1843, Free- 
masonry was introduced into Wisconsin by 
the establishment of Mineral Point Lodge 
at Mineral Point, Melody Lodge at Platte- 
ville, and Milwaukee Lodge at Milwaukee, 
all under the authority of the Grand Lodge 
of Missouri. December 18, 1843, delegates 
from these three Lodges assembled in con- 
vention at Madison, and organized the 
Grand Lodge of Wisconsin, Rev. B. T. 
Kavanaugh, the Master of Melody Lodge, 
being elected Grand Master. 

The Grand Chapter was established Feb- 



WISDOM 



WOELLNER 



887 



ruary 13, 1850, and Dwight F. Lawton 
elected Grand High Priest. 

The Grand Council of Royal and Select 
Masters was organized in 1857, and James 
Collins elected Grand Master. 

The Grand Commandery was organized 
October 20, 1859, and Henry L. Palmer 
elected Grand Commander. 

Wisdom. In Ancient Craft Masonry, 
wisdom is symbolized by the east, the place 
of light, being represented by the pillar that 
there supports the Lodge and by the Wor- 
shipful Master. It is also referred to King 
Solomon, the symbolical founder of the 
Order. In Masonic architecture the Ionic 
column, distinguished for the skill in its 
construction, as it combines the beauty of 
the Corinthian and the strength of the 
Doric, is adopted as the representative of 
wisdom. 

King Solomon has been adopted in Spec- 
ulative Masonry as the type or representa- 
tive of wisdom, in accordance with the 
character which has been given to him in 
the First Book of Kings (iv. 30-32) : " Sol- 
omon's wisdom exceeded the wisdom of all 
the children of the east country, and all 
the wisdom of Egypt. For he was wiser 
than all men; than Ethan the Ezrahite, 
and Heman and Chalcol and Darda, the 
sons of Mahol ; and his fame was in all the 
nations round about." 

In all the Oriental philosophies a con- 
spicuous place has been given to wisdom. 
In the book called the Wisdom of Solomon, 
(vii. 7, 8,) but supposed to be the produc- 
tion of a Hellenistic Jew, it is said : " I 
called upon God, and the spirit of wisdom 
came to me. I preferred her before scep- 
tres and thrones, and esteemed riches 
nothing in comparison of her." And far- 
ther on in the same book, (vii. 25-27,) she 
is described as " the breath of the power 
of God, and a pure influence [emanation] 
flowing from the glory of the Almighty, 
.... the brightness of the everlasting 
light, the unspotted mirror of the power of 
God, and the image of his goodness." 

The Kabbalists made Chochma, nDDfT 
or Wisdom, the second of the ten Sephiroth, 
placing it next to the Crown. They called 
it a male potency, and the third of the 
Sephiroth, Binah, Jl^O* or Intelligence, 
female. These two Sephiroth, with Keter, 
""IfO* or the Crown, formed the first triad, 
and their union produced the Intellectual 
World. 

The Gnostics also had their doctrine of 
Wisdom, whom they called Achamoth. They 
said she was feminine ; styled her Mother, 
and said that she produced all things 
through the Father. 

The Oriental doctrine of Wisdom was, 
that it is a Divine Power standing between 



the Creator and the creation, and acting 
as His agent. "Jehovah," says Solomon, 
{Proverbs iii. 19,) "by wisdom hath founded 
the earth." Hence wisdom, in this philos- 
ophy, answers to the idea of a vivifying 
spirit brooding over and impregnating the 
elements of the chaotic world. In short, 
the world is but the outward manifestation 
of the spirit of wisdom. 

This idea, so universally diffused through- 
out the East, is said to have been adopted 
into the secret doctrine of the Templars, who 
are supposed to have borrowed much from 
the Basilideans, the Manicheans, and the 
Gnostics. From them it easily passed over 
to the high degrees of Masonry, which were 
founded on the Templar theory. Hence, in 
the great decoration of the thirty-third de- 
gree of the Scottish Rite, the points of the 
triple triangle are inscribed with the letters 
S.A.P.I.E.N.T.I.A., or Wisdom. 

It is not difficult now to see how this word 
Wisdom came to take so prominent a part 
in the symbolism of Ancient Masonry, and 
how it was expressly appropriated to King 
Solomon. As wisdom, in the philosophy 
of the East, was the creative energy, — the 
architect, so to speak, of the world, as the 
emanation of the Supreme Architect, — so 
Solomon was the architect of the Temple, 
the symbol of the world. He was to the 
typical world or temple what wisdom was 
to the great world of the creation. Hence 
wisdom is appropriately referred to him and 
to the Master of the Lodge, who is the rep- 
resentative of Solomon. Wisdom is always 
placed in the east of the Lodge, because 
thence emanate all light, and knowledge, 
and truth. 

Withdrawal of Petition, It is, a 
law of Masonry that a petition for initiation 
having been once presented to a Lodge, 
cannot be withdrawn. It must be subjected 
to a ballot. It must be submitted to the 
action of the Lodge. The rule is founded 
on prudential reasons. The candidate hav- 
ing submitted his character for inspection, 
the inspection must be made. It is not for 
the interests of Masonry, (the only thing to 
be considered,) that, on the prospect of an 
unfavorable judgment, he should be per- 
mitted to decline the inspection, and have 
the opportunity of applying to another 
Lodge, where carelessness or ignorance might 
lead to his acceptance. Initiation is not 
like an article of merchandise sold by rival 
dealers, and to be purchased, after repeated 
trials, from the most accommodating seller. 

Witnesses. See Trials. 

Woellner, Johann Christoplt 
Von. A distinguished Prussian states- 
man, and equally distinguished as one of 
the leaders of the Rosicrucian Order in 
Germany, and the Rite of Strict Observ- 



888 



WOLF 



WOOG 



ance, to whose advancement he lent all the 
influence of his political position. He was 
born at Dobritz, May 19, 1732. He studied 
theology in the orthodox church, and in 
1750 was appointed a preacher near Berlin, 
and afterwards a Canon at Halberstadt. In 
1786, King William III., of Prussia, ap- 
pointed him privy counsellor of finance, 
an appointment supposed to have been 
made as a concession to the Rite of Strict 
Observance, of which Wollner was a Pro- 
vincial Grand Master, his Order name being 
Eques a cubo. In 1788 he became Minister 
of State, and was put at the head of eccle- 
siastical affairs. No Mason in Germany 
labored more assiduously in the cause of 
the Order and in active defence of the 
Rite of Strict Observance, and hence he 
had many enemies as well as friends. On 
the demise of King William he was dis- 
missed from his political appointments, and 
retired to his estate at Grossriez, where he 
died September 11, 1800. 

Wolf. In the Egyptian mysteries, the 
candidate represented a wolf and wore a 
wolf's skin, because Osiris once assumed 
the form of that animal in his contests with 
Typhon. In the Greek mythology, the 
wolf was consecrated to Apollo, or the sun, 
because of the connection between luke, 
light, and lukos, a wolf. In French, wolf 
is louve, and hence the word louveteau, sig- 
nifying the son of a Mason. See Lewis 
M.S. 

Wolfenbiittel, Congress of. A 
city of Lower Saxony, in the principality 
of Wolfenbiittel, and formerly a possession 
of the Duke of Brunswick. In 1778 Ferdi- 
nand, Duke of Brunswick, convoked a Ma- 
sonic Congress there, with a view of reform- 
ing the organization of the Order. Its 
results, after a session of five weeks, were a 
union of the Swedish and German Masons, 
which lasted only for a brief period, and 
the preparation for a future meeting at 
Wilhelmsbad. 

Woman. The law which excludes 
women from initiation into Masonry is not 
contained in the precise words in any of 
the Old Constitutions, although it is con- 
tinually implied, as when it is said in the 
Landsdowne MS., (year 1560,) that the 
Apprentice must be " of limbs whole, as a 
man ought to be," and that he must be " no 
bondman." All the regulations also refer 
to men only, and many of them would be 
wholly inapplicable to women. But in the 
Charges compiled by Anderson and Desa- 
guliers, and published in 1723, the word 

woman" is for the first time introduced, 
and the law is made explicit. Thus it is 
said that " the persons admitted members 
of a Lodge must be good and true men, 
.... no bondmen, no women," etc. 



Perhaps the best reason that can be as- 
signed for the exclusion of women from our 
Lodges will be found in the character of 
our organization as a mystic society. Spec- 
ulative Freemasonry is only an application 
of the art of Operative Masonry to purposes 
of morality and science. The Operative 
branch of our Institution was the fore- 
runner and origin of the Speculative. 
Now, as we admit of no innovations or 
changes in our customs, Speculative Ma- 
sonry retains, and is governed by, all the 
rules and regulations that existed in and 
controlled its Operative prototype. Hence, 
as in this latter art only hale and hearty 
men, in possession of all their limbs and 
members, so that they might endure the 
fatigues of labor, were employed, so in the 
former the rule still holds, of excluding all 
who are not in the possession of these pre- 
requisite qualifications. Woman i% not 
permitted to participate in our rites and 
ceremonies, not because we deem her un- 
worthy or unfaithful, or incapable, as has 
been foolishly supposed, of keeping a secret, 
but because, on our entrance into the Order, 
we found certain regulations which pre- 
scribed that only men capable of enduring 
the labor, or of fulfilling the duties of Op- 
erative Masons, could be admitted. These 
regulations we have solemnly promised 
never to alter ; nor could they be changed, 
without an entire disorganization of the 
whole system of Speculative Masonry. 

Wood -cutters, Order of. See 
Fendeurs. 

Woog, Carl Christian. Born at 
Dresden in 1713, and died at Leipsic, April 
24, 1771. Mossdorf says that he was, in 
1740, a resident of London, and that there 
he was initiated into Ancient Craft Masonry, 
and also into the Scottish degree of Knight 
of St. Andrew. In 1749, he published a 
Latin work entitled, Preshyterorum et Diaco- 
novum Achaice de Martyrio Sancti Andrew 
Apostoli, Epistola Encyclica, in which he 
refers to the Freemasons (p. 32) in the 
following language : " Unicum adhuc addo, 
esse inter csementarios, seu lapicidas liberos, 
(qui Franco muratoriorum Franc-Magons 
nomine communiter insigniuntur quique 
rotunda quadratis miscere dicuntur,) quos- 
dam qui S. Andrese memoriam summa ven- 
eratione recolant. Ad minimum, si scriptis, 
quge detecta eorum mysteria et arcana re- 
censent, fides non est deneganda, certum 
erit, eos quotunnis diem quoque Andreas, 
ut Sancti Johannis diem solent, festum 
agCre atque ceremoniosum celebrare, esseque 
inter eos sectam aliquam, quae per crucem, 
quam in pectore gerant, in qua Sanctus 
Andreas funibus alligatus hsereat, k reliquis 
se destinguunt ; " i. e., "I add only this, 
that among the Freemasons (commonly 



WORD 



WORD 



889 



called Franc- Magons, who are said to min- 
gle circles with squares,) there are certain 
ones who cherish the memory of St. An- 
drew with singular veneration. At all 
events, if we may credit those writings in 
which their mysteries and secrets are de- 
tected and exposed, it will be evident that 
they are accustomed to keep annually, with 
ceremonies, the festival of St. Andrew as 
well as that of St. John ; and that there is a 
sect among them which distinguish them- 
selves from the others by wearing on their 
breast the cross on which St. Andrew was 
fastened by cords." Woog, in a subsequent 
passage, defends the Freemasons from the 
charge made by these Expositions that they 
were irreligious, but declares that by him 
their mysteries shall remain buried in profound 
silence — "per me vero maneant eorum 
mysteria alto silentio sepulta." It is ap- 
parently from these passages that Mossdorf 
draws his conclusion that Woog was a Free- 
mason, and had received the Scottish de- 
gree of Knight of St. Andrew. They at 
least prove that he was an early friend of 
the Institution, and that he must have 
known something of Ramsay's degree, 
which was about that time introduced into 
England. 

Word, When emphatically used, the 
expression, "the Word," is in Masonry 
always referred to the third degree, although 
there must be a word in each degree. In this 
latter and general sense, the Word is called 
by French Masons "la parole," and by 
the Germans "ein Worterzeichen." The 
use of a Word is of great antiquity. We 
find it in the ancient mysteries. In those 
of Egypt it is said to have been the Tetra- 
grammaton. The German Stonemasons of 
the Middle Ages had one, which, however, 
I think was only a password by which the 
travelling Companion might make himself 
known in his professional wanderings. 
Lyon [Hist of the L. of Edinb., p. 22,) shows 
that it existed, in the sixteenth and subse- 
quent centuries, in the Scotch Lodges, and 
he says that "the Word is the only secret 
that is ever alluded to in the minutes of 
Mary's Chapel, or in those of Kilwinning, 
Atcheson's Haven, or Dumblane, or any 
other that we have examined of a date 
prior to the erection of the Grand Lodge." 
Indeed, he thinks that the communi- 
cation of this Word constituted the only 
ceremony of initiation practised in the 
Operative Lodges. At that time there was 
evidently but one Word for all the ranks of 
Apprentices, Craftsmen, and Masters. He 
thinks that this communication of the 
Mason Word to the Apprentices under oath 
constituted the germ whence has sprung the 
Symbolical Masonry. But it must be re- 
membered that the learned and laborious 
5M 



investigations of Bro. Lyon refer only to 
the Lodges of Scotland. There is no sum- 
cient evidence that a more extensive system 
of initiation did not prevail at the same 
time, or even earlier, in England and Ger- 
many. Indeed, Findel has shown that it 
did in the latter country ; and it is difficult 
to believe that the system, which we know 
was in existence in 1717, was a sudden de- 
velopment out of a single Word, and for 
which we are indebted to the inventive 
genius of those who were engaged in the 
revival at that period. Be this as it may, 
the evidence is conclusive that everywhere, 
and from the earliest times, there was a 
Word. This at least is no modern usage. 

But it must be admitted that this Word, 
whatever it was, was at first a mere mark 
of recognition. Yet it may have had, and 
probably did have, a mythical signification, 
and had not been altogether arbitrarily 
adopted. The word given in the Sloane 
MS., No. 3329, which Bro.Hughan places at 
a date not posterior to 1700, is undoubtedly 
a corrupted form of that now in use, and 
with the signification of which we are well 
acquainted. Hence we may conclude that 
the legend, and the symbolism connected 
with it, also. existed at the same time, but 
only in a nascent and incomplete form. 

The modern development of Speculative 
Masonry into a philosophy has given a 
perfected form to the symbolism of the 
Word no longer confined to use as a means 
of recognition, but elevated, in its connec- 
tion with the legend of the third degree, to 
the rank of a symbol. 

So viewed, and by the scientific Mason it 
is now only so viewed, the Word becomes 
the symbol of Divine Truth, the loss of 
which and the search for it constitute the 
whole system of Speculative Masonry. So 
important is this Word, that it lies at the 
very foundation of the Masonic edifice. 
The Word might be changed, as might a 
grip or a sign, if it were possible to obtain 
the universal consent of the Craft, and 
Masonry would still remain unimpaired. 
But were the Word abolished, or released 
from its intimate connection with the Hi- 
ramic legend, and with that of the Royal 
Arch, the whole symbolism of Speculative 
Masonry would be obliterated. The Insti- 
tution might withstand such an innovation, 
but its history, its character, its design, 
would belong to a newer and a totally 
different society. The word is what Der- 
mott called the Royal Arch, " the marrow 
of Masonry." 

Word, Lost. See Lost Word. 

Word, Mason. In the minutes and 
documents of the Lodges of Scotland dur- 
ing the sixteenth, seventeenth, and eigh- 
teenth centuries, the expression "Mason 



890 



WORD 



WORKMEN 



word" is constantly used. This continu- 
ous use would indicate that but one word 
was then known. Nicoiai, in his Essay on 
the Accusations against the Templars, quotes 
a "small dictionary published at the be- 
ginning of the eighteenth century," in 
which the " Mason's word " is defined. 

Word, Sacred. A term applied to 
the chief or most prominent word of a de- 
gree, to indicate its peculiarly sacred char- 
acter, in contradistinction to a password, 
which is simply intended as a mode of 
recognition. It is sometimes ignorantly 
corrupted into "secret word." All signifi- 
cant words in Masonry are secret. Only 
certain ones are sacred. 

Word, Significant. See Significant 
Word. 

Word, True. Used in contradistinc- 
tion to the Lost Word and the Substitute 
Word. To find it is the object of all Ma- 
sonic search and labor. For as the Lost 
Word is the symbol of death, the True Word 
is the symbol of life eternal. It indicates 
the change that is always occurring — truth 
after error, light after darkness, life after 
death. Of all the symbolism of Speculative 
Masonry, that of the True Word is the most 
philosophic and sublime. 

Work. See Labor. 

Working-Tools. In each of the de- 
grees of Masonry, certain implements of 
the Operative art are consecrated to the 
Speculative science, and adopted to teach 
as symbols lessons of morality. With these 
the Speculative Mason is taught to erect 
his spiritual temple, as his Operative pre- 
decessors with the same implements con- 
structed their material temples. Hence 
they are called the working-tools of the de- 
gree. They vary but very slightly in the 
different Rites, but the same symbolism is 
preserved. The principal working- tools of 
the Operative art that have been adopted 
as symbols in the Speculative science, con- 
fined, however, to Ancient Craft Masonry, 
and not used in the higher degrees, are, the 
twenty-four inch gauge, common gavel, 
square, level, plumb, skerrit, compasses, 
pencil, trowel, mallet, pickaxe, crow, and 
shovel. See them under their respective 
heads. 

Work, Master of the. An archi- 
tect or superintendent of the building of an 
edifice. Du Cange (Glossarium) thus de- 
fines it: "Magister operis vel operarum 
vulgo, maitre de l'oeuvre, cui operibus pub- 
licis vacare incumbit," i. e„ "Master of the 
work or of the works, commonly, maitre de 
1' ceuvre, one whose duty it is to attend to 
the public works." In the Cooke MS., (line 
529,) it is said: "And also he that were 
most of connying [skill] scholde be gov- 
ernour of the werke, and scholde be callyd 



maister." In the old record of the date of 
Edward III., cited by Anderson in his 
second edition, (p. 71,) it is prescribed "that 
Master Masons, or Masters of Work, shall 
be examined whether they be able of cun- 
ning to serve their respective lords." The 
word was in common use in the Middle 
Ages, and applied to the Architect or Mas- 
ter Builder of an edifice. Thus Edwin of 
Steinbach, the architect of the Cathedral 
of Strasburg, is called Master of the Work. 
In the monasteries there was a similar 
officer, who was, however, more generally 
called the Operarius, but sometimes Magis- 
ter operis. 

Workmen at the - Temple. We 
have no historical account, except the mea- 
gre details in the Books of Kings and 
Chronicles, of the number or classification 
of the workmen at the Temple of Solomon. 
The subject has, however, afforded a fertile 
theme for the exercise of the inventive 
genius of the ritualists. Although devoid 
of interest as a historical study, an acquaint- 
ance with these traditions, especially the 
English and American ones, and a com- 
parison of them with the Scriptural account 
and with that given by Josephus, are neces- 
sary as a part of the education of a Masonic 
student. I furnish the legends, therefore, 
simply as a matter of curiosity, without the 
slightest intention to vouch for their au- 
thenticity. 

In the Second Book of Chronicles, chap, 
ii., verses 17 and 18, we read as follows : 

" And Solomon numbered all the stran- 
gers that were in the land of Israel, after 
the numbering wherewith David his father 
had numbered them ; and they were found 
an hundred and fifty thousand and three 
thousand and six hundred. 

" And he set threescore and ten thousand 
of them to be bearers of burdens, and four- 
score thousand to be hewers in the moun- 
tain, and three thousand and six hundred 
overseers to set the people a-work." 

The same numerical details are given in 
the second verse of the same chapter. 
Again, in the First Book of Kings, chap, 
v., verses 13 and 14, it is said : 

" And King Solomon raised a levy out 
of all Israel ; and the levy was thirty thou- 
sand men. 

"And he sent them to Lebanon, ten 
thousand a month by courses: a month 
they were in Lebanon, and two months 
at home: and Adoniram was over the 
levy." 

The succeeding verses make the 'same 
enumeration of workmen as that contained 
in the Book of Chronicles quoted above, 
with the exception that, by omitting the 
three hundred Harodim, or rulers over all, 
the number of overseers is stated in the 



WORKMEN 



WORKMEN 



891 



Book of Kings to be only three thousand 
three hundred. 

With these authorities, and the assist- 
ance of Masonic traditions, Anderson, in the 
Book of Constitutions, (2d ed., p. 11,) con- 
structs the following table of the Craftsmen 
at the Temple : 

Harodim, Princes, Rulers, or Pro- 
vosts, 300 

Menatzchim, Overseers, or Master 

Masons, 3,300 

Ghiblim, Stone Squarers, ] all 
Ischotzeb, Hewers, V Fellow 80,000 

Benai, Builders, ) Crafts, 

The levy out of Israel, who were 

timber cutters, .... 30,000 



All the Freemasons employed in 
the work of the Temple, exclu- 
sive of the two Grand Wardens, 113,600 

Besides the Ish Sabal, or men of bur- 
then, the remains of the old Canaanites, 
amounting to 70,000, who are not num- 
bered among the Masons. 

In relation to the classification of these 
workmen, Anderson says, "Solomon par- 
titioned the Fellow Crafts into certain 
Lodges, with a Master and Wardens in 
each, that they might receive commands in 
a regular manner, might take care of their 
tools and jewels, might be paid regularly 
every week, and be duly fed and clothed ; 
and the Fellow Crafts took care of their suc- 
cession by educating Entered Apprentices." 

Josephus makes a different estimate. He 
includes the 3,300 Overseers in the 80,000 
Fellow Crafts, and makes the number of 
Masons, exclusive of the 70,000 bearers of 
burthens, amount to only 110,000. 

A work published in 1764, entitled The 
Masonic Pocket-Book, gives a still different 
classification. The number, according to 
this authority, was as follows : 



Harodim, 
Menatzchim, 
Ghiblim, 
Adoniram's men, . 

Total, . 



300 

3,300 

83,000 

30,000 



116,600 



which, together with the 70,000 Ish Sabal, 
or laborers, will make a grand total of 
186,600 workmen. 

According to the statement of Webb, 
which has been generally adopted by the 
Fraternity in the United States, there were : 



Grand Masters, 
Overseers, 
Fellow Crafts, 
Entered Apprentices, 



3,300 
80,000 
70,000 



This account makes no allusion to the 
300 Harodim, nor to the levy of 30,000 ; it is, 
therefore, manifestly incorrect. Indeed, no 
certain authority can be found for the com- 
plete classification of the workmen, since 
neither the Bible nor Josephus gives any 
account of the number of Tyriaus employed. 
Oliver, however, in his Historical Landmarks, 
has collected from the Masonic traditions an 
account of the classifications of the work- 
men, which I shall insert, with a few addi- 
tional facts taken from other authorities. 

According to these traditions, the follow- 
ing was the classification of the Masons 
who wrought in the quarries of Tyre : 



Super Excellent Masons, 


6 


Excellent Masons, 


48 


Grand Architects, 


8 


Architects, . 


16 


Master Masons, 


. 2,376 


Mark Masters, 


700 


Markmen, 


1,400 


Fellow Crafts, 


. 53,900 



Total, 



58,454 



These were arranged as follows : The six 
Super Excellent Masons were divided into 
two Grand Lodges, with three brethren in 
each to superintend the work. The Excel- 
lent Masons were divided into six Lodges 
of nine each, including one of the Super 
Excellent Masons, who presided as Master. 
The eight Grand Architects constituted one 
Lodge, and the sixteen Architects another. 
The Grand Architects were the Masters, 
and the Architects the Wardens, of the 
Lodges of Master Masons, which were eight 
in number, and consisted, with their ofli- 
cers, of three hundred in each. The Mark 
Masters were divided into fourteen Lodges 
of fifty in each, and the Markmen into 
fourteen Lodges also, of one hundred in 
each. The Mark Masters were the Masters, 
and the Markmen the Wardens, of the 
Lodges of Fellow Crafts, which were seven 
hundred in number, and with their officers 
consisted of eighty in each. 

The classification of the workmen in the 
forest of Lebanon was as follows : 



Super Excellent Masons, 
Excellent Masons, 
Grand Architects, 
Architects, . 
Master Masons, 
Mark Masters, 
Markmen, 
Fellow Crafts, 
Entered Apprentices, 

Total, . 



3 
24 

4 

8 

1,188 

300 

600 

23,100 

10,000 

35,227 



892 



WORKMEN 



WORLDLY 



These were arranged as follows: The 
three Super Excellent Masons formed one 
Lodge. The Excellent Masons were di- 
vided into three Lodges of nine each, in- 
cluding one of the Super Excellent Masons 
as Master. The four Grand Architects con- 
stituted one Lodge, and the eight Archi- 
tects another, the former acting as Masters 
and the latter as Wardens of the Lodges 
of Master Masons, which were four in num- 
ber, and consisted, with their officers, of 
three hundred in each. The Mark Masters 
were divided into six Lodges of fifty in 
each, and the Markmen into six Lodges 
also, of one hundred in each. These two 
classes presided, the former as Masters and 
the latter as Wardens, over the Lodges of 
Fellow Crafts, which were three hundred 
in number, and were composed of eighty in 
each, including their officers. 

After three years had been occupied in 
"hewing, squaring, and numbering" the 
stones, and in " felling and preparing " the 
timbers, these two bodies of Masons, from 
the quarries and the forest, united for the 
purpose of properly arranging and fitting 
the materials, so that no metallic tool 
might be required in putting them up, and 
they were then carried up to Jerusalem. 
Here the whole body was congregated under 
the superintending care of Hiram Abif, and 
to them were added four hundred and 
twenty Lodges of Tyrian and Sidonian Fel- 
low Crafts, having eighty in each, and the 
twenty thousand Entered Apprentices of 
the levy from Israel, who had heretofore 
been at rest, and who were added to the 
Lodges of their degree, making them now 
consist of three hundred in each, so that 
the whole number then engaged at Jeru- 
salem amounted to two hundred and seven- 
teen thousand two hundred and eighty-one, 
who were arranged as follows : 

9 Lodges of Excellent Masons, 9 
in each, were .... 81 

12 Lodges of Master Masons, 300 
in each, were .... 3,600 

1,000 Lodges of Fellow Crafts, 80 
in each, were . 80,000 

420 Lodges of Tyrian Fellow 

Crafts, 80 in each, were . . 33,600 

100 Lodges of Entered Appren- 
tices, 300 in each, were . . 30,000 

70,000 Ish Sabal, or laborers, . 70,000 



Total, 



217,281 



Such is the system adopted by our Eng- 
lish brethren. The American ritual has 
greatly simplified the arrangement. Ac- 
cording to the system now generally 
adopted in this country, the workmen en- 
gaged in building King Solomon's Temple 



are supposed to have been classified aa 
follows : 

3 Grand Masters. 

300 Harodim, or Chief Superintendents, 
who were Past Masters. 

3,300 Overseers, or Master Masons, di- 
vided into Lodges of three in each. 

80,000 Fellow Crafts, divided into Lodges 
of five in each. 

70,000 Entered Apprentices, divided into 
Lodges of seven in each. 

According to this account, there must 
have been eleven hundred Lodges of Master 
Masons ; sixteen thousand of Fellow Crafts; 
and ten thousand of Entered Apprentices. 
No account is here taken of the levy of 
thirty thousand who are supposed not to 
have been Masons, nor of the builders sent 
by Hiram, king of Tyre, whom the English 
ritual places at thirty-three thousand six 
hundred, and most of whom we may sup- 
pose to have been members of the Dionysiac 
Fraternity of Artificers, the institution from 
which Freemasonry, according to legendary 
authority, took its origin. 

On the whole, the American system seems 
too defective to meet all the demands of the 
inquirer into this subject — an objection to 
which the English is not so obnoxious. 
But, as I have already observed, the whole 
account is mythical, and is to be viewed 
rather as a curiosity than as having any 
historical value. 

Workshop. The French Masons call 
a Lodge an "atelier" literally, a work- 
shop, or, as Boiste defines it, "a place 
where Craftsmen work under the same 
Master." 

World. The Lodge is said to be a 
symbol of the world. Its form — an oblong 
square, whose greatest length is from east 
to west — represents the shape of the in- 
habited world according to the theory of 
the ancients. The "clouded canopy," or 
the " starry-decked covering " of the Lodge, 
is referred to the sky. The sun, which en- 
lightens and governs the world at morning, 
noon, and evening, is represented by the 
three superior officers. And, lastly, the 
Craft, laboring in the work of the Lodge, 
present a similitude to the inhabitants of 
the world engaged in the toils of life. 
While the Lodge is adopted as a copy of the 
Temple, not less universal is that doctrine 
which makes it a symbol of the world. 
See Form of the Lodge. 

Worldly Possessions. In the 
English lectures of Dr. Hemming, the word 
Tubal Cain is said "to denote worldly pos- 
sessions," and hence Tubal Cain is adopted 
in that system as the symbol of worldly 
possessions. The idea is derived from the 
derivation of Cain from kanah, to acquire, 
to gain, and from the theory that Tubal 



WORLDLY 



WREN 



893 



Cain, by his inventions, had enabled his 
pupils to acquire riches. But the deriva- 
tive meaning of the word has reference to 
the expression of Eve, that in the birth of 
her eldest son she had acquired a man by 
the help of the Lord; and any system 
which gives importance to mere wealth as 
a Masonic symbol, is not in accord with the 
moral and intellectual designs of the Insti- 
tution, which is thus represented as a mere 
instrument of Mammon. The symbolism 
is quite modern, and has not been adopted 
elsewhere than in English Masonry. 

Worldly Wealth. Partial clothing 
is, in Masonry, a symbol teaching the aspi- 
rant that Masonry regards no man on ac- 
count of his worldly wealth or honors ; and 
that it looks not to his outward clothing, 
but to his internal qualifications. 

Worship. Originally, the word "to 
worship " meant to pay that honor and 
reverence which are due to one who is 
worthy. Thus, where our authorized 
version translates Matthew xix. 19, 
"Honor thy father and thy mother," 
Wycliffe says, " Worschip thi fadir and thi 
modir." And in the marriage service of 
the Episcopal Church, the expression is still 
retained, " with my body I thee worship," 
that is, honor or reverence thee. Hence 
the still common use in England of the 
words worshipful and right worshipful as 
titles of honor applied to municipal and 
judicial officers. Thus the mayors of small 
towns, and justices of the peace, are styled 
" Worshipful," while the mayors of large 
cities, as London, are called " Right Wor- 
shipful." The usage was adopted and re- 
tained in Masonry. The word worship, or 
its derivatives, is not met with in any of the 
old manuscripts. In the " Manner of con- 
stituting a New Lodge," adopted in 1722, 
and published by Anderson in 1723, the 
word " worship " is applied as a title to the 
Grand Master. In the seventeenth century, 
the gilds of London began to call them- 
selves " Worshipful," as, " the Worshipful 
Company of Grocers," etc.; and it is likely 
that the Lodges at the revival, and per- 
haps a few years before, adopted the same 
style. 

Worshipful. A title applied to a 
symbolic Lodge and to its Master. The 
Germans sometimes use the title " hoch- 
wiirdig." The French style the Worshipful 
Master " Venerable," and the Lodge, " Re- 
spectable." 

Worshipful Lodge. See Worship- 
ful. 

Worshipful Master. See Worship- 
ful. 

Worshipful, Most. The title of a 
Grand Master and of a Grand Lodge. 

Worshipful, Right. The title of 



the elective officers of a Grand Lodge be- 
low the Grand Master. 
Worshipful, Very. Not now in 

use. It was formerly applied as a title to 
the Senior and Junior Grand Wardens in 
the Grand Lodge of South Carolina. 
Wren, Sir Christopher. One of 

the most distinguished architects of Eng- 
land, was the son of Dr. Christopher Wren, 
Rector of East Knoyle in Wiltshire, and 
was born there October 20, 1632. He was 
entered as a gentleman commoner at Wad- 
ham College, Oxford, in his fourteenth 
year^ being already distinguished for his 
mathematical knowledge. He is said to 
have invented, before this period, several 
astronomical and mathematical instru- 
ments. In 1645, he became a member of a 
scientific club connected with Gresham 
College, from which the Royal Society sub- 
sequently arose. In 1653, he was elected 
a Fellow of All Souls' College, and had 
already become known to the learned men 
of Europe for his various inventions. In 
1657, he removed permanently to London, 
having been elected Professor of Astronomy 
at Gresham College. 

During the political disturbances which 
led to the abolition of the monarchy and 
the establishment of the commonwealth, 
Wren, devoted to the pursuits of philoso- 
phy, appears to have kept away from the 
contests of party. Soon after the restoration 
of Charles II., he was appointed Savillian 
Professor at Oxford, one of the highest dis- 
tinctions which could then have been con- 
ferred on a scientific man. During this 
time he was distinguished for his numerous 
contributions to astronomy and mathe- 
matics, and invented many curious ma- 
chines, and discovered many methods for 
facilitating the calculations of the celestial 
bodies. 

Wren was not professionally educated as 
an architect, but from his early youth had 
devoted much time to its theoretic study. 
In 1665 he went to Paris for the purpose 
of studying the public buildings in that 
city, and the various styles which they pre- 
sented. He was induced to make this visit, 
and to enter into these investigations, be- 
cause, in 1660, he had been appointed by 
King Charles II. one of a commission to 
superintend the restoration of the Cathe- 
dral of St. Paul's, which had been much 
dilapidated during the times of the com- 
monwealth. But before the designs could 
be carried into execution, the great fire oc- 
curred which laid so great a part of Lon- 
don, including St. Paul's, in ashes. 

In 1661, he was appointed assistant to 
Sir John Denham, the Surveyor-General, 
and directed his attention to the restoration 
of the burnt portion of the city. His plans 



894 



WREN 



WREN 



were, unfortunately for the good of Lon- 
don, not adopted, and he confined his atten- 
tion to the rebuilding of particular edifices. 
In 1667, he was appointed the successor of 
Denham as Surveyor- General and Chief 
Architect. In this capacity he erected a large 
number of churches, the Royal Exchange, 
Greenwich Observatory, and many other 
public edifices. But his crowning work, 
the masterpiece that has given him his 
largest reputation, is the Cathedral of St. 
Paul's, which was commenced in 1675 and 
finished in 1710. The original plan that 
was proposed by Wren was rejected through 
the ignorance of the authorities, and dif- 
fered greatly from the one on which it has 
been constructed. Wren, however, super- 
intended the erection as master of the 
work, and his tomb in the crypt of the 
Cathedral was appropriately inscribed with 
the words : " Si monumentum requiris, cir- 
cumspice ; " i. e., " If you seek his mon- 
ument, look around." 

In 1672, Wren was made a Knight, and 
in 1674 he married a daughter of Sir John 
Coghill. To a son by this marriage are we 
indebted for memoirs of the family of his 
father, published under the title of Paren- 
ialia. After the death of this wife, he mar- 
ried a daughter of Viscount Fitzwilliam. 

In 1680, Wren was elected President of 
the Eoyal Society, and continued to a late 
period his labors on public edifices, build- 
ing, among others, additions to Hampton 
Court and to Windsor Castle. 

After the death of Queen Anne, who was 
the last of his royal patrons, Wren was re- 
moved from his office of Surveyor-General, 
which he had held for a period of very 
nearly half a century. He passed the few 
remaining years of his life in serene retire- 
ment. He was found dead in his chair 
after dinner, on February 25, 1723, in the 
ninety-first year of his age. 

Notwithstanding that much that has been 
said by Anderson and other writers of the 
last century, concerning Wren's connection 
with Freemasonry, is without historical 
confirmation, there can, I think, be no 
doubt that he took a deep interest in the 
Speculative as well as in the Operative 
Order. The Rev. J. W. Laughlin, in a lec- 
ture on the life of Wren, delivered in 1857, 
before the inhabitants of St. Andrew's, Hol- 
born, and briefly reported in the Freema- 
sons' Magazine, said that " Wren was for 
eighteen years a member of the old Lodge 
of St. Paul's, then held at the Goose and 
Gridiron, near the Cathedral, now the 
Lodge of Antiquity; and the records of 
that Lodge show that the maul and trowel 
used at the laying of the stone of St. 
Paul's, together with a pair of carved ma- 
hogany candlesticks, were presented by 



Wren, and are now in possession of that 
Lodge." By the order of the Duke of Sus- 
sex, a plate was placed on the mallet or 
maul which contained a statement of the 
fact. 

Mr. C. W. King, who is not a Mason, but 
has derived his statement from a source to 
which he does not refer, (but which was 
perhaps Nicolai,) makes, in his work on the 
Gnostics, (p. 176,) the following statement, 
which is here quoted merely to show that 
the traditionary belief of Wren's connection 
with Speculative Freemasonry is not con- 
fined to the Craft, He says : 

"Another and a very important circum- 
stance in this discussion must always be 
kept in view : our Freemasons (as at present 
organized in the form of a secret society) 
derive their title from a mere accidental 
circumstance connected with their actual 
establishment. It was in the Common Hall 
of the London Gild of Freemasons (the 
trade) that their first meetings were held 
under Christopher Wren, president, in the 
time of the Commonwealth. Their real 
object was political — .the restoration of 
monarchy; hence the necessary exclusion 
of the public, and the oaths of secrecy en- 
joined on the members. The pretence of 
promoting architecture, and the choice of 
the place where to hold their meetings, 
suggested by the profession of their presi- 
dent, were no more than blinds to deceive 
the existing government." 

Anderson, in the first edition of the 
Constitutions, makes but a slight reference 
to Wren, only calling him " the ingenious 
architect, Sir Christopher Wren." I am 
almost afraid that this passing notice of 
him who has been called " the Vitruvius of 
England" must be attributed to servility. 
George I. was the stupid monarch who re- 
moved Wren from his ofiice of Surveyor- 
General, and it would not do to be too dif- 
fuse with praise of one who had been 
marked by the disfavor of the king. But 
in 1727 George I. died, and in his second 
edition, published in ]738, Anderson gives 
to Wren all the Masonic honors to which 
he claims that he was entitled. It is from 
what Anderson has said in that work, that 
the Masonic writers of the last century and 
the first half of the present, not requiring 
the records of authentic history, have drawn 
their views of the official relations of Wren 
to the Order. He first introduces Wren 
(p. 101) as one of the Grand Wardens at 
the General Assembly held December 27, 
1663, when the Earl of St. Albans was 
Grand Master, and Sir John Denham, 
Deputy Grand Master. He says that in 
1666 Wren was again a Grand Warden, 
under the Grand Mastership of the Earl of 
Rivers; but immediately afterwards he 



WREN 



WYKEHAM 



895 



calls him "Deputy Wren," and continues 
to give him the title of Deputy Grand 
Master until 1685, when he says (p. 106) 
that "the Lodges met, and elected Sir 
Christopher Wren Grand Master, who ap- 
pointed Mr. Gabriel Gibber and Mr. Ed- 
mund Savage Grand Wardens; and while 
carrying on St. Paul's, he annually met 
those brethren who could attend him, 
to keep up good old usages." Anderson 
(p. 107) makes the Duke of Richmond and 
Lennox Grand Master, and reduces Wren 
to the rank of a Deputy ; but he says that 
in 1698 he was again chosen Grand Master, 
and as such " celebrated the Cape-stone " of 
St. Paul's in 1708. " Some few years after 
this," he says, "Sir Christopher Wren 
neglected the office of Grand Master." 
Finally, he says (p. 109) that in 1716 "the 
Lodges in London finding themselves neg- 
lected by Sir Christopher Wren," Masonry 
was revived under a new Grand Master. 
Some excuse for the aged architect's neglect 
might have been found in the fact that he 
was then eighty-five years of age, and had 
been long removed from his 'public office of 
Surveyor-General. 

Noorthouck is more considerate. Speak- 
ing of the placing of the last stone on the 
top of St. Paul's, — which, notwithstanding 
the statement of Anderson, was done, not 
by Wren, but by his son, — he says, ( Consti- 
tutions, p. 204,) " the age and infirmities of 
the Grand Master, which prevented his at- 
tendance on this solemn occasion, confined 
him afterwards to great retirement ; so that 
the Lodges suffered from want of his usual 
presence in visiting and regulating their 
meetings, and were reduced to a small 
number." 

Noorthouck, however, repeats substan- 
tially the statements of Anderson in refer- 
ence to Wren's Grand Mastership. How 
much of these statements can be authenti- 
cated by history is a question that must be 
decided only by more extensive investiga- 
tions of documents not yet in possession of 
the Craft. Flndel says {Hist, p. 127,) that 
Anderson, having been commissioned in 
1735 by the Grand Lodge to make a list of 
the ancient Patrons of the Masons, so as to 
afford something like a historical basis, 
" transformed the former Patrons into 
Grand Masters, and the Masters and Super- 
intendents into Grand Wardens and the like, 
which were unknown until the year 1717." 

Of this there can be no doubt ; but there 
is other evidence that Wren was a Free- 
mason. In Aubrey's Natural History of 
Wiltshire, (p. 277,) a manuscript in the 
library of the Royal Society, Halliwell 
finds and cites, in his Early History of 
Freemasonry in England, (p. 46,) the fol- 
lowing passage : 



" This day, May the 18tjti, being Monday, 
1691, after Rogation Sunday, is a great con- 
vention at St. Paul's Church of the frater- 
nity of the Adopted Masons, where Sir 
Christopher Wren is to be adopted a Bro- 
ther, and Sir Henry Goodric of the Tower, 
and divers others. There have been kings 
that have been of this sodality." 

If this statement be true, — and we have 
no reason to doubt it, from Aubrey's gen- 
eral antiquarian accuracy, — Anderson is 
incorrect in making him a Grand Master 
in 1685, six years before he was initiated 
as a Freemason. The true version of the 
story probably is this : Wren was a great 
architect — the greatest at the time in Eng- 
land. As such he received the appointment 
of Deputy Surveyor-General under Den- 
ham, and subsequently, on Denham's 
death, of Surveyor-General. He thus be- 
came invested, by virtue of his office, with 
the duty of superintending the construc- 
tion of public buildings. The most impor- 
tant of these was St. Paul's Cathedral, the 
building of which he directed in person, 
and with so much energy that the parsi- 
monious Duchess of Marlborough, when 
contrasting the charges of her own archi- 
tect with the scanty remuneration of Wren, 
observed that " he was content to be dragged 
up in a basket three or four times a week to 
the top of St. Paul's, and at great hazard, 
for £200 a year." All this brought him 
into close connection with the gild of Free- 
masons, of which he naturally became the 
patron, and subsequently he was by initia- 
tion adopted into the sodality. Wren was, 
in fact, what the mediaeval Masons called 
Magister Operis, or Master of the Work. 
Anderson, writing for a purpose, naturally 
transformed this title into that of Grand 
Master — an office supposed to be unknown 
until 1717. Aubrey's authority sufficiently 
establishes the fact that Wren was a Free- 
mason, and the events of his life prove his 
attachment to the profession. 

Wrestle. A degree sometimes called 
the " Mark and Link," or Wrestle. It was 
formerly connected with the Mark degree 
in England. Its ceremonies were founded 
on the passage contained in Genesis xxxii. 
24-30. 

Writing. The law which forbids a 
Mason to commit to writing the esoteric 
parts of the ritual is exemplified in some 
American Lodges by a peculiar ceremony ; 
but the usage is not universal. The Druids 
had a similar rule ; and we are told that they, 
in keeping their records, used the letters of 
the Greek alphabet, so that they might be 
unintelligible to those who were not author- 
ized to read them. 

Wykeham, William of. Bishop of 
Winchester. Born at Wykeham in Hamp- 



896 



WYSEACRE 



XAINTRAILLES 



shire in 1324, an^d died in 1404. He was 
eminent both as an ecclesiastic and states- 
man. In 1359, before he reached the epis- 
copate, Edward III. appointed him sur- 
veyor of the works at Windsor, which castle 
he rebuilt. In his warrant or commission, 
he was invested with power "to appoint all 
workmen, to provide materials, and to order 
everything relating to building and re- 
pairs." He was, in fact, what the old man- 
uscript Constitutions call "The Lord," 
under whom were the Master Masons. 
Anderson says that he was at the head of 
four hundred Freemasons, was Master of 
Work under Edward III., and Grand Mas- 
ter under Eichard II. And the Freemasons' 
Magazine (August, 1796,) styles him " one 
of the brightest ornaments that Freema- 
sonry has ever boasted." In this there is, 



of course, a mixture of myth and history. 
Wykeham was an architect as well as a 
bishop, and superintended the building of 
many public edifices in England in the 
fourteenth century, being a distinguished 
example of the connection so common in 
mediaeval times between the .ecclesiastics 
and the Masons. 

Wyseacre. The Leland MS., referring 
to Pythagoras, says that, "wynnynge en- 
traunce yn al Lodges of Maconnes, he 
lerned muche, and retournedde and worked 
yn Grecia Magna wachsynge, and becom- 
mynge a mighty e wyseacre." The word 
wiseacre, which now means a dunce or silly 
person, is a corruption of the German weis- 
sager, and originally signified a wise sayer 
or philosopher, in which sense it is used in 
the passage cited. 



X. 



Xaintrailles, Madame de. A 

lady who was initiated into Masonry by a 
French Lodge that did not have the excuse 
for this violation of law that we must accord 
to the Irish one in the case of Miss St. 
Leger. Clavel (Hist. Pittoresq., p. 34,) tells 
the story, but does not give the date, though 
it must have been about the close of the last 
century. The law of the Grand Orient of 
France required each Lodge of Adoption 
to be connected with and placed under the 
immediate guardianship of a regular Lodge 
of Masons. It was in one of these guar- 
dian Lodges that the female initiation 
which we are about to describe took place. 
The Lodge of " Freres-Artistes," at Paris, 
over which Brother Cuvelier de Trie pre- 
sided as Master, was about, to give what is 
called a Fete of Adoption, that is, to open 
a Lodge for female Masonry, and initiate 
candidates into that rite. Previous, how- 
ever, to the introduction of the female 
members, the brethren opened a regular 
Lodge of Ancient Masonry in the first 
degree. Among the visitors who waited 
in the antechamber for admission was a 
youthful ofiicer in the uniform of a captain 
of cavalry. His diploma or certificate was 
requested of him by the member deputed for 
the examination of the visitors, for the pur- 
pose of having it inspected by the Lodge. 
After some little hesitation, he handed the 
party asking for it a folded paper, which 
was immediately carried to the Orator of the 
Lodge, who, on opening it, discovered that 



it was the commission of an aide-de-camp, 
which had been granted by the Directory to 
the wife of General de Xaintrailles, a lady 
who, like several others of her sex in those 
troublous times, had donned the masculine 
attire and gained military rank at the point 
of the sword. When the nature of the sup- 
posed diplom a was made known to the Lodge, 
it may readily be supposed that the surprise 
was general. But the members were French- 
men: they were excitable and they were 
gallant ; and consequently, in a sudden and 
exalted fit of enthusiasm, which as Masons 
we cannot excuse, they unanimously deter- 
mined to confer the first degree, not of 
Adoption, but of regular and legitimate 
Freemasonry, on the brave woman who had 
so often exhibited every manly virtue, and 
to whom her country had on more than one 
occasion committed trusts requiring the 
greatest discretion and prudence as well 
as courage. Madame de Xaintrailles was 
made acquainted with the resolution of the 
Lodge, and her acquiescence in its wishes 
requested. To the offer, she replied, "I 
have been a man for my country, and I will 
again be a man for my brethren." She was 
forthwith introduced and initiated as an 
Entered Apprentice, and repeatedly after- 
wards assisted the Lodge in its labors in the 
first degree. 

Doubtless the Irish Lodge was, under all 
the circumstances, excused, if not justified, 
in the initiation of Miss St. Leger. But 
for the reception of Madame de Xaintrailles 



XAVIER 



YATES 



897 



we look in vain for the slightest shadow of 
an apology. The outrage on their obliga- 
tions as Masons, by the members of the 
Parisian Lodge, richly merited the severest 
punishment, which ought not to have been 
averted by the plea that the offence was 
committed in a sudden spirit of enthusiasm 
and gallantry. 

Xavier Mier e Cainpello, Fran- 
cisco. He was Bishop of Almeria, and 
Inquisitor-General of Spain, and an ardent 
persecutor of the Freemasons. In 1815, 
Ferdinand VII. having re-established the 
Inquisition in Spain and suppressed the 
Masonic Lodges, Xavier published the bull 
of Pius VII., against the Order, in an ordi- 
nance of his own, in which he denounced 
the Lodges as "Societies which lead to 
sedition, to independence, and to all errors 
and crimes." He threatened the utmost 
rigors of the civil and canon laws against 
all who did not, within the space of fifteen 
days, renounce them ; and then instituted a 
series of persecutions of the most atrocious 
character. Many of the most distinguished 
persons of Spain were arrested, and im- 
prisoned in the dungeons of the Inquisi- 
tion, on the charge of being " suspected of 
Freemasonry." 

Xerophagists. On the 28th of April, 
1748, Pope Clement XII. issued his bull 
forbidding the practice of Freemasonry by 



the members of the Roman Catholic Church. 
Many of the Masons of Italy continued, 
however, to meet ; but, for the purpose of 
escaping the temporal penalties of the 
bull, which extended, in some cases, to the 
infliction of capital punishment, they 
changed their esoteric name, and called 
themselves Xerophagists. This is a com- 
pound of two Greek words signifying "eaters 
of dry food," and by it they alluded to an 
engagement into which they entered to 
abstain from the drinking of wine. They 
were, in fact, the first temperance society 
on record. Thory says [Act. LaL, i. 346,) 
that a manuscript concerning them was 
contained in the collection of the Mother 
Lodge of the Philosophic Scottish Rite. 

Xerxes. A significant word in the 
degree of Sublime Prince of the Royal 
Secret, the thirty-second of the Ancient and 
Accepted Scottish Rite. He is referred to in 
the old rituals of that degree as represent- 
ed by Frederick the Great, the supposed 
founder of the Rite. Probably this is on 
account of the great military genius of both. 

Xinxe. A significant word in the high 
degrees. Delaunay (Tuileur, p. 49,) gives 
it as Xincheu, and says that it has been 
translated as " the seat of the soul." But 
in either form it has evidently undergone 
such corruption as to be no longer compre- 
hensible. 



Y. 



Y. One of the symbols of Pythagoras 
was the Greek letter Upsilon, T, for which, 
on account of the similarity of shape, the 
Romans adopted the letter Y of their own 
alphabet. Pythagoras said that the two 
horns of the letter symbolized the two dif- 
ferent paths of virtue and vice, the right 
branch leading to the former and the left to 
the latter. It was therefore called " Litera 
Pythagorse," the letter of Pythagoras. Thus 
the Roman poet Martial says, in one of his 
epigrams : 

" Litera Pythagorse, discrimine secta bicorni, 
Humanae vitae speciem prasferre videtur." 
i. e., 

" The letter of Pythagoras, parted by its two- 
branched division, appears to exhibit the image 
of human life." 

Yates, Giles Fonda. The task of 
writing a sketch of the life of Giles Fonda 
5N 57 



Yates is accompanied with a feeling of 
melancholy, because it brings to my mind 
the recollections of years, now passed for- 
ever, in which I enjoyed the intimate 
friendship of that amiable man and zeal- 
ous Mason and scholar. His gentle mien 
won the love, his virtuous life the es- 
teem, and his profound but unobtrusive 
scholarship the respect, of all who knew 
him. 

Giles Fonda Yates was born in 1796, in 
what was then the village of Schenectady, 
in the State of New York. After acquiring 
at the ordinary schools of the period a 
preliminary liberal education, he entered 
Union College, and graduated with distinc- 
tion, receiving in due time the degree of 
Master of Arts. 

He subsequently commenced the study 
of the law, and, having been admitted to 
the bar, was, while yet young, appointed 
Judge of Probate in Schenectady, the du- 



898 



YATES 



YATES 



ties of which office he discharged with 
great ability and fidelity. 

Being blessed with a sufficient compe- 
tency of the world's goods, (although in the 
latter years of his life he became poor,) 
Bro. Yates did not find it necessary to pur- 
sue the practice of the legal profession as a 
source of livelihood. 

At an early period, he was attracted, by 
the bent of his mind, to the study not only 
of general literature, but especially to that 
of archaeology, philosophy, and the occult 
sciences, of all of which he became an ardent 
investigator. These studies led him natu- 
rally to the Masonic institution, into which 
he was initiated in the year 1817, receiving 
the degrees of Symbolic Masonry in St. 
George's Lodge, No. 6, at Schenectady. 
In 1821 he affiliated with Morton Lodge, 
No. 87, of the same place, and was shortly 
afterwards elected its Senior Warden. Re- 
turning subsequently to the Lodge of his 
adoption, he was chosen as its Master in 
1844. He had in the meantime been ad- 
mitted into a Chapter of the Royal Arch 
and an Encampment of Knights Tem- 
plars ; but his predilections being for Scot- 
tish Masonry, he paid but little attention 
to these high degrees of the American 
Rite. 

The following extract from an address 
delivered by him in 1851, before the Su- 
preme Council of the Northern Jurisdic- 
tion, contains a brief summary of a portion 
of his labors in the cause of Scottish Ma- 
sonry. 

"I turned my attention," says Bro. 
Yates, " to the history of the Sublime de- 
grees very soon after my initiation as, a 
Mason. My intercourse, in 1822, with sev- 
eral old Masons in the city of Albany, led 
to the discovery that an Ineffable Lodge 
of Perfection had been established in that 
ancient city on the 20th of December, 1767. 
I also discovered that not only the Ineffa- 
ble but the Superior degrees of our Rite 
had been conferred at the same time on a 
chosen few by the founder of the Lodge, 
Henry A. Francken, one of the Deputies of 
Stephen Morin of glorious memory. It 
was not long, moreover, before I found the 
original Warrants of this Lodge, its Book 
of Minutes, the Patents of 111. Bros. Samuel 
Stringer, M. D., Jeremiah Van Rensselaer, 
and Peter W. Yates, Esquires, Deputy In- 
spectors General under the old system ; also 
the Regulations and Constitutions of the 
nine Commissioners, etc., 1761, and other 
documents that had been left by Bro. 
Francken with the Albany brethren when 
he founded their Lodge. With the con- 
currence of the surviving members of said 
Lodge in Albany, Dr. Jonathan Eights and 
the Hon. and R. W. Stephen Van Rens- 



selaer, P. G. M. of the Grand Lodge of 
New York, I aided in effecting its revival. 
The necessary proceedings were then insti- 
tuted to place the same under the superin- 
tendence of a Grand Council of Princes of 
Jerusalem, as required by the Old Consti- 
tutions ; and such Grand Council was sub- 
sequently opened in due form in said city. 

" Having been made aware of the ' New 
Constitutions of the Thirty-third Degree/ 
ratified on the 1st of May, 1786, conferring 
the supreme power over our Rite on ' Coun- 
cils of Nine Brethren,' I hastened to place 
myself in correspondence with Moses 
Holbrook, M. D., at the time Sovereign 
Grand Commander of the Supreme Coun- 
cil at Charleston, and with my esteemed 
friends, Joseph McCosh, Illustrious Grand 
Secretary General of the last-named Coun- 
cil, and Bro. Gourgas, at that time Illus- 
trious Grand Secretary General of the H. 
E. for this Northern Jurisdiction. Lodges 
of Perfection in the counties of Montgom- 
ery, Onondaga, Saratoga, and Monroe, in 
the State of New York, were successively 
organized and placed, agreeably to the Con- 
stitutions, under the superintendence of the 
Grand Council before named. The estab- 
lishment of this last-named body was con- 
firmed, and all our proceedings in Sublime 
Freemasonry were legalized and sanctioned 
by the only lawful authorities in the United 
States, the aforesaid Supreme Councils. 

" On the 16th day of November, 1824, 1 
received a Patent appointing me S. of S. 
of a Consistory of S. P. of the R. S. estab- 
lished in the city of Albany. 

" In 1825, I took my vows, as a ' Sover- 
eign Grand Inspector General,' between the 
hands of our said Brother Joseph McCosh, 
he having been specially deputed for that 
purpose. I was shortly after constituted 
and accredited the Representative of the 
Southern Supreme Grand Council near the 
Northern Supreme Grand Council, of which 
last I was made and ever since have been a 
member." 

In 1851, he was elected Sovereign Grand 
Commander of the Supreme Council for the 
Northern Jurisdiction, but soon after re- 
signed the office in favor of Edward A. 
Raymond. As he at that time had removed 
his residence to the city of New York, he 
was immediately appointed Deputy In- 
spector for the State, and afterwards was 
elected Grand Commander of Cosmopolitan 
Sovereign Consistory of the State of New 
York. 

The last years of his life were oppressed 
with poverty, and he was compelled to ac- 
cept a subordinate office in the Custom- 
House of New York, where, in my visits 
to that city, I often beheld him faithfully 
laboring at his desk on tasks which I pain- 



YATES 



YEAR 



899 



fully felt were uncongenial to his culti- 
vated intellect. He died December 13, 
1859, in the city of New York. 

Bro. Yates was the author of a work en- 
titled History of the Manners and Ceremo- 
nies of the Indian Tribes, in which he seeks 
ingeniously, if not satisfactorily, to discover 
a Masonic meaning in the Indian mystic 
rites. He was also engaged for many years 
in the compilation of a valuable Reperto- 
rium of Masonry, a work the manuscript of 
which he left unfinished at the time of his 
death. But most of his Masonic writings 
appeared in contemporary journals. Moore's 
Freemasons' Magazine and Mackey's Ma- 
sonic Quarterly Review contain valuable 
communications from his pen on subjects 
of Masonic archaeology, in which science 
he had no superior. He was also a poet 
of no mean pretension, as his Odes of Per- 
fection sufficiently show. 

In an address delivered before the Lodge 
of Sorrow held by the New York Lodge of 
Perfection on the occasion of his demise, 
Bro. Charles T. McClenachan has paid to 
Giles F. Yates this true and appropriate 
tribute : 

" In the latter years of his life, this illus- 
trious Brother, — so just, so pure, so firm in 
mind, so unobtrusive, and yet so deeply 
wrapt in the one great ideal of Perfection, 
known by Masonic reputation around the 
wide world, — passed daily unheeded from 
the tediousness of duty to the pleasures of 
study ; never forsaking the one great object 
of his life — the solving of the Mysteries, 
the searching after Truth. Active, thought- 
ful, penetrating, his whole soul ever cen- 
tred in a grasping desire to comprehend the 
fulness of the Great Intelligence, the Eou- 
ach Elohim, or Divine Existence — his 
bright ideal of Perfection which dwells not 
on earth — he has now found full relief in 
death and the certain knowledge of the 
Diyine reality." 

But the subject of this sketch has him- 
self frankly and honestly, as was ever his 
wont, described his own character : 

" I would fain have you believe, my dear 
brethren/' said he, " that, as a member of 
the Masonic institution, if I have had any 
ambition, it has been to study its science, 
and to discharge my duties as a faithful 
Mason, rather than to obtain its official 
honors or personal benefits of any kind. 
Self-aggrandizement has never formed any 
part of my Masonic creed, and all who 
know me can bear witness that it never has 
of my practice." 

The motto he had selected was " prodesse 
quam conspici," to do good rather than to 
be conspicuous, and to that sentiment he 
was consistently faithful throughout his 
well-spent life. 



Yaveron Hamaim. A significant 
word in the high degrees. The French 
rituals explain it as meaning " the passage 
of the river," and refer it to the crossing 
of the river Euphrates by the liberated 
Jewish captives on their return from Baby- 
lon to Jerusalem to rebuild the Temple. 
It is in its present form a corruption of the 
Hebrew sentence, Q*Oj"f 1^D^*> y^varu 
hamaim, which signifies "they will cross, 
or pass over, the waters," alluding to the 
streams lying between Babylon and Jeru- 
salem, of which the Euphrates was the most 
important. 

Year, Hebrew. The same as the 
Year of the World, which see. 

Year of Light. Anno Lucis, in the 
year of light, is the epoch used in Masonic 
documents of the Symbolic degrees. This 
era is calculated from the creation of the 
world, and is obtained by adding four thou- 
sand to the current year, on the supposition 
that Christ was born four thousand years 
after the creation of the world. But the 
chronology of Archbishop Usher, which 
has been adopted as the Bible chronology 
in the authorized version, places the birth 
of Christ in the year 4004 after the crea- 
tion. According to this calculation, the 
Masonic date for the " year of light" is four 
years short of the true date, and the year 
of the Lord 1874, which in Masonic docu- 
ments is 5874, should correctly be 5878. 
The Ancient and Accepted Masons in the 
beginning of this century used this correct 
or Usherian era, and the Supreme Council 
at Charleston dated their first circular, is- 
sued in 1802, as 5806. Dalcho (Ahim. Rez., 
2d ed., p. 37,) says: "If Masons are deter- 
mined to fix the origin of their Order at the 
time of the creation, they should agree 
among themselves at what time before 
Christ to place that epoch." At that agree- 
ment they have now arrived. Whatever 
differences may have once existed, there is 
now a general consent to adopt the incor- 
rect theory that the world was created 4000 
B. c. The error is too unimportant, and 
the practice too universal, to expect that it 
will ever be corrected. 

Noorthouck, (Constitutions, p. 5,) speak- 
ing of the necessity of adding the four 
years to make a correct date, says : " But 
this being a degree of accuracy that Ma- 
sons in general do not attend to, we must, 
after this intimation, still follow the vulgar 
mode of computation to be intelligible." 

As to the meaning of the expression, it 
is by no means to be supposed that Masons, 
now, intend by such a date to assume that 
their Order is as old as the creation. It is 
simply used as expressive of reverence for 
that physical light which was created by 
the fiat of the Grand Architect, and which is 



900 



YEAR 



YELLOW 



adopted as the type of the intellectual light 
of Masonry. The phrase is altogether sym- 
bolic. 

Year of Masonry . Sometimes used 
as synonymous with Year of Light. In the 
last century, it was in fact the more frequent 
expression. 

Year of the Deposite. An era 
adopted by Eoyal and Select Masters, and 
refers to the time when certain important 
secrets were deposited in the first Temple. 
See Anno Depositionis. 

Year of the Discovery. An era 
adopted by Eoyal Arch Masons, and refers 
to the time when certain secrets were made 
known to the Craft at the building of the 
second Temple. See Anno Inventionis. 

Year of the Order. The date used 
in documents connected with Masonic 
Templarism. It refers to the establishment 
of the Order of Knights Templars in the 
year 1118. See Anno Ordinis. 

Year of the World. This is the era 
adopted by the Ancient and Accepted Scot- 
tish Eite, and is borrowed from the Jewish 
computation. The Jews formerly used the 
era of contracts, dated from the first con- 
quests of Seleucus Nicator in Syria. But 
since the fifteenth century they have 
counted from the creation, which they sup- 
pose to have taken place in September, 
3760 before Christ. See Anno Mundi. 

Yeas and Nays. The rule existing 
in all parliamentary bodies that a vote may 
be called for " by yeas and nays," so that 
the vote of each member may be known 
and recorded, does not apply to Masonic 
Lodges. Indeed, such a proceeding would 
be unnecessary. The vote by yeas and 
nays in a representative body is taken that 
the members may be held responsible to 
their constituents. But in a Lodge, each 
member is wholly independent of any re- 
sponsibility, except to his own conscience. 
To call for the yeas and nays being then 
repugnant to the principles which govern 
Lodges, to call for them would be out of 
order, and such a call could not be enter- 
tained by the presiding officer. 

But in a Grand Lodge the responsibility 
of the members to a constituency does exist, 
and there it is very usual to call for a vote 
by Lodges, when the vote of every member 
is recorded. Although the mode of calling 
for the vote is different, the vote by Lodges 
is actually the same as a vote by yeas and 
nays, and may be demanded by any mem- 
ber. 

Yeldis. An old hermetic degree, which 
Thory says was given in some secret societies 
in Germany. 

Yellow. Of all the colors, yellow 
seems to be the least important and the least 
general in Masonic symbolism. In other 



institutions it would have the same insig- 
nificance, were it not that it has been 
adopted as the representative of the sun, 
and of the noble metal gold. Thus, in 
colored blazonry, the small dots, by which 
the gold in an engraved coat of arms is desig- 
nated, are replaced by the yellow color. La 
Colombiere, a French heraldic writer, says, 
{Science Heroique, p. 30,) in remarking on, 
the connection between gold and yellow, 
that as yellow, which is derived from the 
sun, is the most exalted of colors, so gold 
is the most noble of metals. Portal (Des 
Couleurs Symboliques, p. 64,) says that the 
sun, gold, and yellow are not synonymous, 
but mark different degrees which it is diffi- 
cult to define. The natural sun was the 
symbol of the spiritual sun, gold represented 
the natural sun, and yellow was the emblem 
of gold. But it is evident that yellow de- 
rives all its significance as a symbolic color 
from its connection with the hue of the 
rays of the sun and the metal gold. . 

Among the ancients, the divine light or 
wisdom was represented by yellow, as the 
divine heat or power was by red. And 
this appears to be about the whole of the 
ancient symbolism of this color. 

In the old ritual of the Scottish and her- 
metic degree of Knight of the Sun, yellow 
was the symbol of wisdom darting its rays, 
like the yellow beams of the morning, to 
enlighten a waking world. In the Prince 
of Jerusalem, it was also formerly the char- 
acteristic color, perhaps with the same 
meaning, in reference to the elevated posi- 
tion that that degree occupied in the Eite 
of Perfection, and afterwards in the Ancient 
and Accepted Eite. 

Thirty or forty years ago, yellow was the 
characteristic color of the Mark Master's 
degree, derived, perhaps, from the color of 
the Princes of Jerusalem, who originally 
issued charters for Mark Lodges; for it does 
not seem to have possessed any symbolic 
meaning. 

In fact, as I have already intimated, all 
the symbolism of yellow must be referred 
to and explained by the symbolism of gold 
and of the sun, of which it is simply the 
representative. 

Yellow Jacket. Prichard says that 
in the early part of the last century the 
following formed a part of the catechism : 

" Have you seen your Master to-day ? 

"Yes. 

" How was he cloathed ? 

" In a yellow jacket and a blue pair of 
breeches." 

And he explains it by saying that " the 
yellow jacket is the compasses, and the blue 
breeches the steel points." 

On this Krause (Kunsturk., ii. 78,) re- 
marks that this sportive comparison is 



YEVELE 



YORK 



901 



altogether in the puerile spirit of the pecu- 
liar interrogatories which are found among 
many other crafts, and is without doubt 
genuine as originating in the working 
Lodges. Prichard's explanation is natural, 
and Krause's remark correct. But it is vain 
to attempt to elevate the idea by attaching 
to it a symbolism of gold and azure — the 
blue sky and the meridian sun. No such 
thought entered into the minds of the illit- 
erate operatives with whom the question 
and answer originated. 

Yevele, Henry. He was one of the 
Magistri Operis, or Masters of the Work, in 
the reign of Edward III., for whom he con- 
structed several public edifices. Anderson 
says that he is called, " in the Old Records, 
the King's Freemason ;" but his name does 
not occur in any of the old manuscript 
Constitutions that are now extant. 

Yggrasil. The sacred ash-tree of the 
Scandinavian mysteries, which Oliver says 
was analogous to the mystical ladder of other 
Rites. If so, the symbolism is very abstruse. 

Y-ha-ho. Higgins (Anacalypsis, ii. 
17,) cites the Abbe Bazin as saying that 
this was the name esteemed most sacred 
among the ancient Egyptians. Clement of 
Alexandria asserts, in his Stromata, that all 
those who entered into the temple of Serapis 
were obliged to wear conspicuously on their 
persons the name I-ha-ho, which he says 
signifies the Eternal God. The resemblance 
to the Tetragrammaton is apparent. 

Yod. The Hebrew letter % equivalent 
in sound to I or Y. It is the initial letter 
of the word nii"7*» or Jehovah, the Tetra- 
grammaton, and hence was peculiarly sa- 
cred among the Talmudists. Basnage, (lib. 
iii., c. 13,) while treating of the mysteries 
of the name Jehovah among the Jews, says 
of this letter : 

"The yod in Jehovah is one of those 
things which eye hath not seen, but which 
has been concealed from all mankind. Its 
essence and matter are incomprehensible ; 
it is not lawful so much as to meditate upon 
it. Man may lawfully revolve his thoughts 
from one end of the heavens to the other, 
but he cannot approach that inaccessible 
light, that primitive existence, contained in 
the letter yod; and indeed the masters call 
the letter thought or idea, and prescribe no 
bounds to its efficacy. It was this letter 
which, flowing from the primitive light, 
gave being to emanations. It wearied itself 
by the way, but assumed a new vigor by the 
sense of the letter jf, which makes the sec- 
ond letter of the Ineffable Name." 

In Symbolic Masonry, the yod has 
been replaced by the letter G. But 
in the high degrees it is retained, 
and within a triangle, thus, con- 
stitutes the symbol of the Deity. 



Yoni. Among the Orientalists, the 
yoni was the female symbol corresponding 
to the lingam, or male principle. The 
lingam and yoni of the East assumed the 
names of Phallus and Cteis among the 
Greeks. 

York Constitutions. This docu- 
ment, which is also called Krause's MS., 
purports to be the Constitutions adopted 
by the General Assembly of Masons that 
was held at York in 926. (See York Le- 
gend.) No original manuscript copy of it 
can be found, but a German translation 
from a Latin version was published, for the 
first time, by Krause in Die drei dltesten 
Kunsturkunden der Freimaurerbruderschaft. 
It will be found in the third edition of that 
work, (vol. iii., pp. 58-101.) Krause's ac- 
count of it is, that it was translated from 
the original, which is said, in a certificate 
dated January 4, 1806, and signed "Stone- 
house," to have been written on parch- 
ment in the ancient language of the coun- 
try, and preserved at the city of York, 
" apud Rev. summam societatem architec- 
tonicam," which Woodford translates " an 
architectural society," but which is evi- 
dently meant for the "Grand Lodge." 
From this Latin translation a German ver- 
sion was made in 1808 by Bro. Schneider 
of Altenberg, the correctness of which, hav- 
ing been examined by three linguists, is 
certified by Carl Erdmann Weller, Secre- 
tary of the Government Tribunal of Saxony. 
And it is this certified German translation 
that has been published by Krause in his 
Kunsturkunden. An English version was 
inserted by Bro. Hughan in his Old Charges 
of British Freemasons. The document con- 
sists, like all the old manuscripts, of an in- 
troductory invocation, a history of archi- 
tecture or the " Legend of the Craft," and 
the general statutes or charges ; but several 
of the charges differ from those in the other 
Constitutions. There is, however, a gen- 
eral resemblance sufficient to indicate a 
common origin. The appearance of this 
document gave rise in Germany to dis- 
cussions as to its authenticity. Krause, 
Schneider, Fessler, and many other distin- 
guished Masons, believed it to be genuine; 
while Kloss denied it, and contended that 
the Latin translation which was certified 
by Stonehouse had been prepared before 
1806, and that in preparing it an ancient 
manuscript had been remodelled on the 
basis of the 1738 edition of Anderson's 
Constitutions, because the term " Noachida " 
is employed in both, but is found nowhere 
else. At length, in 1864, Bro. Findel was 
sent by the " Society of German Masons " 
to England to discover the original. His 
report of his journey was that it was nega- 
tive in its results ; no such document was to 



902 



YORK 



YORK 



be found in the archives of the old Lodge 
at York, and no such person as Stonehouse 
was known in that city. These two facts, 
to which may be added the further argu- 
ments that no mention is made of it in the 
Fabrie Bolls of York Minster, published by 
the Surtees Society, nor in the inventory 
of the Grand Lodge of York which was ex- 
tant in 1777, nor by Drake in his speech 
delivered before the Grand Lodge in 1726, 
and a few other reasons, have led Findel to 
agree with Kloss that the document is not 
a genuine York Charter. Such, too, is the 
general opinion of English Masonic schol- 
ars. There can be little doubt that the 
General Assembly at York, in 926, did frame 
a body of laws or Constitutions ; but there 
is almost as little doubt that they are not 
represented by the Stonehouse or Krause 
document. 

York Legend. The city of York, 
in the north of England, is celebrated for 
its traditional connection with Masonry 
in that kingdom. No topic in the his- 
tory of Freemasonry has so much engaged 
the attention of modern Masonic scholars, 
or given occasion to more discussion, 
than the alleged facts of the existence of 
Masonry in the tenth century at the city 
of York as a prominent point, of the call- 
ing of a congregation of the Craft there in 
the year 926, of the organization of a Gen- 
eral Assembly and the adoption of a Con- 
stitution. During the whole of the last and 
the greater part of the present century, the 
Fraternity in general have accepted all of 
these statements as genuine portions of 
authentic history ; and the adversaries of 
the Order have, with the same want of dis- 
crimination, rejected them all as myths; 
while a few earnest seekers for truth have 
been at a loss to determine what part was 
historical and what part legendary. Re- 
cently, the discovery of many old manu- 
scripts has directed the labors of such 
scholars as Hughan, Woodford, Lyon, and 
others, to the critical examination of the 
early history of Masonry, and that of York 
has particularly engaged their attention. 

For a thorough comprehension of the 
true merits of this question, it will be nec- 
essary that the student should first acquaint 
himself with what was, until recently, the 
recognized theory as to the origin of Ma- 
sonry at York, and then that he should 
examine the newer hypotheses advanced by 
the writers of the present day. In other 
words, he must read both the tradition and 
the history. 

In pursuance of this plan, I propose to 
commence with the legends of York Ma- 
sonry, as found in the old manuscript Con- 
stitutions, and then proceed to a review of 
what has been the result of recent investi- 



gations. It may be premised that, of all 
those who have subjected these legends to 
the crucible of historical criticism, Brother 
William James Hughan of Cornwall, in 
England, must unhesitatingly be acknowl- 
edged as " facile princeps," the ablest, the 
most laborious, and the most trustworthy 
investigator. He was the first and the 
most successful remover of the cloud of 
tradition which so long had obscured the 
sunlight of history. 

The legend which connects the origin of 
English Masonry at York in 926 is some- 
times called the " York Legend," sometimes 
the "Athelstane Legend," because the 
General Assembly, said to have been held 
there, occurred during the reign of that 
king ; and sometimes the " Edwin Legend," 
because that prince is supposed to have been 
at the head of the Craft, and to have con- 
voked them together to form a Constitution. 

The earliest extant of the old manuscript 
Constitutions is the ancient poem com- 
monly known as the Halliwell MS., and 
the date of which is conjectured (on good 
grounds) to be about the year 1390. In 
that work we find the following version of 
the legend : 

" Thys craft com ynto Englond as y yow say, 

Yn tyme of good kynge Adeistonus' day ; 

He made tho bothe halle and eke bowre, 

And hye templus of gret honowre, 

To sportyn him yn bothe day and nygth, 

An to worschepe hys God with alle hys mygth. 

Thys goode lorde loved thys craft fill wel, 

And purposud to strenthyn hyt every del, 

For dyvers defawtys that yn the craft he fonde ; 

He sende aboute ynto the londe 

After alle the masonus of the crafte, 

To come to hym ful evene strayfte, 

For to amende these defautys alle 

By good consel gef hyt mytgth falle. 

A semble thenne he cowthe let make 

Of dyvers lordis yn here state 

Dukys, erlys, and barnes also, 

Knygthys, sqwyers and mony mo, 

And the grete burges of that syt6, 

They were ther alle yn here degr§ ; 

These were there uchon algate, 

To ordeyne for these masonus astate, 

Ther they sowgton by here wytte 

How they mygthyn governe hytte : 

Fyftene artyculus they there sowgton, 

And fyftene poyntys ther they wrogton." 

For the benefit of those who are not fa- 
miliar with this archaic style, the passage 
is translated into modern English. 

" This craft came into England, as I tell 
you, in the time of good king Athelstan's 
reign; he made then both hall, and also 
bower and lofty temples of great honor, to 
take his recreation in both day and night, 
and to worship his God with all his might. 
This good lord loved this craft full well, and 
purposed to strengthen it in every part on 
account of various defects that he discovered 



YORK 



YORK 



903 



in the craft. He sent about into all the 
land, after all the masons of the craft, to 
come straight to him, to amend all these 
defects by good counsel, if it might so hap- 
pen. He then permitted an assembly to be 
made of divers lords in their rank, dukes, 
earls, and barons, also knights, squires, and 
many more, and the great burgesses of that 
city, they were all there in their degree; 
these were there, each one in every way to 
make laws for the estate of these masons. 
There they sought by their wisdom how 
they might govern it ; there they found out 
fifteen articles, and there they made fifteen 
points." 

The next old document in which we find 
this legend recited is that known as the 
" Cooke MS.," whose date is placed at 1490. 
The details are here much more full than 
those contained in the Halliwell MS. The 
passage referring to the legend is as follows : 

" And after that was a worthy kynge in 
Englond, that was callyd Athelstone, and 
his yongest son lovyd well the sciens of 
Gemetry, and he wyst well that hand craft 
had the practyke of the sciens of Gemetry 
so well as masons ; wherefore he drew him 
to consell and lernyd [the] practyke of that 
sciens to his speculatyf. For of specula- 
tyfe he was a master, and he lovyd well 
masonry and masons. And he bicome a 
mason hymselfe. And he gaf hem [gave 
them] charges and names as it is now usyd 
in Englond and in other countries. And 
he ordeyned that they schulde have reson- 
abull pay. And purchesed [obtained] a fre 
patent of the kyng that they schulde make 
a sembly when thei sawe resonably tyme a 
[to] cum togedir to her [their] counsell of 
the whiche charges, manors & semble as is 
write and taught in the boke of our charges 
wherefor I leve hit at this tyme." 

Thus much is contained in the MS. from 
lines 611 to 642. Subsequently, in lines 
688-719, which appear to have been taken 
from what is above called the " Boke of 
Charges," the legend is repeated in these 
words : 

"In this manner was the forsayde art 
begunne in the lond of Egypt bi the for- 
sayd maister Euglat [Euclid], & so hit went 
fro lond to londe and fro kyngdome to 
kyngdome. After that, many yeris, in the 
tyme of Kyng Adhelstone, wiche was sum 
tyme kynge of Englonde, bi his counsell 
and other gret lordys of the lond bi comin 
[common] assent for grete defaut y-fennde 
[found] among masons thei ordeyned a 
certayne reule amongys hem [them]. On 
[one] tyme of the yere or in iii yere, as 
nede were to the kyng and gret lordys of 
the londe and all the comente [commu- 
nity], fro provynce to provynce and fro 
countre to countre congregations scholde 



be made by maisters, of all maisters ma- 
sons and felaus in the forsayd art. And so 
at such congregations they that be made 
masters schold be examined of the articuls 
after written, & be ransacked [thoroughly 
examined] whether thei be abull and kun- 
nyng [able and skilful] to the profyte of 
the lordys hem to serve [to serve them], 
and to the honor of the forsayd art." 

Seventy years later, in 1560, the Lands- 
downe MS. was written, and in it we .find 
the legend still further developed, and 
Prince Edwin for the first time introduced 
by name. That manuscript reads thus : 

" Soone after the Decease of St. Albones, 
there came Diverse Warrs into England 
out of Diverse Nations, so that the good 
rule of Masons was dishired [disturbed] 
and put down until the tyme of King 
Adilston. In his tyme there was a worthy 
King in England, that brought this Land 
into good rest, and he builded many great 
workes and buildings, therefore he loved 
well Masons, for he had a sone called Ed- 
win, the which Loved Masons much more 
than his Father did, and he was soe prac- 
tized in Geometry, that he delighted much 
to come and talke with Masons and to 
learne of them the Craft. And after, for the 
love he had to Masons and to the Craft, 
he was made Mason at Windsor, and he 
gott of the King, his Father, a Charter and 
commission once every yeare to have As- 
sembley, within the Realme where they 
would within England, and to correct 
within themselves Faults & Tresspasses 
that were done as touching the Craft, and 
he held them an Assembley, and there he 
made Masons and gave them Charges, and 
taught them the Manners and Comands 
the same to be kept ever afterwards. And 
tooke them the Charter and commission to 
keep their Assembly, and Ordained that it 
should be renewed from King to King, and 
when the Assembly were gathered to- 
geather he made a Cry, that all old Masons 
or young, that had any Writeings or Vnder- 
standing of the Charges and manners that 
weere made before their Lands, where- 
soever they were made Masons, that they 
should shew them forth, there were found 
some in French, some in Greek, some in 
Hebrew, and some in English, and some in 
other Languages, and when they were read 
and over seen well the intent of them was 
vnderstood to be all one, and then he 
caused a Book to be made thereof how this 
worthy Craft of Masonrie was first founded, 
and he himselfe comanded, and also then 
caused, that it should be read at any tyme 
when it should happen any Mason or Ma- 
sons to be made to give him or them their 
Charges, and from that, until this Day, 
Manners of Masons have been kept in this 



904 



YORK 



YORK 



Manner and forme, as well as Men might 
Governe it, and Furthermore at diverse 
Assemblyes have been put and Ordained 
diverse Charges by the best advice of Mas- 
ters and Fellows." 

All the subsequent manuscripts contain 
the legend substantially as it is in the 
Landsdowne ; and most of them appear to 
be mere copies of it, or, most probably, of 
some original one of which both they and 
it are copies. 

In 1723 Dr. Anderson published the first 
edition of the Book of Constitutions, in 
which the history of the fraternity of Free- 
masons is, he says, " collected from their 
general records and their faithful traditions 
of many ages." He gives the legend taken, 
as he says, from "a certain record of Free- 
masons written in the reign of King Ed- 
ward IV.," which manuscript, Preston as- 
serts, "is said to have been in the possession 
of the famous Elias Ashmole." As the old 
manuscripts were generally inaccessible to 
the Fraternity, (and, indeed, until recently 
but few of them had been discovered,) it is 
to the publication of the legend by Ander- 
son, and subsequently by Preston, that we 
are to attribute its general adoption by the 
Craft for more than a century and a half. 
The form of the legend, as given by Ander- 
son in his first edition, varies slightly from 
that in his second. In the former, he places 
the date of the occurrence at 930 ; in his 
second, at 926 : in the former, he styles the 
congregation at York a General Lodge ; in 
his second, a Grand Lodge. Now, as the 
modern and universally accepted form of 
the legend agrees in both respects with the 
latter statement, and not with the former, 
it must be concluded that the second edi- 
tion, and the subsequent ones by Entick 
and Noorthouck, who only repeat Ander- 
son, furnished the form of the legend as 
now popular. 

In the second edition of the Constitutions, 
(p. 63,) published in 1738, Anderson gives 
the legend in the following words : 

" In all the Old Constitutions it is writ- 
ten to this purpose, viz. : 

" That though the antient records of the 
Brotherhood in England were most of them 
destroyd or lost in the war with the Danes, 
who burnt the Monasteries where the Rec- 
ords were kept ; yet King Athelstan, (the 
Grandson of King Alfred,) the first an- 
nointed King of England, who translated 
the Holy Bible into the Saxon language, 
when he had brought the land into rest and 
peace, built many great works, and encour- 
aged many Masons from France and else- 
where, whom he appointed overseers there- 
of: they brought with them the Charges and 
Regulations of the foreign Lodges, and pre- 
Yail'd with the King to increase the wages. 

"That Prince Edwin, the King's Brother, 



being taught Geometry and Masonry, for 
the love he had to the said Craft, and to the 
honorable principles whereon it is grounded, 
purchased a Free Charter of King Athel- 
stan his Brother, for the Free Masons hav- 
ing among themselves a Connection, or a 
power and freedom to regulate themselves, 
to amend what might happen amiss, and to 
hold an yearly Communication in a General 
Assembly. 

"That accordingly Prince Edwin sum- 
mon'd all the Free and Accepted Masons in 
the Realm, to meet him in the Congrega- 
tion at York, who came and form'd the 
Grand Lodge under him as their Grand 
Master, A. d. 926. 

" That they brought with them many old 
Writings and Records of the Craft, some in 
Greek, some in Latin, some in French, and 
other languages; and from the contents 
thereof, they framed the Constitutions 
of the English Lodges, and made a Law for 
themselves, to preserve and observe the 
same in all Time coming, etc., etc., etc." 

Preston accepted the legend, and gave it 
in his second edition (p. 198) in the fol- 
lowing words : 

" Edward died in 924, and was succeeded 
by Athelstane his son, who appointed his 
brother Edwin patron of the Masons. This 
prince procured a Charter from Athelstane, 
empowering them to meet annually in com- 
munication at York. In this city, the first 
Grand Lodge of England was formed in 
926, at which Edwin presided as Grand 
Master. Here many old writings were pro- 
duced in Greek, Latin, and other languages, 
from which it is said the Constitutions of the 
English Lodge have been extracted." 

Such is the "York legend," as it has 
been accepted by the Craft, contained in 
all the old manuscripts from at least the 
end of the fourteenth century to the present 
day; officially sanctioned by Anderson, 
the historiographer of the Grand Lodge in 
1723, and repeated by Preston, by Oliver, 
and by almost all succeeding Masonic 
writers. Only recently has any one thought 
of doubting its authenticity; and now 
the important question in Masonic litera- 
ture is whether it is a myth or a history — 
whether it is all or in any part fiction or 
truth — and if so, what portion belongs to 
the former and what to the latter category. 
In coming to a conclusion on this subject, 
the question necessarily divides itself into 
three forms. 

1. Was there an Assembly of Masons held 
in or about the year 926, at York, under 
the patronage or by the permission of King 
Athelstan ? 

There is nothing in the personal char- 
acter or the political conduct of Athelstan 
that forbids such a possibility or even prob- 
ability. He was liberal in his ideas, like 



YORK 



YORK 



905 



his grandfather the great Alfred ; he was a 
promoter of civilization; he patronized 
learning, built many churches and monas- 
teries, encouraged the translation of the 
Scriptures, and gave charters to many oper- 
ative companies. In his reign, the " frith- 
gildan" free gilds or sodalities, were incor- 
porated by law. There is, therefore, noth- 
ing improbable in supposing that he ex- 
tended his protection to the Operative 
Masons. The uninterrupted existence for 
several centuries of a tradition that such an 
Assembly was held, requires that those who 
deny it should furnish some more satisfac- 
tory reason for their opinion than has yet 
been produced. " Incredulity," says Vol- 
taire, " is the foundation of history." But 
it must be confessed that, while an excess 
of credulity often mistakes fable for reality, 
an obstinacy of incredulity as frequently 
leads to the rejection of truth as fiction. 
The Rev. Mr. Woodford, in an essay on Tlie 
Connection of York with the History of Free- 
masonry in England, inserted in Hughan's 
Unpublished Beco?'ds of the Craft, has criti- 
cally discussed this subject, and comes to 
this conclusion. "I see no reason, there- 
fore, to reject so old a tradition, that under 
Athelstan the Operative Masons obtained 
his patronage, and met in General Assem- 
bly." To that verdict I subscribe. 

2. Was Edwin, the brother of Athelstan, 
the person who convoked that Assembly ? 
This question has already been discussed in 
the article Edwin, where the suggestion is 
made that the Edwin alluded to in the 
legend was not the son or brother of Athel- 
stan, but Edwin, king of Northumbria. 
Francis Drake, in his speech before the 
Grand Lodge of York in 1726, was, I 
think, the first who publicly advanced this 
opinion ; but he does so in a way that shows 
that the view must have been generally ac- 
cepted by his auditors, and not advanced by 
him as something new. He says: "You 
know we can boast that the first Grand 
Lodge ever held in England was held in 
this city, where Edwin, the first Christian 
king of Northumbria, about the six hun- 
dredth year after Christ, and who laid the 
foundation of our Cathedral, sat as Grand 
Master." 

Edwin, who was born in 586, ascended 
the throne in 617, and died in 633. He 
was pre-eminent, among the Anglo-Saxon 
kings who were his contemporaries, for 
military genius and statesmanship. So in- 
flexible was his administration of justice, 
that it was said that in his reign a woman 
or child might carry everywhere a purse 
of gold without danger of robbery, — high 
commendation in those days of almost un- 
bridled rapine. The chief event of the 
reign of Edwin was the introduction of 
50 



Christianity into the kingdom of Northum- 
bria. Previous to his reign, the northern 
metropolis of the Church had been placed 
at York, and the king patronized Paulinus 
the bishop, giving him a house and other 
possessions in that city. The only objec- 
tion to this theory is its date, which is three 
hundred years before the reign of Athelstan 
and the supposed meeting at York in 926. 

3. Are the Constitutions which were 
adopted by that General Assembly now ex- 
tant? It is not to be doubted, that if a 
General Assembly was held, it must have 
adopted Constitutions or regulations for the 
government of the Craft. Such would 
mainly be the object of the meeting. But 
there is no sufficient evidence that the Regu- 
lations now called the "York Constitutions," 
or the "Gothic Constitutions," are those 
that were adopted in 926. It is more prob- 
able that the original document and all 
genuine copies of it are lost, and that it 
formed the type from which all the more 
modern manuscript Constitutions have been 
formed. There is the strongest internal 
evidence that all the manuscripts, from the 
Halliwell to the Papworth, had a common 
original, from which they were copied with 
more or less accuracy, or on which they 
were framed with more or less modification. 
And this original I suppose to be the Con- 
stitutions which must have been adopted at 
the General Assembly at York. 

The theory, then, which I think may safely 
be advanced on this subject, and which must 
be maintained until there are better reasons 
than we now have to reject it, is, tfrat about 
the year 926 a General Assembly of Masons 
was held at York, under the patronage of 
Edwin, brother of Athelstan, at which 
Assembly a code of laws was adopted, which 
became the basis on which all subsequent 
Masonic Constitutions were framed. 

York Manuscripts. Originally 
there were six manuscripts of the Old Con- 
stitutions bearing this title, because they 
were deposited in the Archives of the now 
extinct Grand Lodge of all England, whose 
seat was at the city of York. But the MS. 
No. 3 is now missing, although it is men- 
tioned in the inventory made at York in 
1779. Nos. 2, 4, and 5 are now in pos- 
session of the York Lodge. Recently Bro. 
Hughan discovered Nos. 2 and 6 in the 
Archives of the Grand Lodge of England, 
at London. The dates of these manuscripts, 
which do not correspond with the numbe* 
of their titles, are as follows : 

No. 1 has the date of 1600. 



" 2 


c u 


1704. 


" 3 


C it 


1630. 


" 4 


i tt 


1693. 


" 5 


C (( 


1670. 


" 6 


( (( 


1680. 



906 



YORK 



YORK 



Of these manuscripts, No. 1 was published 
by Bro. Hughan in his Old Charges of 
British Freemasons, and Nos. 2 and 4, by the 
same author, in his History of Freemasonry 
in York. The other manuscripts are as yet 
unpublished. Bro. Hughan deems No. 4 
of some importance because it contains the 
following sentence : " The one of the elders 
takeing the Booke, and that hee or shee that 
is to be made mason shall lay their hands 
thereon, and the charge shall bee given." 
This, he thinks, affords some presumption 
that women were admitted as members of 
the old Masonic gilds, although he admits 
that we possess no other evidence confirma- 
tory of this theory. The truth is, that the 
sentence was a translation of the same 
clause written in other old Constitutions 
in Latin. In the York MS. No. 1, the 
sentence is thus : " Tunc unus ex senioribus 
teneat librum et ille vel illi" etc., i. e., " he 
or they." The writer of No. 4 copied, most 
probably, from No. 1, and his translation 
of " hee or shee " from " ille vel illi" instead 
of " he or they" was either the result of ig- 
norance in mistaking illi, they, for ilia, she, 
or of carelessness in writing shee for they. 
It is evident that the charges thus to be 
sworn to, and which immediately follow, 
were of such a nature as made most of them 
physically impossible for women to perform ; 
nor are females alluded to in any other of 
the manuscripts. All Masons there are 
" Fellows," and are so to be addressed. 

There are two other York Manuscripts of 
the Operative Masons, which have been 
published in the Fabric Rolls of York Min- 
ster, an invaluable work, edited by the Rev. 
James Raine, and issued under the patron- 
age and at the expense of the Surtees Society. 

York. Rite. This is the oldest of all 
the Rites, and consisted originally of only 
three degrees: 1. Entered Apprentice; 2. 
Fellow Craft ; 3. Master Mason. The last 
included a part which contained the True 
Word, but which was disrupted from it 
by Dunckerley in the latter part of the 
last century, and has never been restored. 
The Rite in its purity does not now exist 
anywhere. The nearest approach to it is 
the St. John's Masonry of Scotland, but 
the Master's degree of the Grand Lodge of 
Scotland is not the Master's degree of the 
York Rite. When Dunckerley dismembered 
the third degree, he destroyed the identity 
of the Rite. In 1813, it was apparently 
recognized by the United Grand Lodge of 
England, when it defined "pure Ancient 
Masonry to consist of three degrees, and no 
more: viz., those of the Entered Appren- 
tice, the Fellow Craft, and the Master Ma- 
son, including the Supreme Order of the 
Holy Royal Arch." Had the Grand Lodge 



abolished the Royal Arch degree, which was 
then practised as an independent Order in 
England, and reincorporated its secrets in 
the degree of Master Mason, the York Rite 
would have been revived. But by recogniz- 
ing the Royal Arch as a separate degree, 
and retaining the Master's degree in its 
mutilated form, they repudiated the Rite. 
In the United States it has been the almost 
universal usage to call the Masonry there 
practised the York Rite. But it has no 
better claim to this designation than it has 
to be called the Ancient and Accepted Rite, 
or the French Rite, or the Rite of Schroder. 
It has no pretensions to the York Rite. Of 
its first three degrees, the Master's is the 
mutilated one which took the Masonry of 
England out of the York Rite, and it has 
added to these three degrees six others 
which were never known to the Ancient 
York Rite, or that which was practised in 
England, in the earlier half of the eighteenth 
century, by the legitimate Grand Lodge. 
In all my writings for years past, I have 
ventured to distinguish the Masonry prac- 
tised in the United States, consisting of 
nine degrees, as the "American Rite," a 
title to which it is clearly and justly enti- 
tled, as the system is peculiar to America, 
and is practised in no other country. 

Bro. Hughan, speaking of the York Rite, 
( TJnpubl. Rec, p. 148,) says " there is no such 
Rite, and what it was no one now knows." 
I think that this declaration is too sweep- 
ing in its language. He is correct in say- 
ing that there is at this time no such Rite. 
I have just described its decadence ; but he 
is wrong in asserting that we are now igno- 
rant of its character. In using the title, 
there is no reference to the Grand Lodge of 
all England, which met for some years dur- 
ing the last century, but rather to the York 
legend, and to the hypothesis that York 
was the cradle of English Masonry, The 
York Rite was that Rite which was most 
probably organized or modified at the re- 
vival in 1717, and practised for fifty years 
by the Constitutional Grand Lodge of Eng- 
land. It consisted of only the three sym- 
bolic degrees, the last one, or the Master's, 
containing within itself the secrets now 
transferred to the Royal Arch. This Rite 
was carried in its purity to France in 1725, 
and into America at a later period. About 
the middle of the eighteenth century the 
continental Masons, and about the end of 
it the Americans, began to superimpose 
upon it those high degrees which, with the 
necessary mutilation of the third, have given 
rise to numerous other Rites. But the An- 
cient York Rite, though no longer culti- 
vated, must remain on the records of history 
as the oldest and purest of all the Rites. 



ZABUD 



ZEDEKIAH 



907 



Z. 



Zabud. A historical personage at the 
court of King Solomon, whose name ap- 
pears in several of the high degrees. In 
that of Select Master in the American Rite, 
it has been corrupted into Izabud. He is 
mentioned in 1 Kings iv. 5, where he is 
described in the authorized version as 
being "principal officer and the king's 
friend." The original is Zabud ben Nathan 
cohen regneh hahmelek, which is literally 
" Zabud, son of Nathan, a priest, the friend 
of the king." Adam Clarke says he was 
" the king's chief favorite, his confidant." 
Smith {Did. Bib.) says: "This position, 
if it were an official one, was evidently dis- 
tinct from that of counsellor, occupied by 
Ahithophel under David, and had more of 
the character of private friendship about 
it." Kitto (Cyclopwd. Bib. Lit.) says of Za- 
bud and of his brother Azariah, that their 
advancement in the household of King 
Solomon "may doubtless be ascribed not 
only to the young king's respect for the 
venerable prophet (their father), who had 
been his instructor, but to the friendship 
he had contracted with his sons during the 
course of education. The office, or rather 
honor, of ' friend of the king/ we find in 
all the despotic governments of the East. 
It gives high power, without the public re- 
sponsibility which the holding of a regular 
office in the state necessarily imposes. It 
implies the possession of the utmost confi- 
dence of, and familiar intercourse with, the 
monarch, to whose person ' the friend ' at 
all times has access, and whose influence is 
therefore often far greater, even in matters 
of state, than that of the recognized min- 
isters of government." 

This has been fully carried out in the le- 
gend of the Select Master's degree. 

Zabulon. The Greek form of Zebu- 
lun, the tenth son of Jacob. Delaunay 
(Thuilleur, p. 79,) says that some ritualists 
suppose that it is the true form of the word 
of which Jabulum is a corruption. This is 
incorrect. Jabulum is a corrupt form of 
Giblim. Zabulon has no connection with 
the high degrees, except that in the Eoyal 
Arch he represents one of the stones in the 
Pectoral. 

Zadok. A personage in some of the 
Ineffable degrees of the Scottish Rite. In 
Scripture he is recorded as having been one 
of the two chief priests in the time of 
David, Abiathar being the other. He sub- 
sequently, by order of David, anointedSolo- 
mon to be king, by whom he was rewarded 
with the post of high priest. Josephus 
{Ant. x. 8, £ 6,) says that "Sadoc, the high 
priest, was the first high priest of the Tem- 



ple which Solomon built." Yet it has 
been supposed by some authors, in conse- 
quence of his name not being mentioned in 
the detailed account of the dedication, that 
he had died before- the completion of the 
Temple. 

Zarathustra. The name, in the Zend 
language, of that great reformer in religion 
more commonly known to Europeans as 
Zoroaster, which see. 

Zartbaii. The Zarthan of 2 Chroni- 
cles iv. 17 appears to be the same place as 
the Zeredatha of 1 Kings vii. 46. In the 
Masonic ritual, the latter word is always 
used. See Zeredatha. 

Zeal. Ever since the revival in 1717, 
(for it is found in the earliest lectures,) it 
was taught that Apprentices served their 
Masters with "freedom, fervency, and 
zeal ; " and the symbols of the first two of 
these virtues were chalk and charcoal. In 
the oldest rituals, earthen pan (which see) 
was designated as the symbol of zeal ; but 
this was changed by Preston to clay, and so 
it still remains. See Fervency and Freedom. 

The instruction to the Operative Mason 
to serve his Master with freedom, fervency, 
and zeal' — to work for his interests wil- 
lingly, ardently, and zealously — is easily 
understood. In its application to Specula- 
tive Masonry, for the Master of the Work 
we substitute the Grand Architect of the 
Universe, and then our zeal, like our 
freedom and our fervency, is directed to a 
higher end. The zeal of a Speculative 
Mason is shown by advancing the morality, 
and by promoting the happiness of his 
fellow-creatures. 

Zedekiah. A personage in some of 
the high degrees, whose melancholy fate is 
described in the Second Book of Kings and 
in the prophecies of Jeremiah. He was 
the twentieth and last king of Judah. 
When Nebuchadnezzar had in his second 
siege of Jerusalem deposed Jehoiachin, 
whom he carried as a captive to Babylon, 
he placed Zedekiah on the throne in his 
stead. By this act Zedekiah became trib- 
utary to the king of the Chaldees, who ex- 
acted from him a solemn oath of fidelity 
and obedience. This oath he observed no 
longer than till an opportunity occurred of 
violating it. In the language of the author 
of the Books of Chronicles, " he rebelled 
against King Nebuchadnezzar, who had 
made him swear by God." 

This course soon brought down upon him 
the vengeance of the offended monarch, 
who invaded the land of Judah with an 
immense army. Remaining himself at 
Riblah, a town on the northern border of 



908 



ZELATOR 



ZENNAAR 



Palestine, he sent the army under his gen- 
eral, Nebuzaradan, to Jerusalem, which 
was invested by the Babylonian forces. 
After a siege of about one year, during 
which the inhabitants endured many hard- 
ships, the city was taken by an assault, the 
Chaldeans entering it through breaches in 
the northern wall. 

It is very natural to suppose, that when 
the enemy were most pressing in their at- 
tack upon the devoted city ; when the 
breach which was to give them entrance 
had been effected ; and when, perhaps, the 
streets most distant from the Temple were 
already filled with Chaldean soldiery, a 
council of his princes and nobles should 
have been held by Zedekiah in the Tem- 
ple, to which they had fled for refuge, and 
that he should ask their advice as to the 
most feasible method of escape from the 
impending danger. History, it is true, 
gives no account of any such assembly ; but 
the written record of these important events 
which is now extant is very brief, and, as 
there is every reason to admit the proba- 
bility of the occurrence, there does not ap- 
pear to be any historical objection to the 
introduction of Zedekiah into the legend 
of the Super Excellent Master's degree, as 
having been present and holding a council 
at the time of the siege. By the advice of 
this council, Zedekiah attempted to make 
his escape across the Jordan. But he" and 
his attendants were, says Jeremiah, pur- 
sued by the Chaldean army, and overtaken 
in the plains of Jericho, and carried before 
Nebuchadnezzar. His sons and his nobles 
were slain, and, his eyes being put out, he 
was bound in chains and carried captive to 
Babylon, where at a later period he died. 

Zelator. The first degree of the Ger- 
man Rose Croix. The title expresses the 
spirit of emulation which should charac- 
terize the neophyte. 

Zendavesta. The scriptures of the 
Zoroastrian religion containing the doc- 
trines of Zoroaster. Avesta means the sa- 
cred text, and Zend the commentary. The 
work as we now have it is supposed to have 
been collected by learned priests of the Sas- 
sanian period, who translated it into the 
Pehlevi, or vernacular language of Persia. 
The greater part of the work was lost dur- 
ing the persecutions by the Mohammedan 
conquerors of Persia. One only of the 
books has been preserved, the Vendidad, 
comprising twenty -two chapters. The 
Yasna and the Vispered together consti- 
tute the collection of fragments which are 
termed Vendidad Sade. There is another 
fragmentary collection called Yesht Sade. 
And these constitute all that remain of the 
original text. So that, however compre- 
hensive the Zendavesta must have been in 



its original form, the work as it now exists 
makes but a comparatively small book. 

The ancients, to whom it was familiar, as 
well as the modern Parsees, attribute its 
authorship to Zoroaster. But Dr. Haug, 
rightly conceiving that it was not in the 
power of any one man to have composed so 
vast a work as it must have been in its 
original extent, supposes that it was the 
joint production of the original Zarathustra 
Sitama and his successors, the high priests 
of the religion, who assumed the same 
name. 

The Zendavesta is the scripture of the 
modern Parsee ; and hence for the Parsee 
Mason, of whom there are not a few, it con- 
stitutes the Book of the Law, or Trestle- 
Board. Unfortunately, however, to the Par- 
see it is a sealed book, for, being written in 
the old Zend language, which is now extinct, 
its contents cannot be understood. But the 
Parsees recognize the Zendavesta as of Di- 
vine authority, and say in the catechism, 
or compendium of doctrines in use among 
them : "We consider these books as heav- 
enly books, because God sent the tidings 
of these books to us through the holy 
prophet Zurthost." 

Zenith. That point in the heavens 
which is vertical to the spectator, and from 
which a perpendicular line passing through 
him and extended would reach the centre 
of the earth. All the old documents of the 
Ancient and Accepted Scottish Rite are 
dated " under the Celestial Canopy of the 
Zenith which answers to ; " the lati- 
tude of the place whence the document is 
issued being then given. The latitude 
alone is expressed because it indicates the 
place of the sun's meridian height. The lon- 
gitude is always omitted, because every place 
whence such a document is issued is called 
the Grand East, the one spot where the sun 
rises. The theory implied is, that although 
the south of the Lodge may vary, its chief 
point must always be in the east, the point 
of sunrising, where longitude begins. 

Zennaar. The sacred cord used in the 
Hindustanee initiation, and which writers 
on ritualism have compared to the Masonic 
apron. Between eight and fifteen years of 
age, every Hindu boy is imperatively re- 
quired to receive the investiture of the zen- 
naar. The investiture is accompanied by 
many solemn ceremonies of prayer and sac- 
rifice. After the investiture, the boy is 
said to have received Jiis second birth, and 
from that time a Hindu is called by a name 
which signifies ' twice born." 

Coleman (Mythology of the Hindus, p. 
155,) thus describes the zennaar: 

" The sacred thread must be made by a 
Brahman. It consists of three strings, each 
ninety-six hands (forty-eight yards), which 



ZERBAL 



ZERUBBABEL 



909 



are twisted together : it is then folded into 
three, and again twisted ; these are'a second 
time folded into the same number, and tied 
at each end in knots. It is worn over the 
left shoulder (next the skin, extending half- 
way down the right thigh) by the Brahmans, 
Retries, and Vaisya castes. The first are 
usually invested with it at eight years of 
age, the second at eleven, and the Vaisya 
at twelve. The period may, from especial 
causes, be deferred ; but it is indispensable 
that it should be received, or the parties 
omitting it become outcasts." 

Zerbal. The name of King Solomon's 
Captain of the Guards, in the degree of 
Intimate Secretary. No such person is 
mentioned in Scripture, and it is therefore 
an invention of the ritualist who fabricated 
the degree. If derived from Hebrew, its 
roots will be found in % zer, an enemy, 
and hy2, baal, and it would signify "an 
enemy of Baal." 

Zeredatlia. The name of the place 
between which and Succoth are the clay 
grounds where Hiram Abif is said to have 
cast the brazen utensils for the use of the 
Temple. See Clay Ground. 

Zerubbabel. In writing the life of 
Zerubbabel in a Masonic point of view, it 
is incumbent that reference should be made 
to the legends as well as to the more strictly 
historical details of his eventful career. 
With the traditions of the Royal Arch, and 
some other of the high degrees, Zerubbabel 
is not less intimately connected than is 
Solomon with those of Symbolic or Ancient 
Craft Masonry. To understand those tra- 
ditions properly, they must be placed in 
their appropriate place in the life of him 
who plays so important a part in them. 
Some of these legends have the concurrent 
support of Scripture, some are related by 
Josephus, and some appear to have no his- 
torical foundation. Without, therefore, 
vouching for their authenticity, they must 
be recounted, to make the Masonic life of 
the builder of the second Temple complete. 

Zerubbabel, who, in the book of Ezra, is 
called " Sheshbazzar, the prince of Judah," 
was the grandson of that King Jehoiachin, 
or Jeconiah, who had been deposed by 
Nebuchadnezzar and carried as a captive to 
Babylon. In him, therefore, was vested the 
regal authority, and on him, as such, the 
command of the returning captives was 
bestowed by Cyrus, who on that occasion, 
according to a Masonic tradition, presented 
to him the sword which Nebuchadnezzar 
had received from his grandfather, Je- 
hoiachin. 

As soon as the decree of the Persian 
monarch had been promulgated to his 
Jewish subjects, the tribes of Judah and 
Benjamin, with the priests and Levites, 



assembled at Babylon, and prepared to re- 
turn to Jerusalem, for the purpose of re- 
building the Temple. Some few from the 
other tribes, whose love of their country 
and its ancient worship had not been ob- 
literated by the luxuries of the Babylonian 
court, united with the followers of Zerub- 
babel, and accompanied him to Jerusalem. 
The greater number, however, remained ; 
and even of the priests, who were divided 
into twenty-four courses, only four courses 
returned, who, however, divided themselves, 
each class into six, so as again to make up 
the old number. Cyrus also restored to the 
Jews the greater part of the sacred vessels 
of the Temple which had been carried 
away by Nebuchadnezzar, and five thousand 
and four hundred were received by Zerub- 
babel, the remainder being brought back, 
many years after, by Ezra. Only forty-two 
thousand three hundred and sixty Israelites, 
exclusive of servants and slaves, accom- 
panied Zerubbabel, out of whom he se- 
lected seven thousand of the most valiant, 
whom he placed as an advanced guard at 
the head of the people. Their progress 
homewards was not altogether unattended 
with danger ; for tradition informs us that 
at the river Euphrates they were opposed 
by the Assyrians, who, incited by the temp- 
tation of the vast amount of golden vessels 
which they were carrying, drew up in hos- 
tile array, and, notwithstanding the remon- 
strances of the Jews, and the edict of Cyrus, 
disputed their passage. Zerubbabel, how- 
ever, repulsed the enemy with such ardor 
as to ensure a signal victory, most of the 
Assyrians having been slain in the battle, or 
drowned in their attempt to cross the river 
in their retreat. The rest of the journey 
was uninterrupted, and, after a march of 
four months, Zerubbabel arrived at Jerusa- 
lem, with his weary followers, at seven 
o'clock in the morning of the 22d of June, 
five hundred and thirty-five years before 
Christ. 

During their captivity, the Jews had con- 
tinued, without intermission, to practise the 
rights of Freemasonry, and had established 
at various places regular Lodges in Chaldea. 
Especially, according to the Rabbinical tra- 
ditions, had they instituted their mystic fra- 
ternity at Naharda, on the Euphrates; and, 
according to the same authority, we are in- 
formed that Zerubbabel carried with him to 
Jerusalem all the secret knowledge which 
was the property of that Institution, and es- 
tablished a similar fraternity in Judea. This 
coincides with, and gives additional strength 
to, the traditions of the Royal Arch degree. 

As soon as the pious pilgrims had arrived 
at Jerusalem, and taken a needful rest of 
seven days, a tabernacle for the tempora- 
ry purposes of divine worship was erected 



910 



ZERUBBABEL 



ZERUBBABEL 



near the ruins of the ancient Temple, and 
a Council was called, in which Zerubbabel 
presided as King, Jeshua as High Priest, 
and Haggai as Scribe, or principal officer 
of State. It was there determined to com- 
mence the building of the second Temple 
upon the same holy spot which had been 
occupied by the first, and the people 
liberally contributed sixty-one thousand 
drachms of gold, and five thousand minas 
of silver, or nearly a quarter of a million of 
dollars, towards defraying the expenses; a 
sum which sinks into utter insignificance, 
when compared with the immense amount 
appropriated by David and Solomon to the 
construction of their Temple. 

The site having been thus determined 
upon, it was found necessary to begin by 
removing the rubbish of the old Temple, 
which still encumbered the earth, and pre- 
vented the workmen from making the nec- 
essary arrangements for laying the founda- 
tion. It was during this operation that an 
important discovery was made by three so- 
journers, who had not originally accom- 
panied Zerubbabel, but who, sojourning 
some time longer at Babylon, followed their 
countrymen at a later period, and had ar- 
rived at Jerusalem just in time to assist 
in the removal of the rubbish. These three 
sojourners, whose fortune it was to discover 
that stone of foundation, so intimately con- 
nected with the history of Freemasonry, 
and to which we have before had repeated 
occasion to allude, are supposed by a Ma- 
sonic tradition to have been Esdras, Zacha- 
riah, and Nehemiah, the three holy men, 
who, for refusing to worship the golden 
image, had been thrown by Nebuchadnez- 
zar into a fiery furnace, from which they 
emerged uninjured. In the Chaldee lan- 
guage, they were known by the names of 
Shadrach, Meshach, and Abed-nego. It was 
in penetrating into some of the subterra- 
nean vaults, that the Masonic stone of 
foundation, with other important myste- 
ries connected with it, were discovered by 
the three fortunate sojourners, and presented 
by them to Zerubbabel and his companions 
Jeshua and Haggai, whose traditionary 
knowledge of Masonry, which they had 
received in a direct line from the builders 
of the first Temple, enabled them at once to 
appreciate the great importance of these 
treasures. 

As soon as that wonderful discovery was 
made, on which depends not only the ex- 
istence of the Royal Arch degree, but the 
most important mystery of Freemasonry, 
the Jews proceeded on a certain day, be- 
fore the rising of the sun, to lay the founda- 
tion-stone of the second Temple; and for 
that purpose, we are told, Zerubbabel se- 
lected that stone of foundation which had 



been discovered by the three sojourners. 
On this occasion, we learn that the young 
rejoiced with shouts and acclamations, but 
that the ancient people disturbed them 
with their groans and lamentations, when 
they reflected on the superb magnificence 
of the first Temple, and compared it with 
the expected inferiority of the present 
structure. As in the building of the first 
Temple, so in this, the Tyrians and Sido- 
nians Were engaged to furnish the timber 
from the forests of Lebanon, and to conduct 
it in the same manner on floats by sea to 
Joppa. 

Scarcely had the workmen well com- 
menced their labors, when they were inter- 
rupted by the Samaritans, who made ap- 
plication to be permitted to unite with 
them in the construction of the Temple. 
But the Jews, who looked upon them as 
idolaters, refused to accept of their ser- 
vices. The Samaritans in consequence be- 
came their bitter enemies, and so prevailed, 
by misrepresentations, with the ministers 
of Cyrus, as to cause them to put such ob- 
structions in the way of the construction of 
the edifice as seriously to impede its prog- 
ress for several years. With such diffi- 
culty and danger were the works conducted 
during this period, that the workmen were 
compelled to labor with the trowel in one 
hand and the sword in the other. To com- 
memorate these worthy craftsmen, who were 
thus ready, either to fight or to labor in the 
cause of God, as circumstances might re- 
quire, the sword and trowel crosswise, or, 
as the heralds would say, en saltire, have 
been placed upon the Royal Arch Tracing- 
Board or Carpet of our English brethren. 
In the American ritual this expressive sym- 
bol of valor and piety has been unfortu- 
nately omitted. 

In the seventh year after the restoration 
of the Jews, Cyrus, their friend and bene- 
factor died, and his son Cambyses, in Scrip- 
ture called Ahasuerus, ascended the throne. 
The Samaritans and the other enemies of 
the Jews, now becoming bolder in their 
designs, succeeded in obtaining from Cam- 
byses a peremptory order for the stoppage 
of all the works at Jerusalem, and the 
Temple consequently remained in an un- 
finished state until the second year of 
the reign of Darius, the successor of Cam- 
byses. 

Darius appears to have had, like Cyrus, 
a great friendship for the Israelites, and 
especially for Zerubbabel, with whom he 
was well acquainted in his youth. We are 
informed, as an evidence of this, that, when 
a private man, he made a vow, that if he 
should ever ascend the throne, he would 
restore all the vessels of the Temple that 
had been retained by Cyrus. Zerubbabel, 



ZERUBBABEL 



ZINNENDORF 



911 



being well aware of the friendly disposition 
of the king, determined, immediately after 
his accession to power, to make a personal 
application to him for his assistance and 
protection in rebuilding the Temple. Ac- 
cordingly he departed from Jerusalem, and 
after a journey full of peril, in which he 
was continually attacked by parties of 
his enemies, he was arrested as a spy by 
the Persian guards in the vicinity of 
Babylon, and carried in chains before 
Darius, who however immediately recog- 
nized him as the friend and companion of 
his youth, and ordering him instantly to be 
released from his bonds, invited him to be 
present at a magnificent feast which he was 
about to give to the Court. It is said that 
on this occasion, Zerubbabel, having ex- 
plained to Darius the occasion of his visit, 
implored the interposition of his authority 
for the protection of the Israelites engaged 
in the restoration of the Temple. The 
king promised to grant all his requests, 
provided he would reveal to him the secrets 
of Freemasonry. But this the faithful 
prince at once refused to do. He declined 
the favor of the monarch at the price of 
his infamy, and expressed his willingness 
rather to meet death or exile, than to vio- 
late his sacred obligations as a Mason. 
This firmness and fidelity only raised his 
character still higher in the estimation of 
Darius, who seems, indeed, to have been 
endowed with many noble qualities both 
of heart and mind. 

It was on this occasion, at the feast given 
by King Darius, that, agreeably to the 
custom of Eastern monarchs, he proposed 
to his courtiers the question whether the 
power of wine, women, or the king, was the 
strongest. Answers were made by different 
persons, assigning to each of these the pre- 
cedency in power; but when Zerubbabel 
was called on to assert his opinion, he de- 
clared that though the power of wine and 
of the king might be great, that of women 
was still greater, but that above all things 
truth bore the victory. Josephus says that 
the sentiments of Zerubbabel having been 
deemed to contain the most wisdom, the 
king commanded him to ask something 
over and above what he had promised as 
the prize of the victor in the philosophic 
discussion. Zerubbabel then called upon 
the monarch to fulfil the vow that he had 
made in his youth, to rebuild the Temple, 
and restore the vessels that had been taken 
away by Nebuchadnezzar. The king forth- 
with granted his request, promised him the 
most ample protection in the future prose- 
cution of the works, and sent him home to 
Jerusalem laden with honors, and under 
the conduct of an escort. 

Henceforth, although from time to time 



annoyed by their adversaries, the builders 
met with no serious obstruction, and finally, 
twenty years after its commencement, in 
the sixth year of the reign of Darius, and 
on the third day of the month Adar, 515 
years b. c, the Temple was completed, the 
cope-stone celebrated, and the house sol- 
emnly dedicated to Jehovah with the great- 
est joy. 

After this we hear nothing further of 
Zerubabbel, nor is the time or manner of 
his death either recorded in Scripture or 
preserved by Masonic tradition. We have, 
however, reason for believing that he lived 
to a good old age, since we find no suc- 
cessor of him mentioned until Artaxerxes 
appointed Ezra as the Governor of Judea, 
fifty-seven years after the completion of 
the Temple. 

Zinnendorf, Joiiann Wilhelm 
Ton. Few men made more noise in Ger- 
man Masonry, or had warmer friends or 
more bitter enemies, than Johann Wilhelm 
Ellenberger, who, in consequence of his 
adoption by his mother's brother, took sub- 
sequently the title of Von Zinnendorf, by 
which he is universally known. He was 
born at Halle, August 10, 1731. He was 
initiated into Masonry at the place of his 
birth. He afterwards removed to Berlin, 
where he received the appointment of 
General Staff Surgeon, and chief of the 
medical corps of the army. There he 
joined the Lodge of the Three Globes, 
and became an ardent disciple of the Rite 
of Strict Observance, in which he took the 
Order name of Eques a lapide nigro. He 
was elected Master of the Scottish Lodge. 
He had the absolute control of the funds 
of the Order, but refusing to render any 
account of the disposition which he had 
made of them, an investigation was com- 
menced. Upon this, Zinnendorf withdrew 
from the Rite, and sentence of excommuni- 
cation was immediately afterwards pro- 
nounced against him. 

Zinnendorf in return declared the Strict 
Observance an imposture, and denounced 
its theory of the Templar origin of Ma- 
sonry as false. 

In the meantime, he sent his friend Hans 
Carl Baumann to Stockholm, that he might 
receive manuscripts of the degrees of the 
Swedish system which had been promised 
him by Carl Friederich von Eckleff, Scottish 
Grand Master of the Chapter in that city. 
Baumann returned with the manuscripts, 
which, however, it appears from a subse- 
quent declaration made by the Duke of 
Sudermania, were very imperfect. 

But, imperfect as they were, out of them 
Zinnendorf constructed a new Rite in op- 
position to the Strict Observance. Pos- 
sessed of great talent and energy, and, his 



912 



ZINNENDORF 



ZOROASTER 



enemies said, of but little scrupulousness as 
to means, he succeeded in attracting to him 
many friends and followers. In 1766, he 
established at Potsdam the Lodge "Min- 
erval," and in 1767, at Berlin, the Lodge 
of the "Three Golden Keys." Masons 
were found to give him countenance and 
assistance in other places, so that in June 
24, 1770, twelve Lodges of his system were 
enabled to unite in the formation of a body 
which they called the Grand Lodge of all 
the Freemasons of Germany. 

The success of this body, under the ad- 
verse circumstances by which it was sur- 
rounded, can only be attributed to the 
ability and energy of its founder, as well 
as to the freedom with which he made use 
of every means for its advancement with- 
out any reference to their want of firmness. 
Having induced the Prince of Hesse- 
Darmstadt to accept the Grand Mastership, 
he succeeded, through his influence, in ob- 
taining the recognition and alliance of the 
Grand Lodge of England in 1773 ; but that 
body seven years after withdrew from the 
connection. In 1774, Zinnendorf secured 
the protectorship of the king of Prussia for 
his Grand Lodge. Thus patronized, the 
Grand Lodge of Germany rapidly ex- 
tended its influence and increased in 
growth, so that in 1778 it had thirty-four 
Lodges under its immediatejurisdiction, and 
provincial Lodges were established in Aus- 
tria, Silesia, Pomerania, Lower Saxony, 
and Russia. Findel explains this great ac- 
cession of strength by supposing that it 
could only have been the consequence of 
the ardent desire of the German Masons to 
obtain the promised revelations of the high 
degrees of the system of Zinnendorf. 

In 1774, Zinnendorf had been elected 
Grand Master, which office he held until 
his death. 

But he had his difficulties to encounter. 
In the Lodge " Royal York," at Berlin, he 
found an active and powerful antagonist. 
The Duke of Sudermania, Grand Master of 
Sweden, in an official document issued in 
1777, declared that the Warrant which had 
been granted by Eckleff to Zinnendorf, and 
on the strength of which he had founded his 
Grand Lodge, was spurious and unauthor- 
ized; the Grand Lodge of Sweden pro- 
nounced him to be a fomenter of disturb- 
ances and an insolent calumniator of the 
Swedish Grand Master, and in 1780 the 
Grand Lodge of England withdrew from 
its alliance. 

But Zinnendorf was undismayed. Hav- 
ing quit the service of the government in 
1779, he made a journey to Sweden in an 
unsuccessful effort to secure all the docu- 
ments connected with the Swedish system. 
Returning hence, he continued to preside 



over the Grand Lodge with unabated zeal 
and undiminished vigor until his death, 
which took place June 6, 1782. 

Von Zinnendorf undoubtedly committed 
many errors, but we cannot withhold from 
him the praise of having earnestly sought 
to introduce into German Masonry a better 
system than the one which was prevail- 
ing in the last quarter of the eighteenth 
century. 

Zinnendorf, Rite of. The Rite 
invented by Count Von Zinnendorf, and 
fabricated out of imperfect copies of the 
Swedish system, with additions from the 
Illuminism of Avignon and the reveries of 
Swedenborg. It consisted of seven degrees, 
divided into three sections as follows : 

I. Blue Masonry. 

1. Apprentice. 

2. Fellow Craft. 

3. Master. 
II. Red Masonry. 

4. Scottish Apprentice and Fellow 

Craft. 

5. Scottish Master. 
III. Capitular Masonry. 

6. Favorite of St. John. 

7. Chapter of the Elect. 

It was practised by the Grand Lodge of 
Germany, which had been established by 
Zinnendorf, and by the Lodges of its obe- 
dience. 

Zion. Mount Zion was the south-west- 
ern of the three hills which constituted the 
high table-land on which Jerusalem was 
built. It was the royal residence, and 
hence it is often called " the city of David." 
The name is sometimes used as synonymous 
with Jerusalem. 

Zizon. This is said, in one of the In- 
effable degrees of the Scottish Rite, to be 
the name of the balustrade before the Sanc- 
tum Sanctorum. There is no such word in 
Hebrew, but it may be a corruption of the 
Talmudic $<J*f, ziza, which Buxtorf (Lex. 
lalm.) defines as " a beam, a little beam, a 
small rafter." 

Zodiac, Masonic. [Zodiaque Magon- 
nique.) A series of twelve degrees, named 
after the twelve signs of the Zodiac, the 
first being the Ram. It was in the series 
of the Metropolitan Chapter of France, and 
in the manuscript collection of Peuvret. 

Zoroaster. More correctly, Zarathus- 
tra. He was the legislator and prophet of 
the ancient Bactrians, out of whose doc- 
trines the modern religion of the Parsees 
has been developed. As to the age in 
which Zoroaster flourished, there have been 
the greatest discrepancies among the an- 
cient authorities. The earliest of the Greek 
writers who mentions his name is Xanthus 



ZOROASTER 



ZOROASTER 



913 



of Lydia, and he places his era at about 
600 years before the Trojan war, which 
would be about 1800 years before Christ. 
Aristotle and Eudoxus say that he lived 
6000 years before Plato ; while Berosus, the 
Babylonian historian, makes him a king 
of Babylon, and the founder of a dynasty 
which reigned over Babylon between 2200 
and 2000 b. c. The Parsees are more mod- 
erate in their calculations, and say that 
their prophet was a contemporary of Hys- 
taspes, the father of Darius, and accord- 
ingly place his era at 550 b. c. Haug, how- 
ever, in his Essays on the Sacred Language, 
etc., of the Parsees, declares that this suppo- 
sition is utterly groundless. He thinks 
that we can, under no circumstances, assign 
him a later date than 1000 B. c, and is not 
even disinclined to place his era much ear- 
lier, and make him a contemporary of 
Moses. 

Bro. Albert Pike, who has devoted much 
labor to the investigation of this confused 
subject of the Zoroastrian era, says, in an 
able article in Mackey's National Freemason, 
(vol. iii., No. 3:) 

" In the year 1903 before Alexander, or 
2234 b. c, a Zarathustrian king of Media 
conquered Babylon. The religion even 
then had degenerated into Magism, and 
was of unknown age. The unfortunate 
theory that Vitacpa, one of the most effi- 
cient allies of Zarathustra, was the father 
of Darius Hystaspes, has long ago been set 
at rest. In the Chaldean lists of Berosus, 
as found in the Armenian edition of Euse- 
bius, the name Zoroaster appears as that of 
the Median conqueror of Babylon ; but he 
can only have received this title from being 
a follower of Zarathustra and professing his 
religion. He was preceded by a series of 
eighty-four Median kings; and the real 
Zarathustra lived in Bactria long before 
the tide of emigration had flowed thence 
into Media. Aristotle and Eudoxus, ac- 
cording to Pliny, place Zarathustra 6000 
years before the death of Plato ; Hermippus, 
5000 years before the Trojan war. Plato 
died 348 B. c. ; so that the two dates sub- 
stantially agree, making the date of Zara- 
thustra's reign 6300 or 6350 B. c. ; and I 
have no doubt that this is not far from the 
truth." 

Bunsen, however, (God in History, vol. 
1, b. iii., ch. vi., p. 276,) speaks of Zara- 
thustra Spitama as living under the reign 
of Vistaspa towards the year 3000 b. c, 
certainly not later than towards 2500 B. c. 
He calls him " one of the mightiest intel- 
lects and one of the greatest men of all 
time; " and he says of him : "Accounted 
by his contemporaries a blasphemer, athe- 
ist, and firebrand worthy of death ; regarded 
even by his own adherents, after some cen- 
5P 58 



turies, as the founder of magic, by others 
as a sorcerer and deceiver, he was, never- 
theless, recognized already by Hippocrates 
as a great spiritual hero, and esteemed the 
earliest sage of a primeval epoch — reaching 
back to 5000 years before their date — by 
Eudoxus, Plato, and Aristotle." 

The name of this great reformer is always 
spelled in the Zendavesta as Zarathustra, 
with which is often coupled /Spitama ; this, 
Haug says, was the family name, while the 
former was his surname, and hence both he 
and Bunsen designate him as Zarathustra 
Spitama. The Greeks corrupted Zarathus- 
tra into Zarastrades and Zoroastres, and the 
Romans into Zoroaster, by which name he 
has always, until recently, been known to 
Europeans. His home was in Bactria, an 
ancient country of Asia between the Oxus 
River on the north and the Caucasian range 
of mountains on the south, and in the im- 
mediate vicinity, therefore, of the primal 
seat of the Aryan race, one of whose first 
emigrations, indeed, was into Bactria. 

The religion of Zoroaster finds its origin 
in a social, political, and religious schism 
of the Bactrian Iranians from the primi- 
tive Aryans. These latter led a nomadic 
and pastoral life in their native home, and 
continued the same habits after their emi- 
gration. But a portion of these tribes, 
whom Haug calls "the proper Iranians," 
becoming weary of these wanderings, after 
they had reached the highlands of Bactria 
abandoned the pastoral and wandering life 
of their ancestors, and directed their atten- 
tion to agriculture. This political secession 
was soon followed by wars, principally of a 
predatory kind, waged, for the purpose of 
booty, by the nomadic Aryans on the agri- 
cultural settlements of the Iranians, whose 
rich fields were tempting objects to the 
spoiler. 

The political estrangement was speedily 
and naturally followed by a religious one. 
It was at this time that Zoroaster appeared, 
and, denouncing the nature-worship of the 
old Aryan faith, established his spiritual 
religion, in which, says Bunsen, "the an- 
tagonisms of light and darkness, of sun- 
shine and storm, become transformed into 
antagonisms of good and evil, of powers 
exerting a beneficent or corrupting influence 
on the mind." 

The doctrine of pure Zoroastrianism was 
monotheistic. The Supreme Being was 
called Ahuramazda, and Haug says that 
Zoroaster's conception of him was perfectly 
identical with the Jewish notice of Jehovah. 
He is called " the Creator of the earthly 
and spiritual life, the Lord of the whole 
universe, at whose hands are all the crea- 
tures." He is wisdom and intellect; the 
light itself, and the source of light; the 



914 



ZOROASTER 



ZURTHOST 



rewarder of the virtuous and the puuisher 
of the wicked. 

The dualistie doctrine of Ormuzd and 
Ahrimanes, which has falsely been attrib- 
uted to Zoroaster, was in reality the develop- 
ment of a later corruption of the Zoroasteric 
teaching. But the great reformer sought 
to solve the puzzling question of the origin 
of evil in the world, by supposing that there 
existed in Ahuramazda two spirits, inhe- 
rent in his nature, the one positive and the 
other negative. All that was good was real, 
existent ; while the absence of that reality 
was a non-existence or evil. Evil was the 
absence of good as darkness was the absence 
of light. 

Zoroaster taught the idea of a future life 
and the immortality of the soul. The doc- 
trine of the resurrection is one of the prin- 
cipal dogmas of the Zendavesta. He 
also clearly inculcated the belief of a heaven 
and a hell. The former called the house 
of hymns, because the angels were supposed 
to sing hymns .there ; the latter the house 
of destruction, and to it were relentlessly 
consigned the poets and priests of the old 
Aryan religion. 

The doctrine of sacred names, so familiar 
to the Hebrews, was also taught by Zoro- 
aster. In one of the Yashts, a portion of 
the Zendavesta, Ahuramazda tells Zara- 



thustra that the utterance of one of his 
sacred names, of which he enumerates 
twenty, is the best protection from evil. 
Of these names, one is ahmi, " I am," and 
another, ahmi yat ahmi, " I am who I am." 
The reader will be reminded here of the 
holy name in Exodus, Ehyeh asher Ehyeh, 
or " I am that I am." 

The doctrine of Zoroaster was not for- 
ever confined to Bactria, but passed over 
into other countries ; nor in the transmis- 
sion did it fail to suffer some corruption. 
From its original seat it spread into Media, 
and under the name of Magism, or the doc- 
trine of the Magavas, i. e./the mighty ones, 
was incorporated at Babylon with the Chal- 
dean philosophy, whence we find its traces 
in the Rabbinism and the Kabbalism of the 
Hebrews. It was carried, too, into Persia, 
where it has been developed into the mod- 
ern and still existing sect of the Parsees, 
of whom we now find two divisions, the 
conservatives and liberals ; the former culti- 
vating the whole modified doctrine of Zoro- 
aster, and the latter retaining much of the 
doctrine, but rejecting to a very great ex- 
tent the ceremonial ritual. 

Zurthost. The name given by the 
modern Parsees to Zarathustra or Zoro- 
aster. They call him their prophet, and their 
religious sect the Zarthosti community. 



INDEX 



A ARON, 1. 

il. Aaron's Rod, 1. 

Ab, 1. 

Abacus, 1. 

Abaddon, 1. 

Abbreviations, 1. 

Abda, 3. 

Abdamon, 3. 

Abelites, 3. 

Abibalk, 3. 

Abide by. See Stand to and 

abide by, 3. 
Abif, 3. 
Abiram, 4. 
Able, 4. 
Ablution, 5. 
Abnet, 5. 
Aborigines, 5. 
Abrac, 5. 
Abracadabra, 5. 
Abraham, 5. 

Abraham, Antoine Firmin, 6. 
Abraxas, 6. 

Stones, 6. 
Absence, 7. 
Acacia, 7. 
Acacian, 9. 
Academy, 9. 

of Ancients or of Secrets, 9. 

of Sages, 9. 

of Secrets. See Academy of 
Ancients, 9. 

of Sublime Masters of the 
Luminous Ring, 9. 

of True Masons, 9. 

Platonic, 10. 
Acanthus, 10. 
Accepted, 10. 
Acclamation, 11. 
Accolade, 11. 
Accord, 11. 

Accusation. See Charge, 11. 
Accuser, 11. 
Aceldama, 11. 
Acerellos, R. S., 11. 
Achad, 11. 

Acharon Schilton, 12. 
Achias, 12. 
Achishar, 12. 
Achtariel, 12. 
Acknowledged, 12. 
Acousmatici, 12. 
Acquittal, 12. 
Acta Latomorum, 13. 
Acting Grand Master, 13. 
Active Lodge, 13. 



Active Member, 13. 

Actual Past Masters, 13. 

Adad, 13. 

Adam, 13. 

Adams, John Quincy, 14. 

Adar, 14. 

Adarel, 14. 

Addresses, Masonic, 14. 

Adelph, 15. 

Adept, 15. 

Prince, 16. 

the, 16. 
Adeptus Adoptatus, 16. 

Coronatus, 16. 

Exemptus, 16. 
Adhering Mason, 16. 
Adjournment, 16. 
Admiration, Sign of, 17. 
Admission, 17. 
Admonition, 17. 
Adonai, 17. 
Adonhiram, 18. 
Adonhiramite Masonry, 18. 
Adoniram, 21. 
Adoniramite Masonry. See 

Adonhiramite Masonry, 21. 
Adonis, Mysteries of, 21. 
Adoption, Masonic, 26. 
Adoptive Masonry, 27. 

American, 33. 

Egyptian, 34. 
Adoration, 34. 
Advanced, 34. 
Advancement, Hurried, 34. 
Advtum, 37. 
.Eneid, 37. 
.Eon, 37. 

iEra Architectonica, 37. 
Affiliated Mason, 37. 
Affirmation, 38. 
Africa, 38. 
African Architects, Order of, 38. 

Brother, 41. 

Brothers, 41. 

Builders. See African 
Architects, 41. 

Lodges. See Negro Lodges, 
41. 
Agapse, 41. 
Agate, 42. 

Stone of, 42. 
Age, Lawful, 42. 

Masonic, 42. 
Agla, 43. 

Agnostus, Irenseus, 43. 
Agnus Dei, 43. 



Agrippa, Henry Cornelius, 43. 
Ahabath Olam, 45. 
Ahiah, 46. 
Ahiman Rezon, 46. 
Ahisar. See Achishar, 49. 
Aholiab, 49. 
Ahriman, 50. 
Aichmalotarch, 50. 
Aid and Assistance, 50. 
Aitcheson - Haven Manuscript, 

51. 
Aix-la-Chapelle, 51. 
Akirop, 52. 
Alabama, 52. 
Alapa, 52. 
Alarm, 52. 

Alban, St. See Saint Alban, 53. 
Albertus Magnus, 53. 
Albrecht, Henry Christoph, 53. 
Alchemy, 53. 

Aldworth, the Hon. Mrs., 54. 
Alethophile, 55. 
Alexander I., 55. 
Alexandria, School of, 55. 
Alfader, 55. 
Algabil, 56. 

Alincourt, Francois d', 56. 
Allegiance, 56. 
Allegory, 56. 
Allocution, 56. 
Allowed, 56. 
All-Seeing Eye, 57. 
All-Souls' Day, 57. 
Almanac, Masonic, 57. 
Almighty, 57. 
Almond-Tree, 57. 
Almoner, 58. 
Alms-Box, 58. 
Almsgiving, 58. 
Alnwick Manuscript, 58. 
Al-om-Jah, 58. 
Aloyau, Societe de 1\ 58. 
Alpha and Omega, 58. 
Alphabet, Angels', 59. 

Hebrew, 59. 

Masonic. See Cipher, 59. 

Samaritan, 59. 
Alpina, 59. 
Altar, 60. 
Altenberg, Congress of, 60. 

Lodge at, 61. 
Amaranth, 61. 
Amar-jah, 61. 
Amazons, Order of, 61. 
Amen, 61. 
Amendment, 61. 

915 



916 



INDEX. 



American Mysteries, 62. 

Rite, 62. 
Ameth. See Kmeth, 63. 
Amethyst, 63. 
Amicists, Order of, 63. 
Amis Reunis, Loge des, 63. 
Ammon. See Amun, 63. 
Amrnonitish War, 63. 
Amphibalus. See Saint Am- 

phibalus, 63. 
Amulet. See Talisman, 63. 
Amun, 63. 
Anachronism, 63. 
Anagram, 64. 
Ananiah, 64. 
Anchor and Ark, 64. 

Knight of the. See Knight 
of the Anchor, 65. 

Order of Knights and La- 
dies of the, 65. 
Ancient and Accepted Rite. See 
Scottish Rite, 65. 

Craft Masonry, 65. 

Free and Accepted Ma- 
sons, 65. 

Masons, 65. 

Reformed Rite, 68. 

of Days, 68. 
Ancients. See Ancient Ma- 
sons, 68. 
Ancient, The, 68. 

York Masons, 68. 
Anderson, James, 68. 

Manuscript, 68. 
Andrea, John Valentine, 69. 
Andre, Christopher, 69. 
Andrew, Apprentice and Fellow 
Craft of St., 69. 

Cross of St. See Cross, St. 
Andrew's, 69. 

Favorite of St., 69. 

Grand Scotch Knight of. 
See Knight of St. Andrew, 
69. 
Androgynous Degrees, 69. 

Masonry, 70. 
Angel, 70. 

Angelic Brothers, 70. 
Angels' Alphabet. See Alpha- 
bet, Angels', 70. 
Angerona, 70. 
Angle, 70. 
Angular Triad, 70. 
Animal Worship, 70. 
Ann ales Chronologiques, 71. 

Originis Magni Galliarum 
Orientis, etc., 71. 
Anniversary. See Festivals, 71. 
Anno Depositionis, 71. 

Hebraico, 71. 

Inventionis, 71. 

Lucis, 71. 

Mundi, 71. 

Ordinis, 71. 
Annuaire, 71. 
Annual Communication, 71. 

Proceedings, 71. 
Annuities, 71. 
Anointing, 71. 
Anonymous Society, 72. 
Ansyreeh, 72. 
Antediluvian Masonry, 72. 
Anthem, 72. 
Anti-Masonic Books, 72. 



Anti-Masonic Party, 75. 
Anti-Masonry, 76. 
Antin, Duke d', 76. 
Antipodeans, 76. 
Antiquity, Lodge of, 76. 

Manuscript, 76. 

of Freemasonry, 77. 
Anton, Dr. Carl Gottlob von, 78. 

Hieronymus, 78. 
Ape and Lion, Knight of the. 
See Knight of the Ape and 
Lion, 79. 
Aphanism, 79. 
Apocalypse, Masonry of the, 79. 

Order of the, 80. 
Apocalyptic Degrees, 80. 
Aporrheta, 80. 
Appeal, Right of, 81. 
Appendant Orders, 81. 
Apple-Tree Tavern, 81. 
Apprenti, 81. 

Apprentice. See Apprentice, 
Entered, 81. 

Architect, 81. 
Perfect, 81. 
Prussian, 81. 

Cohen, 81. 

Egyptian, 81. 

Entered, 81. 

Hermetic, 82. 

Kabbalistic, 82. 

Mason, 82. • 

Masoness, 82. 

Masoness, Egyptian, 82. 

Mystic, 82. 

of Paracelsus, 82. 

of the Egyptian Secrets, 82. 

Philosopher, by the No. 3, 
83. 
Hermetic, 83. 
to the No. 9, 83. 

Pillar. See Prentice Pil- 
lar, 83. 

Scottish, 83. 

Theosophist, 83. 
Apron, 83. 

Araunah. See Oman, 85. 
Arbitration, 85. 
Arcana, 85. 
Arcani Disciplina, 85. 
Arch, Antiquity of, 85. 

Catenarian. See Catenarian 
Arch, 85. 

of Enoch, 85. 

of Heaven, 85. 

of Solomon, Royal, 85. 

of Steel, 85. 

of Zerubbabel, Royal, 85. 

Royal. See Royal Arch, 85. 
Archaeology, 85. 
Archetype, 86. 
Architect, 86. 

African. See African Archi- 
tects, 86. 

by 3, 5, and 7, Grand, 86. 

Grand, 86. 

Master. See Grand 
Master Architect, 86. 

Little, 86. 

of Solomon, 86. 

Perfect, 86. 

Perfect and Sublime Grand, 
86. 
Architectonicus, 86. 



Architecture, 86. 

Piece of, 87. 
Archives, 87. 

Grand Guardian of the, 87. 
Keeper of the, 87. 
Archiviste, 87. 
Ardarel, 87. 
Arelim, 87. 
Areopagus, 87. 
Arithmetic, 87. 
Ark, 87. 

and Anchor. See Anchor 
and Ark, 87. 

and Dove, 87. 

Mariners. See Royal Ark 
Mariners, 87. 

Noah's, 87. 

of the Covenant, 87. 

Substitute, 88. 
Arkite Worship, 89. 
Armenbiische, 89. 
Armes, 89. 
Armiger, 89. 
Armory, 89. 
Arms of Masonry, 89. 
Arras, Primordial Chapter of, 

90. 
Arrest of Charter, 90. 
Arthusius, Gotthardus, 90. 
Art, Royal. See Royal Art, 90. 
Arts, 90. 

Liberal. See Liberal Arts 
and Sciences, 90. 
Ascension Day, 90. 
Ashe, D. D., Rev. Jonathan, 90. 
Asher, Dr. Carl Wilhelm, 91. 
Ashlar, 91, 
Ashmole, Elias, 91. 
Asia, Initiated Knights and 
Brothers of, 92. 

Perfect Initiates of, 92. 
Ask ; Seek, Knock, 92. 
Aspirant, 92. 
Assassins, 92. 

of the Third Degree, 93. 
Assembly, 93. 

Assistance. See Aid and Assist- 
ance, 94. 
Associates of the Temple, 94. 
Association, 94. 
Astrsea, 94. 
Astronomy, 94. 
Asylum, 94. 

for Aged Freemasons, 94. 
Atelier, 94. 
Atheist, 95. 
Athelstan, 95. 
Athol Masons, 95. 
Attendance. See Absence, 95. 
Attouchement, 95. 
Attributes, 95. 
Atwood, Henry C, 95. 
Atys, 95. 
Auditor, 95. 
Aufseher, 96. 

Augustine, St. See Saint Au- 
gustine, 96. 
Aum, 96. 
Aumont, 96. 
Auserw'ahlter, 96. 
Austin . See Saint Augustine, 96. 
Australasia, 96. 
Austria, 96. 
Authentic, 97. 



INDEX. 



917 



Authenticity of the Scriptures, 

97. 
Autopsy, 97. 
Auxiliary Degrees, 97. 
Avenue, 97. 

Avignon, Illuminati of, 97. 
Avouchment. See Vouching, 97. 
Award, 97. 
Ayes and Noes, 97. 
Aynon, 97. 
Azariah, 97. 

BAAL, 98. 
Babel, 98. 
Babylon, 98. 

Bed Cross of, 99. 
Babylonish Captivity. See Cap- 
tivity, 99. 

Pass, 99. 
Back, 99. 

Bacon, Francis, 99. 
Baculus, 100. 
Baden, 101. 
Badge, 101. 

of a Mason, 102. 

Boyal Arch, 102. 
Bafomet. See Baphomet, 102. 
Bag, 102. 
Bagulkal, 102. 
Bahrdt, Karl Fred., 102. 
Baldachin, 102. 
Baldrick, 102. 
Baldwyn II., 102. 

Encampment, 102. 
Balkis, 103. 
BaUot, 103. 

Box, 104. 

Beconsiderationofthe. See 
Eec.of theBal., 104. 

Secrecy of the, 105. 

Unanimity of the, 105. 
Balsam o, Joseph. See Caglios- 

tro, 105. 
Baltimore Convention, 105. 
Baluster, 106. 
Balzac, Louis Charles, 106. 
Banners, Boyal Arch, 106. 
Banquet. See Table-Lodge, 107. 
Baphomet, 107. 
Baptism, Masonic, 107. 
Bard, 108. 
Bastard, 108. 

Barefeet. SeeDiscalceation,108. 
Barruel, Abbe, 108. 
Basket, 109. 
Basle, Congress of, 109. 
Baton, 109. 
Bat Parliament, 109. 
Bavaria, 109. 
Bay Tree, 109. 

Bazot, Etienne Francois, 110. 
B. D. S. P. H. G. F., 110. 
Beadle, 110. 
Beaton, Mrs., 110. 
Beaucenifer, 110. 
Beauchaine, 110. 
Beauseant, 110. 
Beauty, 111. 

and Bands, 111. 
Becker. See Johnson, 111. 

Budolph Zacharias, 111. 
BSdarride, The Brothers, 111. 
Beehive, 111. 
Behavior, 111. 



j Behold Your Master, 112. 
Bel, 112. 
Belenus, 112. 
Belgium, 112. 
Belief, Beligious, 112. 
Bells, 112. 
Benac, 112. 
Bendekar, 112. 
Benedict XIV., 113. 
Benediction, 113. 
Beneficiary, 113. 
Benefit Fund, 113. 
Benevolence, "113. 

Fund of, 113. 
Bengabee, 113. 
Bengal, 113. 
Benjamin, 114. 
Benkhurim, 114. 
Benyah, 111. 
Berith, 114. 
Berlin, 114. 
Bernard, David, 114. 

Saint, 114. 
Beryl, 114. 

Beyerle, Francois Louis de, 114. 
Bezaleel, 114. 
Bible, 114. 

Bearer, 115. 
Bibliography, 115. 
Bielfeld, Jacob Frederick, 115. 
Birkhead, Matthew, 115. 
Black, 115. 

Ball, 115. 
Black-board, 116. 
Black Brothers,' Order of the, 116 
Blazing Star, 116. 

Order of the, 118. 
Blessing. See Benediction, 118. 
Blind, 118. 
Blindness, 118. 
Blow, 118. 
Blue, 119. 

Blanket, 120. 

Degrees, 120. 

Lodge, 120. 

Masonry, 120. 

Master, 120. 
Board of General Purposes, 120. 

of Belief. See Belief, Board 
of, 120. 
Boaz, 120. 
Bode, Johann Joachim Chris- 

toph, 120. 
Boeber, Johann, 121. 
Boehmen, Jacob, 121. 
Bohemann, Karl Adolf, 121. 
Bohemia, 121. 
Bombay, 121. 
Bonaim, 121. 
Bondman, 122. 
Bone, 122. 

Box, 122. 
Bonneville, Chevalier de, 122. 

Nicolas de, 122. 
Book of Charges, 122. 

of Constitutions, 122. 

guarded by the Tiler's 
Sword, 124. 

of Gold, 124. 

of the Law, 124. 
Books, Anti-Masonic. See Anti- 
Masonic Books, 125. 
Border, Tesselated. See Tessel- 
ated Border, J 25. 



Bourn, 125. 
Box-Master, 125. 
Boys' School, 125. 
Brahmanism, 125. 
Brazen Serpent. See Serpent 
and Cross, 125. 
Knight of the. See Knight 
of the Brazen Serpent, 125 
Brazil, 125. 

Bread, Consecrated, 126. 
Breadth of the Lodge. See Form 

of the Lodge, 126. 
Breast, 126. 
Breastplate, 126. 
Breast, The Faithful, 128. 
Breast to Breast. See Five Points 

of Fellowship, 128. 
Brethren, 128. 

of the Bridge. See Bridge 

Builders, etc., 128. 

of the Mystic Tie, 128. 

Bridge Builders of the Middle 

Ages, 128. 
Brief, 130. 
Bright, 130. 

Broached Thurnel, 130. 
Broken Column, 131. 
Brother, 131. 
Brotherhood, 131. 
Brotherly Kiss. See Kiss, Fra- 
ternal, 131. 
Love, 131. 
Brothers of the Bosy Cross. See 

Bosicrucians, 132. 
Browne, John, 132. 
Bru. See Vielle Brit, Bite of, 132. 
Bruce, Bobert, 132. 
Briin, Abraham Van, 133. 
Brunswick, Congress of, 133. 
Buenos Ayres, 133. 
Buh, 133. 

Buhle, Johann Gottlieb, 133. 
Builder, 133. 

Smitten. See Smitten Build- 
er, 133. 
Builders, Corporations of. See 

Stonemasons of the MiddU 

Ages, 133. 
Bui, 133. 
Bull, Papal, 133. 
Bulletin, 134. 
Bunyan, John, 134. 
Burdens, Bearers of, 134. 
Burial, 134. 
Burning Bush ; 134. 
Burnes, James, 135. 
Burns, Bobert, 135. 
Business, 135. 
Byblos, 135. 
By-Laws, 135. 

CABALA, 126. 
Cabiric Mysteries, 136. 
Cable Tow, 136. 
Cable Tow's Length, 136. 
Cabul, 136. 
Cadet-Gassicourt,Charles Louis, 

137. 
Cadmillus, 137. 
Caduceus, 137. 
Csementarius, 137. 
Cagliostro, 138. 
Cahier, 143. 
Cairns, 143. 



918 



INDEX. 



Calcott, Wellins, 143. 
Calendar, 143. 
California, 144. 
Calling Off, 144. 

On, 145. 
Calumny. See Back, 145. 
Calvary, 145. 
Camp, 146. 

Campe, Joachim Heinrich, 146. 
Canada, 146. 
Candidate, 146. 

Candidates, Advancement of. 
See Advancement, Hurried, 
146. 
Candlestick, Golden, 146. 
Canopy, 147. 

Clouded, 147. 
Canzler, Carl Christian, 147. 
Cape-Stone, 147. 
Capitular Degrees, 147. 

Masonry, 148. 
Captain General, 148. 
of the Guard, 148. 
of the Host, 148. 
Captivity, 148. 
Carausius, 149. 
Carbonarism, 149. 
Carbuncle, 150. 
Cardinal Points, 150. 

Virtues, 150. 
Carlile, Richard, 150. 
Carpet, 150. 
Casmaran, 150. 
Cassia, 150. 
Castellan, 151. 
Casting Voice or Vote, 151. 
Catafalque, 151. 
Catch Questions, 151. 
Catechism, 151. 
Catenarian Arch, 151. 
Catharine II., 151. 
Caution, 152. 
Cavern, 152. 
Cedars of Lebanon, 152. 
Celebration, 153. 
Celestial Alphabet. See Alpha- 
bet of Angels, 153. 
Celtic Mysteries. See Druidism, 

153. 
Celts, 153. 
Cement, 153. 

Cemeteries, Masonic, 153. 
Censer, 153,. 
Censor, 153. 
Censure, 153. 
Centaine, Order of, 153. 
Centennial, 154. 
Centralists, 154. 

Central Point. See Point with- 
in a Circle, 154. 
Centre, Opening on the, 154. 
Cephas, 154. 
Ceremonies, 154. 

Master of. See Master of 
Ceremonies, 154. 
Ceres, 154. 

Cerneau, Joseph, 154. 
Certificate, 154. 
Chaillou de Joinville, 155. 
Chain, Mystic, 155. 
of Flowers, 155. 
of Union. See Chain, Mys- 
. tic, 155. 
Triangular, 155. 



Chair, 155. 

Master in the, 155. 
Oriental, 155. 
Passing the, 155. 
Chairman, 155. 
Chaldea, 155. 

Chaldeans or Chaldees, 156. 
Chalice, 156. 

Chalk, Charcoal, and Clay, 156. 
Chamber, Middle. See Middle 
Chamber, 156. 
of Reflection, 156. 
Chancellor, 156. 
Grand, 156. 
Chaos, 156. 

Disentangled, 156. 
Chapeau, 156. 
Chapel, 157. 

St. Mary's, 157. 
Chapiter, 157. 
Chaplain, 157. 

Grand, 157. 
Chapter, 157. 

General Grand. See Gen- 
eral Grand Chapter, 157. 
Grand. See Grand Chapter, 

157. 
Mason, 157. 
Masonry, 157. 
Rose Croix. See Rose 

Croix, Prince of, 157. 
Royal Arch, 157. 
Chapters, Irish. See Irish 

Chapters, 157. 
Characteristic Name. See Or- 
der Name, 157. 
Charcoal. See Chalk, etc., 157. 
Charge, 157. 
Charges, 157. 

of 1722, 158. 
Charity, 158. 

Committee. See Committee 

on Charity, 158. 
Fund, 158. 
Charlatan, 159. 
Charlemagne, 159. 
Charles Martel, 159. 
I. and II., 159. 
XIII., 159. . 

Order of, 159. 
Charleston, 159. 

Charms, Magical. See Talis- 
man, 159. 
Chart, 159. 
Charter, 159. 
Chartered Lodge, 160. 
Charter Member, 160. 

of Cologne. See Cologne, 

Charter of, 160. 
of Transmission. See Trans- 
mission, Charter of, 160. 
Chasidim, 160. 
Chastanier, Benedict, 160. 
Chastity, 160. 
Chasuble, 160. 
Checkered Floor. See Mosaic 

Pavement, 160. 
Chef-d'oeuvre, 160. 
Chereau, Antoine Guilliaume, 

160. 
Cherubim, 161. 
Chesed, 161. 
Chevalier, 161. 
I Chibbelum, 161. 



\ Chicago, Congress of, 161. 
I Chief of the Tabernacle, 161. 

of the Twelve Tribes, 161. 
Chiefs of Masonry, 161. 
Chili, 161. 
China, 161. 

Chinese Secret Societies, 162. 
Chisel, 162. 
Chivalry, 162. 
Christ, Order of, 162. 
Christianization of Freemason- 
ry, 162. 
Church, Freemasons of the, 163. 
Cipher Writing, 163. 
Circle, 165. 

Circular Temples, 165. 
Circumambulation, Rite of, 165. 
Circumspection, 166. 
City of David, 166. 

of the Great King, 166. 
Civilization and Freemasonry, 

166. 
Clandestine, 167. 

Lodge, 167. 

Mason, 167. 
Clare, Martin, 167. 
Classification of Masons, 167. 
Clay Ground, 167. 
Clean Hands. 168. 
Cleave, 168. 
Clefts of the Rocks, 168. 
Clement XII., 168. 
Clerks of Strict Observance, 

168. 
Clermont, Chapter of, 169. 

College of, 169. 

Count of, 169. 
Clinton, De Witt, 169. 
Closing, 169. 
Clothed, 170. 
Clothing the Lodge, 170. 
Clouded Canopy. See Canopy, 

Clouded, 170. 
Cloud, Pillar of. See Pillar of 

Fire and Cloud, 170. 
Cloudy, 170. 
Clubs, 170. 

Coat of the Tiler, 170. 
Cochleus, 170. 
Cock, 170. 
Cockade, 171. 
Cockle Shell, 171. 
Coetus, 171. 
Coflin, 171. 
Cohen, 171. 
Cohens, Elected. See Pascalis, 

Martin, 171. 
Cole, Benjamin, 171. 

Manuscript, 171. 

Samuel, 171. 
Collar, 171. 

Colleges, Masonic, 172. 
Collegia Artificum, 172. 
Collegium, 172. 
Cologne, Cathedral of, 172. 

Charter of, 173. 

Congress of, 174. 
Colonial Lodges, 174. 
Colorado, 174. 
Colors, Symbolism of, 174. 
Columbia, British, 174. 

District of, 175. 
Column, 175. 
Combination of Masons, 175. 



INDEX. 



919 



Commander, 175. 

Grand. See Grand Com- 
mander, 175. 

in-Chief, 175. 
Commandery, 175. 

Grand, 176. 
Committee, 176. 

General, 176. 

of Charity, 176. 

of Finance, 176. 

on Foreign Correspondence, 
176. 

Private, 178. 

Eeport of. See Report of a 
Committee, 178. 
Common Gavel. See Gavel, 178. 
Communication, 178. 

Grand, 178. 

of Degrees, 178. 

Quarterly, 179. 
Communion of the Brethren. 
See Bread, Consecrated, 179. 
Como, 179. 
Compagnon, 179. 
Compagnonage, 179. 
Compagnons de la Tour, 181. 
Companion, 181. 
Compasses, 181, 
Composite, 181. 
Concealment of the Body. See 

Aphanism, 181. 
Conclave, 181. 
Concordists, 181. 
Confederacies, 182. 
Conference Lodges, 182. 
Conferring Degrees, 182. 
Confusion of Tongues, 182. 
Congregations, 182. ' 
Congresses, Masonic, 182. 
Consecration, 182. 

Elements of, 182. 
Conservators of Masonry, 182. 

Grand. See Grand Con- 
servators, 183. 
Consistory, 183. 

Grand. See Grand Con- 
sistory, 183. 
Constable, Grand, 183. 
Constantine. See Bed Cross of 

Home and Constantine, 183. 
Constituted Legally, 183. 
Constitution of a Lodge, 183. 
Constitutions of 1762, 183. 

of 1786, 184. 

Old. See Records, Old, 185. 

Secret. See Secret Consti- 
tutions, 185. 
Consummatum est, 185. 
Contemplative, 185. 
Continental Lodges, 185. 
Contumacy, 185. 
Convention, 185. 

Night, 185. 
Conversation, 185. 
Convocation, 185. 

Grand, 185. 
Cooke's Manuscript, 185. 
Cope-Stone. See Cape-Stone, 186. 
Cord, Hindu Sacred. See Zen- 
naar, 186. 

Silver. See Silver Cord, 186. 

Threefold. See Threefold 
Cord, 186. 
Cordon, 186. 



Corinthian Order, 186. 
Corner, North-East. See North- 
East Corner, 186. 
Stone, Symbolism of the, 
186. 
Corn of Nourishment, 187. 

Wine, and Oil, 187. 
Cornucopia, 187. 
Correspondence. See Committee 
on Foreign Correspondence, 
187. 
Corresponding Grand Secretary, 

187. 
Corybantes, Mysteries of, 187. 
Cosmopolite, 188. 
Council, 188. 

Chamber, 188. 

Grand. See Grand Council, 

188. 
of Knights of the Bed Cross, 

188. 
of Boyal and Select Masters, 

,188. 
of Boyal Masters, 188. 
of Select Masters, 188. 
of the Trinity, 188. 
Supreme. See Supreme 
Council, 188. 
Courtesy, 188. 
Coustos, John, 188. 
Couvreur, 190. 
Couvrir le Temple, 190. 
Covenant of Masonry, 190. 
Covering of the Lodge, 191. 
Cowan, 191. 
Craft, 192. 

Masonry, Ancient. See 
Ancient Craft Masonry, 
192. 
Crafted, 192. 
Craftsman, 192. 
Create, 192. 
Creation, 192. 
Creed, A Mason's, 192. 
Creuzer, Georg Fred., 193. ' 
Crimes, Masonic, 193. 
Cromlech, 193. 
Cromwell, 193. 
Cross, 194. 

Double. See Cross, Patri- 
archal, 195. 
Jerusalem, 195. 
Maltese, 195. 
of Constantine. See Laba- 

rum, 195. 
of Salem, 195. 
Passion, 195. 
Patriarchal, 195. 
St. Andrew's, 196. 
Tau, 196. 
Templar, 196. 
Teutonic, 196. 
Thrice Illustrious Order of 

the, 196. 
Triple. See Cross of Salem, 
196. 
Cross-Bearing Men, 196. 
Crossing the Biver, 196. 
Cross, Jeremy L., 196. 
Cross-legged Knights, 197. 

Masons, 197. 
Crotona, 197. 
Crow, 197. 
Crown, 197. 



Crown, Knightof the. SeeKnight 

of the Crown, 197. 

Princesses of the, 197. 

Crowned Martyrs. See Four 

Crowned Martyrs, 197. 
Crowning of Masonry, 197. 
Crucefix, Bobert T., 197. 
Crucifix, 198. 
Crusades, 198. 
Crux Ansata, 198. 
Crypt, 199. 
Cryptic Degrees, 199. 

Masonry, 199. 
Cteis, 199. 
Cubical Stone, 199. 
Cubit, 199. 
Culdees, 199. 
Cunning, 199. 
Cup of Bitterness, 200. 
Curetes, 200. 
Curiositv, 200. 
Curious* 200. 
Customs, Ancient. See Usages, 

in Addendum. 
Cynocephalus, 200. 
Cyrus, 200. 

DA COSTA HYPPOLITO, 
Jose, 200. 
Daduchos, 201. 
Dagger, 201. 
Dais, 201. 

Dalcho, M.D., Fred., 201. 
Damascus, 202. 
Dame, 202. 
Dames of Mt. Tabor, 202. 

the Order of St. John, 202. 
Damoisel, 202. 
Dan, 202. 
Danger, 202. 
Dannebrog, 203. 
Dantzic, 203. 
Darius, 203. 
Darkness, 203. 

Darmstadt, Grand Lodge of, 203. 
D'Assigny, Doctor Fifield, 203. 
Dates, Masonic. See Calendar ; 

204. 
Dathan, 204. 

Daughter, Mason's. See Ma- 
son's Wife and Daughter. 
204. 

of a Mason, 204. 
David, 204. 

Shield of. See Shield of 
David, 204. 
Dazard, Michel Francois, 204. 
Deacon, 204. 

Deacon's Bod. See Rod, Dea- 
con's, 204. 
Deaf and Dumb, 204. 
Death, 205. 

of the Mysteries, 205. 
Debate, 205. 
Decalogue, 205. 
Decius, 206. 
Declaration of Candidates, 206. 

the Master, 206. 
Decorations, 206. 
Dedication of a Lodge, 206. 

the Temple, 209. 
Defamation. See Rack, 210. 
Definition of Freemasonry, 210. 
Deformity, 210. 



920 



INDEX. 



Degrees, 210. 

Ancient Craft. See Ancient 

Craft Masonry, 211. 
Androgynous, 211. 
Apocalyptic. See Apoca- 
lyptic Degrees, 211. 
High. SeeHautes Grades, 

211. 
Honorary. See Honorary 

Degrees, 211. 
Ineffable. See Ineffable 

Degrees, 211. 
of Chivalry, 211. 
of Knowledge, 211. 
Philosophical. See Philo- 
sophical Degrees, 211. 
Symbolic. See Symbolic 
Degrees, 211. 
Deism, 211. 
Deity. See Grand Architect of 

the Universe, 212. 
Delalande, Charles Florent Jac- 
ques, 212. 
Joseph Jer6me Francois, 
212. 
Delaunay, Francois H. Stanis- 
laus, 212. 
Delaware, 212. 
Delegates, 212. 
Delta, 212. 
Demeter, 212. 
Demit, 212. 
Denmark, 212. 
Deposite, 213. 

Year of. See Anno Depo- 
sitions, 213. 
Depth of the Lodge, 213. 
Deputation, 213. 
Depute Grand Master, 213. 
Deputy, 213. 

Grand Chapter, 213. 

Master, 213. 
Lodge, 214. 
Master, 214. 
Dermott, Laurence, 214. 
Derwentwater, 214. 
Desaguliers, John Theophilus, 

214. 
Des Etangs, Nicholas Charles, 

216. 
Design of Freemasonry, 217. 
Destruction of the Temple, 

217. 
Detached Degrees, 217. 
Deuchar Charters, 217. 
Deus Meumque Jus, 218. 
Development, 218. 
Device, 218. 
Devoir, 219. 

of a Knight, 219. 
Devotions, 219. 
Dialectics, 219. 
Diamond, 219. 
Dieseal, 219. 

Dieu et mon Droit. See Deus 
Meumque Jus, 219. 
le Veut, 219. 
Dignitaries, 219. 
Dimit, 219.' 
Diocesan, 222. 
Dionysian Architects, 222. 

Mysteries, 222. 
Dionysus, 223. 
Diploma, 223. 



Director of Ceremonies, Grand, 

223. 
Directory, 223. 

Roman Helvetic, 223. 
Discalceation, Rite of, 223. 
Disciplina Arcani. See Disci- 
pline of the Secret, 224. 
Discipline, 224. 

of the Secret, 224. 
Discovery of the Body. See 
Euresis, 226. 

Year of the, 226. 
Dispensation, 226. 

Lodges under. See Lodges 
under Dispensation, 226. 
Dispensations of Religion, 226. 
Dispersion of Mankind, 227. 
Disputes, 228. 
Distinctive Title, 228. 
Distress, Sign of. See Sign of 

Distress, 228. 
District Deputy Grand Master, 
228. 

Grand Lodges, 228. 
Documents, Three Oldest. See 

Krause, 228. 
Dog, 228. 
Dolmen, 228. 

Dominican Republic, 228. 
Donats, 228. 
Door, 228. 
Doric Order, 228. 
Dormant Lodge, 229. 
Dormer, 229. 
Dotage, 229. 
Double Cube, 229. 

Headed Eagle. See Eagle, 
Double-Headed, 229. 
Dove, 229. 
Draeseke, Johann Heinrich 

Bernhardt, 229. 
Drake, M. D., Francis, 229. 
Dramatic Literature of Mason- 
ry, 229. 
Dresden, Congress of, 230. 
Dress of a Mason. See Clothed, 

230. 
Drop Cloth, 230. 
Druidical Mysteries, 230. 
Druses, 231. 
Duad, 231. 
Dualism, 231. 
Dub, 232. 
Due East and West, 232. 

Examination, 232. 

Form, 232. 

Guard, 232. 
Duelling, 232. 
Dues, 232. 
Dumbness, 232. 
Dummy, 232. 
Dunckerley, Thomas, 232. 
Dupaty, Louis Emanuel Charles 

Mercier, 235. 
Duty, 235. 

EAGLE, 235. 
and Pelican, Knight of the. 
See Knight of the Eagle 
and Pelican, 236. 
Double-Headed, 236. 
Knight of the. See Knight 

of the Eagle, 237. 
Knight of the American. 



See Knight of the Ameri- 
can Eagle, 237. 
Eagle, Knight of the Black. See 
Knight of the Black Ea- 
gle, 237. 
Knight of the Gold. See 
Knight of the Gold Ea- 
gle, 237. 
Knight of the Prussian. See 
Knight of the Prussian 
Eagle, 237. 
Knight of the Red. See 
Knight of the Red Eagle, 
237. 
Knight of the White and 
Black. See Knight of the 
White andBlackEagle,237 
Eagles, Knight of the Two 
Crowned. See Knight of the 
Two Crowned Eagles, 237. 
Ear of Corn, 237. 

the Listening, 237. 
Earthen Pan, 237. 
East, 237. 

and West, Knight of the. 
See Knight of the East 
and West, 238. 
Grand, 238. 
Indies. See India. 
Knight of the. See Knight 
of the East, 238. 
Easter, 238. 

Monday, 238. 
Eastern Star, Order of the, 238. 
East Port, 238. 
Eavesdropper, 238. 
Ebony Box, 238. 
Eclectic Masonry, 238. 
Rite, 239. 
Union, 239. 
Ecossais, 239. 

Architect, Perfect, 239. 
English, 239. 
Faithful, 239. 
French, 239. 
Grand, 240. 

Architect, 240. 
Master, 240. 
Knight, 240. 
Master, 240. 
Novice, 240. 
of Clermont, 240. 
of England, 240. 
of Franville, 240. 
of Hiram, 240. 
of Messina, 240. 
of Montpellier, 240. 
of Naples, 240. 
of Perfection, 240. 
of Prussia, 240. 
of St. Andrew, 240. 
of St. George, 240. 
of the Forty, 240. 
of the Lodge of Prince Ed- 
ward, 240. 
of the Sacred Vault of 

James VI., 240. 
of the Three J. J. J., 240. 
of Toulouse, 240. 
of the Triple Triangle, 240. 
Parisian, 240. 
Perfect, 240. 
Ecossism, 240. 
Ecuador, 240. 



INDEX. 



921 



Edict of Cyrus, 240. 
Edicts, 241. 
Edinburgh, 241. 

Congress of, 241. 
Edwin, 241. 
Egg, Mundane, 241. 
Eglinton Manuscript, 242. 
Egyptian Masonry. See Cagli- 
ostro, 242. 

Mysteries, 242. 

Priests, Initiations of the, 
243. 
Eheyeh asher Eheyeh, 244. 
Eight, 245. 
Eighty-One, 245. 
El, 245. 
Elchanan, 245. 
Elders, 245. 
Elect. See Elu, 245. 

Brother, 245. 

Cohens, Order of. See Pas- 
chal is, Martin, 245. 

Commander, 245. 

Grand, 245. 

Lady, Sublime, 245. 

Little English, 245. 

Master, 245. 

of Fifteen, 245. 

of London, 245. 

of Nine, 246. 

of Nine and Fifteen, 246. 

of Perignan, 246. 

of the New Jerusalem, 246. 

of the Twelve Tribes, 246. 

of Truth, Rite of, 246. 

of Twelve. See Knight Elect 
of Twelve, 246. 

Perfect, 246. 

and Sublime Mason. 
See Perfection, De- 
gree of, 246. 
. Philosopher, 246. 

Secret, Severe Inspector, 246 

Sovereign, 246. 
. Sublime, 246. 

Supreme, 246. 
Election of Officers, 246. 
Elective Officers, 246. 
Eleham. See Elchanan, 246. 
Elements, 246. 
Elephanta, 247. 
Eleusinian Mysteries, 247. 
Eleven, 249. 

Eligibility for Initiation. See 
Qualifications of Candidates, 
249. 
Elihoreph, 249. 
Elizabeth of England, 249. 

of Portugal, 249. 
Elohim, 249. 

Eloquence of Masonry, 249. 
Elu, 250. 
Elul, 250. 
Elus, 250. 
Emanation, 250. 
Emanuel, 250. 
Embassy, 250. 
Emblem, 250. 
Emerald, 251. 
Emergency, 251. 
Emergent 'Lodge, 251. 

Meeting, 251. 
Emeritus, 251. 
Emeth, 251. 

5Q 



Eminent, 251. 

Emperor of Lebanon, 251. 

Emperors of the East and West, 

251. 
Emunah, 252. 
Encampment, 252. 

General Grand, 252. 

Grand, 252. 
Encyclical, 252. 
En famille, 252. 
England, 252. 
Englet, 254. 
Engrave, 254. 
Enlightened, 254. 
Enlightenment, Shock of. See 
Shock of Enlightenment, 254. 
Enoch, 254. 

Brother, 256. 

Legend of, 256. 

Rite of, 256. 
En Soph, 257. 
Entered, 257. 

Apprentice. See Apprentice, 
257. . 
Entiek, John, 257. 
Entombment, 257. 
Entrance, Points of. See Points 
of Entrance, 257. 

Shock of. See Shock of En- 
trance, 257. 
Envy, 257. 
Eons, 257. 

Rite of the, 257. 
Ephod, 257. 
Ephraimites, 257. 
Epoch, 258. 
Epopt, 258. 
Equality, 258. 
Equerry, 258. 
Eques, 258. 

Professus, 259. 
Equilateral Triangle. See Tri- 
angle, 259. 
Equity, 259. 
Equivocation, 259. 
Eranoi, 259. 
Erica, 259. 

Ernest and Falk, 260. 
Erwin von Steinbach, 260. 
Esoteric Masonry, 260. 
Essenes, 260. 
Esther, 263. 
Eternal Life, 264. 
Eternity, 264. 

Ethics of Freemasonry, 264. 
Ethiopia, 265. 
Etymology, 265. 
Euclid, 265. 

Legend of, 265. 
Eulogy, 266. 
Eumolpus, 266. 
Eunuch, 266. 
Euphrates, 266. 
Euresis, 266. 
Evangelist. See St. John the 

Evangelist, 266. 
Evergreen, 266. 
Exalted, 266. 
Examination of Candidates, 266. 

the Ballot-Box, 267. 

Visitors, 267. 
Excavations, 267. 
Excellent, 267. 

Masons, 267. 



Excellent Master, 267. 

Most. See Most Excellent, 

267. 
Right. See Right Excel- 
lent, 268. 
Super. See Super Excel- 
lent, 268. 
Very. See Very Excellent, 
268. 
Exclusion, 268. 

Exclusiveness of Masonry, 268. 
Excuse, 269. 

Executive Powers of a Grand 

Lodge. See Grand Lodge, 269. 

Exemplification of the Work, 

269. 
Exoteric, 269. 
Expert, 269. 
Expositions, ?69. 
Expulsion, 270. 

Extended Wings of the Cheru- 
bim, 271. 
Extent of the Lodge, 271. 
External Qualifications, 271. 
Extinct Lodge, 271. 
Extra Communication, 271. 
Extraneous, 271. 
Extrusion, 271. 

Eye. See All-Seeing Eye, 271. 
Ezekiel, Temple of. See Temple 

of Ezekiel, 271. 
Ezel, 271. 
Ezra, 271. 

F.\, 272. 
Fabre - Palaprat, Bernard 
Raymond, 272. 
Faculty of Abrac, 272. 
Faith, 272. 
Faithful Breast. See Breast, 

the Faithful, 272. 
Fall of Water. See Waterfall, 

272. 
Family Lodge, 272. 
Fasces, 272. 

Favorite Brother of St. Andrew, 
272. 
St. John, 272. 
Feast, 272. 

Feasts of the Order, 272. 
Feeling, 272. 
Fees of Honor, 272. 
Felicity, Order of, 272. 
Feld Loge, 273. 
Fellow, 273. 
Craft, 273. 

Perfect Architect, 273. 
Fellowship, Five Points of. See 

Points of Fellowship, 273. 
Female Masonry. See Adoption, 
Bite of, 273. 
Masons, 273. 
Fendeurs, 273. 
Ferdinand IV., 274. 
VI., 274. 
VII., 274. 
Fervency, 274. 
Fessler, Ignaz Aurelius, 274. 

Rite of, 275. 
Festivals, 276. 
Fidelity. See Fides, 276. 
Fides, 276. 
Fiducial Sign, 276. 
Fifteen, 276. 



922 



INDEX. 



Finances, 277. 
Finch, William, 277. 
Fines, 277. 
Fire, 277. 

Philosophers. See TJieoso- 
phists, 277. 

Pillars of. See Pillars of 
Fire. 277. 

Purification by. See Puri- 
fication by Fire, 277. 

Worship, 277. 
Fish, 278. 
Five, 278. 

Pointed Star, 278. 

Points of Fellowship. See 
Points of Fellowship, 279. 

Senses, 279. 
Fixed Lights, 279. 
Flaming Sword, 279. 
Floats, 279. 
Floor, 279. 

Cloth, 279. 
Flooring, 279. 
Florida, 279. 
Fludd, Eobert, 280. 
Folkes, Martin, 280. 
Fool, 281. 
Footstone, 281. 
Foot to Foot, 281. 
Fords of the Jordan, 281. 
Foreign Country, 281. 
Foresters' Degrees, 281. 
Forest of Lebanon. See Leba- 
non, 281. 
Forfeiture of Charter, 281. 
Form, 281. 

of the Lodge, 282. 
Formula, 282. 
Fortitude, 282. 
Forty-Seventh Problem, 282. 
Foul, 284. 
Foundation-Stone, 284. 

of. See Stone of Founda- 
tion, 284. 
Fountain, 284. 
Four, 284. 

Crowned Martyrs, 284. 
Fourfold Cord, 287. 
Fourteen, 288. 
France, 288. 
Francis II., 290. 
Francken, Henry A., 290. 
Franc-Macon, Franc-Macon- 

nerie, 290. 
Frankfort-on-the-Main, 290. 
Franklin, Benjamin, 290. 
Frater, 291. 
Fraternally, 291. 
Fraternity, 291. 
Fraternize, 291. 
Frederick of Nassau, 291. 

the Great, 291. 

William III., 294. 
Free, 294. 

and Accepted, 294. 

Born, 294. 
Freedom, 295. 

Fervency, and Zeal, 295. 
Freeman, 295. 
Freemason, 295. 
Freemasonry, History of, 296. 
Freemasons of the Church, 297. 
Free- Will and Accord, 298. 
Freimaurer, 298. 



Freirnaurerei, 298. 

French, Benjamin Brown, 298. 

Rite, 299. 
Friendly Societies, 299. 
Friend of St. John, 299. 

Truth, 299. 
Friendship, 299. 
Fund of Benevolence, 299. 
Funds of the Lodge, 300. 
Funeral Rites. See Burial, 300. 
Furlac, 300. 

Furniture of a Lodge, 300. 
Fustier, 300. 
Future Life, 300 

G300. 
. Gabaon, 302. 
Gabaonne, 303. 
Gabor, 303. 
Gabriel, 303. 
Gaedicke, Johann Christian, 

303. " 
Galahad, 303. 
G.\ A.-. 0.\ T.\ U.\, 303. 
Garinous, 303. 
Gassicourt, Cadet de, 303. 
Gaston, John, 303. 
Gates of the Temple, 303. 
Gauntlets, 303. 
Gauge. See Twenty-four Inch 

Gauge, 303. 
Gavel, 303. 
Gebal, 304. 
Gedaliah, 304. 
Gemara. See Talmud, 304. 
General Assembly. See Assem- 
bly, 304. 
Grand Chapter, 304. 
High Priest, 305. 
Lodge, 305. 
Generalissimo, 308. 
Gentleman Mason, 308. 
Genuflection, 308. 
Geometrical Master Mason, 309. 
Geometric Points, 309. 
Geometry, 309. 
Georgia, 309. 
German Union of Two and 

Twenty, 309. 
Germany, 309. 
Ghiblim, 310. 
Gibalim, 310. 
Giblim, 310. 
Gilds, 310. 

Gilkes, Peter WiUiam, 312. 
Girdle, 312. 

Glaire, Peter Maurice, 312. 
Gleason, Benjamin, 312. 
Globe, 312. 

Glory, Symbol of, 313. 
Gloves, 313. 
Gnostics, 314. 
Goat, Riding the, 315. 
God, 315. 
Godfather, 316. 

Goethe, John Wolfgang von, 316 
Golden Candlestick, 316. 
Fleece, 316. 

Key, Knight of the. See 
Knight of the Golden Key, 
316. 
Lance, Knight of the. See 
Knight of the Golden 
Lance, 316. 



Golgotha, 316. 
Good Samaritan, 316. 
Shepherd, 317. 

Sign of the, 317. 
Goose and Gridiron, 317. 
Gormogons, 317. 
Gothic Architecture, 317. 
Constitutions, 318. 
Mysteries. See Scandina- 
vian Mysteries, 318. 
Gourgas, John James Joseph, 

318 
Grades, 318. 
Grammar, 318. 
Grand Architect, 318. 

of the Universe, 318. 
Chapter, 318. 
Commander, 319. 

of the Eastern Star, 
319. 
Conclave, 319. 
Conservators, 319. 
Consistory, 319. 
Council, 319. 
East, 319. 

Encampment. See Encamp- 
ment, Grand, 319. 
High Priest, 319. 
Inquiring Commander, 319. 
Inspector, Inquisitor Com- 
mander, 319. 
Lodge, 319. 

Manuscript, 321. 
Master, 321. 

Architect, 321. 

Mason, 321. 

of all Symbolic Lodges. 

321 
of Light, 321. 
Offerings, 321. 
Oflicers, 321. 
Orient, 322. 
Pontiff, 322. 
Principals, 322. 
Prior, 322. 
Secretary, 322. 
Stewards, 322. 

Lodge, 322. 
Tiler, 322. 
Treasurer, 322. 
Wardens, 323. 
Grasse Tilly, Alexandre Fran- 
cois Auguste Comte de, 323. 
Grave, 323. 

Greater Lights. See Lights, Sym- 
bolic, 324. 
Greece, 324. 

Mysteries in, 324. 
Green, 324. 
Greeting, 324. 
Gregorians, 324. 
Greinemann, Ludwig, 325. 
Grip, 325. 
Groton, 325. 

Ground-Floor of the Lodge, 325. 
King Solomon's Temple, 
325. 
Guard. See Due Guard, 325. 
of the Conclave. See Knight 
of the Christian Mark,325. 
Guards, 325. 

Guerrier de Dumast, 325. 
Gugomos, Baron Von, 325. 
Guibbs, 326. 



INDEX. 



923 



Guillemain de St. Victor, Louis, 

326. 
Gustavus IV., 326. 
Guttural Point of Entrance, 326. 
Gymnosophist, 326. 

H.\ A/. B.\, 326. 
Hadeeses, 326. 
Hagar, 326. 
Haggai, 326. 
Hague, The, 327. 
Hah, 327. 
Hail or Hale, 327. 
Hall Committee, 327. 

Masonic, 327. 
Hamburg, 330. 
Hand, 330. 

Left. See Left Hand, 331. 

Eight. Set Right Hand, 331. 

to Back. See Points of 
Fellowship, 331. 

to Hand. See Points of 
Fellowship, 331. 
Hanover, 331. 
Haram, Grand, 331. 
Hardie, James, 331. 
Harleian Manuscript, 331. 
Harmony, 332. 

Universal. See Mesmeric 
3Iasonry, 332. 
Harnouester, 332. 
Harodim, 332. 

Grand Chapter of, 332. 

Prince of, 333. 
Harpocrates, 333. 
Harris, Thaddeus Mason, 333. 
Hasidim, Sovereign Prince, 333. 
Hat, 333. 
Haupt-Hutte, 333. 
Hautes Grades, 333. 
Heal, 334. 
Hearing, 334. 
Heart, 334. 

of Hiram Abif, 334. 
Hecart, Gabriel Antoine Joseph, 

334. 
Height of the Lodge, 334. 
Heldmann, Dr. Friedrich, 334. 
Helmet, 334. 
Helmets, to Deposit, 335. 

to Recover, 335. 
Help. See Aid and Assistance, 

335. 
Hemming, D. D., Samuel, 335. 
Henrietta Maria, 335. 
Hemy VI., 335. 
Heredom, 335. 
Hermaimes, 336. 
Hermaphrodite, 336. 
Hermes, 336. 
Hermetic Art, 336. 

Rite, 336. 
Herodem. See Heredom, 336. 

Roval Order of. See Royal 
Order of Scotland, 336. 
Heroden, 336. 
Heroine of Jericho, 336. 
Hesed, 337. 
Hexagon, 337. 
Hieroglyphics, 337. 
Hierogrammatists, 337. 
Hierophant, 337. 
High Degrees, 337. 
Highest of Hills. 337. 



High Grades, 338. 

Priest, 338. 

Priesthood, Order of, 338. 

Priest of the Jews, 340. 

Twelve, 341. 
Hindustan, Mysteries of, 341. 
Hinnom, 342. 
Hiram, 342 ; Abif, 342 ; 

or Huram, 342. 
Hiramites, 345. 
Hiram, King of Tyre, 345. 

the Builder. See Hiram 
Abif, 346. 
Hirschau, Wilhelm von, 346. 
H.\ K.\ T.\, 346. 
Ho-hi, 346. 

Holiness to the Lord, 347. 
Holland. See Netherlands, 347. 
Holy Ghost, Knight of the. 
See Knight of the Holy 
Ghost, 347. 

Ground, 347. 

Lodge, 347. 

Name, 347. 

of Holies, 347. 

Place, 348. 

Sepulchre, Knight of the. 
See Knight of the Holy 
Sepulchre, 348. 
Honorable, 348. 
Honorarium, 348. 
Honorary Degrees, 348. 

Masons, 348. 

Members, 348. 

Thirty-thirds, 349. 
Honors, Grand, 349. 
Hoodwink, 350. 
Hope, 350. 

Manuscript, 350. 
Horn of Plenty, 350. 
Horns of the Altar, 350. 
Hoschea, 350. 
Hospitality, 350. 
Hospitaller, Knight. See Knight 

Hospitaller, 350. 
Hospitallers of Jerusalem, 351. 
Host, Captain of the. See Cap- 
tain of the Host, 351. 
Hour-Glass, 351. 
Hours, Masonic, 351. 

of Initiation, 351. 
How go Squares? 351. 
H.\ R.\ D.\ M.\, 351. 
Hu, 351. 
Humility, 352. 
Hund, Baron Von, 352. 
Hungary, 355. 
Hutchinson, William, 355. 
Hutte, 357. 
Huzza, 357. 

T A. A. T., 357. 
1. I Am that I Am, 357. 
Iatric Masonry, 357. 
Iconology, 358. 
Idaho, 358. 
Idiot, 358. 
Idolatry, 358. 

Igne Natura Renovatur In- 
tegra, 358. 
Ignorance, 358. 
Ih-Ho, 358. 
I. H. S., 358. 
Ijar, 358. 



Illinois, 358. 
Illiteracy, 359. 

Illuminated Theosophists, 359. 
Illuminati, 359. 

of Bavaria, 359. 

of Avignon. See Avignon, 

360. 
of Stockholm, 360. 
Illuminism, 360. 
Illustrious, 360. 

Elect of the Fifteen, 360. 
Imitative Societies, 360. 
Immanuel, 360. 
Immortality of the Soul, 361. 
Immovable Jewels. See Jewel* 

of a Lodge, 361. 
Implements, 361. 
Impostors, 361. 
In Activity, 362. 
Inauguration, 362. 
Incense, 362. 
Inchoate Lodges, 362. 
Incommunicable, 362. 
Incorporation, 362. 
Indefeasible, 363. 
Indelibility, 363. 
Indented Tarsel, 363. 

Tessel, 363. 
India, 363. 
Indiana, 363. 
Indifferents, 363. 
Induction, 363. 
Inductor, 363. 
Industry, 364. 
Ineffable Degrees, 364. 

Name, 364. 
Ineligible, 364. 
Information, Lawful, 364. 
Inherent Rights of a Grand 

Master, 364. 
In Hoc Signo Vinces, 365. 
Initiate, 365. 
Initiated Knight and Brother 

of Asia, 365. 
Initiate in the Egyptian Secrets, 
365. 
in the Mysteries, 365. 
in the Profound Mysteries, 
365. 
Initiation, 365. 
In Memoriam, 365. 
Inner Guard, 365. 
Innovations, 365. 
I.-. N.\ R.\ I.'., 366. 
Insignia. See Jewels of Office, 

367. 
Inspector. See Sovereign Grand 

Jnspector General, 367. 
Installation, 367. 
Installed Masters, Board of, 367. 
Installing Officer, 367. 
Instruction, 367. 

Lodge of. See Lodge of Ln- 
struction, 367. 
Instructive Tongue. See Tongue, 

the Lnstructive, 367. 
Instrumental Masonry, 367. 
Integrity, 367. 
Intemperance, 368. 
Intendant of the Building, 368. 
Intention, 368. 

Internal Preparation. See Prep- 
aration of Candidates ,368 
Qualifications, 368. 



924 



INDEX. 



Intimate Initiate, 368. 

Secretary, 368. 
Introductor and Introductress, 

368. 
Intrusting, 368. 
Investiture,- 368. 
Invincible, 368. 
Inwood, Jethro, 368. 
Ionic Order, 368. 
Iowa, 369. 
Ireland, 369. 
Irish Chapters, 370. 

Colleges, 371. 

Degrees. See Irish Chap- 
ters, 371. 
Iron Tools, 371. 
Isaac and Ishmael, 371. 
Ish Ckotzeb, 371. 

Sabal, 371. 

Sodi, 371. 
Isis, 371. 
Italy, 371. 
Izabud, 372. 

JACHIN, 372. 
Jachinai, 372. 
Jacobins, 372. 
Jacob's Ladder, 373. 
Jacques de Molay. See Molay, 

375. 
Jah, 375. 
Jamblichus, 375. 
Janitor, 376. 
Japan, 376. 
Japheth, 376. 
Jasper, 376. 

Jebusite. See Oman, 376. 
Jedadiah, 376. 
Jehoshaphat, 376. 
Jehovah, 376. 
Jekson, 381. 
Jena, Congress of, 381. 
Jephthah, 381. 

Jericho, Heroine of. See Hero- 
ine of Jericho, 381. 
Knight of. See Knight of 
Jericho, 381. 
Jermyn, Henry, 381. 
Jerusalem, 381. 

Knight of. See Knight of 

Jerusalem, 382. 
New, 382. 
Prince of. See Prince of 

Jerusalem, 382. 
Word, 382. 
Jesuits, 382. 

Jewel of an Ancient Grand Mas- 
ter, 382. 
Member's, 382. 
Jewels, Immovable. See Jewels 
of a Lodge, 382. 
Movable. See Jewels of a 

Lodge, 382. 
of a Lodge, 382. 
Official, 383. 
Precious, 383. 
Jews, Disqualification of, 383. 
Jezirah or Jetzirah, Book of, 384 
Joabert, 384. 
Joachim, Order of, 384. 
Johannite Masonry, 384. 
Johannites, 384. 
John's Brothers, 384. 
Johnson, 384. 



John the Baptist. See Saint 
John the Baptist, 385. 

the Evangelist. See Saint 
John the Evangelist, 385. 
Jones, Inigo, 385. 

Stephen, 385. 
Joppa, 386. 
Jordan, 386. 

Charles Stephen, 386. 

Fords of the, 386. 
Joseph II., 386. 
Josephus, Flavius, 386. 
Joshua, 386. 
Journey, 387. 
Journeyman, 387. 
Jova, 387. 
Jua, 387. 
Judah, 387. 

and Benjamin, 387. 
Jug Lodges, 387. 
Junior Adept, 387. 

Entered Apprentice, 387. 

Overseer, 387. 

Warden, 387. 
Jupiter, Knight of. See Knight 

of Jupiter, 387. 
Jurisdiction of a Grand Lodge, 
387. 

Lodge, 388. 

Supreme" Council, 388. 
Justice, 388. 
Justification, 388. 
Just Lodge, 388. 

KAABA, 389. 
Kabbala, 389. 
Kadiri, Order of, 392. 
Kadosh, 392, 393. 

Grand, Elect Knight, 393. 
Knight, 393. 
of the Jesuits, 393. 
Philosophic, 393. 
Prince, 393. 

of Death, 393. 
Kamea, 393. 
Kasideans, 393. 
Katharsis, 393. 
Keeper of the Seals, 393. 
Kelly, Christopher, 393. 
Key, 394. 

of Masonry. See Knight of 
the Sun, 394. 
Key-Stone, 394. 
Kilwinning, 395. 
Manuscript, 396. 
Mother Lodge, 397. 
System, 397. 
King, 397. 
Kiss, Fraternal, 397. 

of Peace, 397. 
Kloss, Georg Burkh. Franz, 397. 
Kneeling, 397. 
Knee to Knee, 397. 
Knigge, Adolph Franz Frie- 
derich Ludwig, Baron Von, 
397. 
Knighthood, 398. 
Knight, 405. 

Black. See Black Brothers, 

405. 
Commander, 405. 

of the Temple. See 
Sovereign Command- 
er of the Temple, 405. 



Knight Commander of theWhite 
and Black Eagle, 405. 
Crusader, 405. 
Elect of Fifteen, 405. 
Elect of Twelve, Sublime, 

405. 
Hospitaller. See Knight of 

Malta, 406. 
Illustrious or Illustrious 

Elect, 406. 
Jupiter, 406. 
Kadosh. 406. 

of Cromwell, 406. 
Masonic, 406. 
Mahadon, 406. 
of Asia, Initiated. See Asia, 
Initiated Knights of, 406. 
of Athens, 406. 
of Aurora, 406. 
of Beneficence, 407. 
of Brightness, 407. 
of Christ, 407. 
of Constantinople, 407* 
of Hope, 407. 
of Iris, 407. 
of Jerusalem, 407. 
of Justice, 407. 
of Malta, 407. 

Masonic, 410. 
of Masonry, Terrible, 412. 
of Palestine, 412. 
of Patmos, 412. 
of Perfumes, 412. 
of Pure Truth, 412. 
of Purity and Light, 412. 
of Rhodes, 412. 
of Rose Croix. See Hose 

Croix, 412. 
of St. Andrew, Grand Scot- 
tish, 412. 

Free 413. 

of the Thistle, 413. 
of St. John of Jerusalem, 413 

Palestine, 413. 
of the Altar, 413. 
) of the American Eagle, 413. 
of the Anchor, 413. 
of the Ape and Lion, 413. 
of the Arch, 413. 
of the Argonauts, 413. 
of the Banqueting-Table of 

the Seven Sages, 413. 
of the Black Eagle, 413. 
of the Brazen Serpent, 413. 
of the Burning Bush, 414. 
of the Chanuca, 414. 
of the Christian Mark, 414. 
of the Columns, 414. 
of the Comet, 414. 
of the Cork, 414. 
of the Courts, 414. 
of the Crown, 414. 
of the Door, 414. 
of the Dove, 414. 
of the Eagle, 414. 

and Pelican, 414. 

reversed, 414. 
of the East, 415. 

and West, 415. 
of the Eastern Star, 415. 
of the East, Victorious, 415. 

White, 416. 
of the Election, 416. 

Sublime, 416. 



INDEX. 



925 



Knight of the Golden Eagle, 416. 
Fleece, 416. 
Key, 416. 
Star, 416. 
of the Grand Arch, 416. 
of the Holy City, Benefi- 
cent, 416. 
Holy Sepulchre, 416. 
of the Interior, 416. 
of the Kabbala, 417. 
of the Lilies of the Valley, 

417. 
of the Lion, 417. 
of the Mediterranean Pass, 

417. 
of the Moon, 417. 
of the Morning Star, 417. 
of the Ninth Arch, 417. 
of the North, 417. 
of the Phoenix, 417. 
of the Prussian Eagle, 417. 
of the Purificatory, 418. 
of the Pyramid, 418. 
of the Rainbow, 418. 
of the Red Cross, 418. 

Eagle, 418. 
of the Rose, 418. 
of the Rosy and Triple 

Cross, 419. 
of the Rosy Cross, 419. 
of the Round Table, 419. 
of King Arthur, 419. 
of the Royal Axe, 419. 
of the Sacred Mountain, 

419. 
of the Sanctuary, 420. 
of the Sepulchre, 420. 
of the South, 420. 
of the Star, 420. 
of the Sun, 420. 
of the Sword, 420. 
of the Tabernacle, 420. 
of the Divine Truths, 
420. 
of the Temple, 420. 
of the Three Kings, 420, 
of the Throne, 420. 
of the Triple Cross, 420. 
Period, 420. 
Sword, 421. 
of the Two Crowned Eagles, 

421. 
of the West, 421. 
of the White and Black 

Eagle, 421. 
of the White Eagle, 421. 
of Unction, 421. 
Perfect, 421. 
Professed. See Eques, Pro- 

fessus, 421. 
Prussian, 421. 
Rower, 421. 
Royal Victorious, 421. 
Sacrificing, 421. 
Knights of the East, Council of, 

421. 
Knight Templar, 421. 

Masonic, 427. 
Knight, Victorious, 434. 
Knowledge, 434. 

Degrees of. See Degrees of 
Knowledge, 434. 
Konx Ompax, 434. 
Koran, 435. 



Krause, Carl Christian Frie- 

derich, 435. 
Kum, Kivi, 436. 

LABARUM, 437. 
Labor, 437. 
Laborare est orare, 437. 
Laborers, Statutes of, 437. 
Lacorne, 438. 
Ladder, 438. 

Brahmanical, 438. 
Jacob's. See Jacob's Lad- 
der, 438. 
Kabbalistic, 438. 
Mithraitic, 439. 
of Kadosh, 439. 
Rosicrucian, 439; 
Scandinavian, 439. 
Theological, 439. 
Ladrian, 439. 
Lady, 439. 

Lalande. See De la Lalande, 439 
Lamb, 439. 

of God. See Lamb, Paschal, 

439. 
Paschal, 439. 
Lambskin Apron. See Apron, 

439. 
Landmarks, 439. 
Language, Universal, 443. 
Lapicida, 444. 
Larmenius, Johannes Marcus, 

444. 
Larudan, Abbe, 444. 
Latin Lodge, 444. 
Latomia, 444. 
Latres, 445. 
Latumus, 445. 
Laurel Crown, 445. 
Laurens, J. L., 445. 
Laurie. See Lawrie, Alexander, 

445. 
Lawful Information. See Infor- 
mation, Lawful, 445. 
Law, Moral. See Moral Law, 445 
Oral. See Oral Law, 445. 
Parliamentary. See Parlia- 
mentary Law, 445. 
Lawrie; Alexander, 445. 
Law, Sacred. See Sacred Law, 

446. 
Laws, General. See Laws of 
Masonry, 446. 
Local. See Laws of Ma- 
sonry, 446. 
of Masonry, 446. 
Lawsuits, 446. 
Lax Observance, 446. 
Layer, 447. 
Lebanon, 447. 

Prince of. See Prince of 
Lebanon, 447. 
Le Bauld de Nans, Claude 

Etienne, 447. 
Lechangeur, 447. 
Lecture, 447. 
Lecturer, Grand, 448. 
Lectures, History of the, 448. 
Lefranc, 455. 
Left Hand, 455. 

Side, 455. 
Legally Constituted. See Con- 
stituted, Legally, 455. 
Legate, 455. 



Legend, 456. 

of Enoch. See Enoch, 456, 

of Euclid. See Euclid, 456. 

of the Craft, 456. 

of the Gild, 459. 

of the Royal Arch Degree, 

459. 
of the Third Degree, 459. 
Legislation, 462. 
Lehrling, 462. 
Leland, John, 462. 

Manuscript, 462. 
Lemanceau, 464. 
Length of the Lodge. See Ex- 
tent of the Lodge, 464. 
Lenoir, Alexandre, 464. 
Lepage, 465. 
Lerouge, Andre Joseph Etienne, 

465. 
Lesser Lights, 465. 
Lessing, Gottfried Ephraim, 

465. 
Lessons, 465. 

Letter of Application, 466. 
Letters, Patent. See Patents, 

466. 
Lettuce, 466. 
Leucht, 466. 
Level, 466. 
Levi, Eliphas, 466. 
Levite, Knight, 466. 

of the External Guard, 466. 
Levites, 466. 
Levite, Sacrificer, 466. 
Levitikon, 466. 
Levy, '466. 
Lewis, 466. 

Lexington, Congress of, 467. 
Libanus, 467. 
Libation, 467. 
Libavius, Andreas. 467. 
Liberal Arts and Sciences, 468. 
Libertas, 468. 
Libertine, 468. 
Liberty of Passage, 469. 
Library, 469. 
Lieutenant Grand Commander, 

469. 
Life, 469. 

Eternal. See Eternal Life, 

469. 
Member, 469. 
Light, 469. 

Lights, Fixed, 471; Greater, 471. 
Light, To bring to, 471. 
Ligure, 471. 
Lily, 471. 

Work, 471. 
Limbs. See Qualifications, 

Physical, 471. 
Lindner, Friederich Wilhelm, 

471. 
Line, 471. 
Linear Triad, 471. 
Lines, Parallel. See Parallel 

Lines, 471. 
Lingam, 471. 
Link, 472. 

Linnecar, Richard, 472. 
Lion's Paw, 472. 
Literature of Masonry, 47.2. 
Litigation. See Lawsuits, 432. 
Livery, 472. 
Livre d'Or, 472. 



926 



INDEX. 



Local Laws. See Laws of Ma- 
sonry, 472. 
Locke's Letter, 472. 
Lodge, 472. 

Chartered. See Chartered 

Lodge, 474. 
Clandestine. See Clandes- 
tine Lodge, 474. 
Constituted. See Consti- 
tuted, Legally, 474. 
Dormant. See Dormant 

Lodge, 474. 
Emergent. See Emergent 

Lodge, 475. 
Extinct. See Extinct Lodge, 

475. 
Holy. See Holy Lodge, 475. 
Hours, 475. 

Just. See Just Lodge, 475. 
Master, English, 475. 

French, 475. 
Occasional. See Occasional 

Lodge, 475. 
of Instruction, 475. 
of St. John, 475. 
Perfect. See Perfect Lodge, 

475. 
Regular. See Regular Lodge, 

475. 
Room, 475. 
Royal. See Royal Lodge, 

476. 
Sacred. See Sacred Lodge, 

476. 
Symbol of the, 476. 
Loge, 476. 
Logic, 476. 
Lombardy, 476. 
London, 476. 
Lost Word, 476. 
Lotus, 477. 
Louisiana, 477. 
Louveteau. See Lewis, 477. 
Lowen, 477. 
Low Twelve, 478. 
Loyalty, 478. 

Luchet, Jean Pierre Louis, Mar- 
quis de, 478. 
Luminaries, 478. 
Lustration, 478. 
Lux, 478. 

Lux e Tenebris, 478. . 
Lux Fiat et Lux Fit, 479. 
L. V. C, 479. 
Lyons, Congress of, 479. 

MAACHA, 479. 
Mac, 479. 
Macbenac, 480. 
Maccabees, 480. 
Macerio, 480. 
Macio, 480. 
Macon, 480. 
Maconetus, 480. 
Maconne, 480. 

Egyptienne, 480. 
Maconner, 480. 
Maczo, 480. 
Made, 480. 
Madman, 480. 
Magazine, 480. 
Magi, 480. 
Magic, 480. 

Squares, 481. 



Magicians, Society of the, 481. 
Magister Coementariorum, 481. 

Hospitalis. See Master of 
the Hospital, 481. 

Lapidum, 481. 

Militise Christi. See Master 
of the Soldiery of Christ, 
481. 

Perrerius, 481. 

Templi. See Master of the 
Temple,'^!. 
Magistri Comacini. See Como, 

481. 
Magnanimous, 481. 
Magnetic Masonry, 482. 
Magus, 482. 
Mah, 482. 

Maher-Shalal-Hash-Baz, 482. 
Maier, Michael, 482. 
Maine, 482. 
Maitre Macon, 482. 
Maitresse Agissante, 482. 

Macon, 482. 
Maitrise, 482. 
Major, 482. 

Illuminate, 482. 
Majority, 482. 
Make, 483. 
Malach, 483. 
Malachi, 483. 
Mallet, 483. 
Malta, 483. 

Cross of. See Cross of 
Malta, 483. 

Knight of. See Knight of 
Malta, 483. 
Maltese Cross. See Cross of 

Malta, 483. 
Man, 483. 
Mandate, 483. 

Mangourit, Michel Ange Ber- 
nard de, 483. 
Manna, Pot of, 483. . 
Manningham, Thomas, 483. 
Mantle, 484. 

of Honor, 484. 
Manual, 484. 

Point of Entrance, 484. 

Sign, 484. 
Manuscripts, 484 and 634. 
Marcheshvan, 485. 
Mark, 485. 

Man, 486. 

Master, 486. 

of the Craft, Regular, 487. 
Marks of the Craft, 487. 
Marrow in the Bone, 488. 
Marseilles, Mother Lodge of, 488. 
Marshal, 488. 
Martel, 488. 
Martha, 488. 
Martinism, 488. 
Martin, Louis Claude de St. See 

Saint Martin, 488. 
Martyr, 488. 
Martyrs, Four Crowned. See 

Four Crowned Martyrs, 488. 
Maryland, 488. 
Mason, Crowned, 489. 

Derivation of the Word, 489. 
Masoney, 490. 
Mason Hermetic, 490. 
Masonio Hall. See Hall, Ma- 
sonic, 490. 



Mason, Illustrious and Sublime 
Grand Master, 490. 
of the Secret, 490. 
Operative. See Operative 

Mason, 490. 
Perfect, 490. 
Philosopher, 490. 
Practical, 490. 
Masonry, 490. 

Operative. See Operative 

Masonry, 490. 
Origin of See Origin of 

Masonry, 490. 
Speculative. See Specula- 
tive Masonry, 490. 
Masons, Company of, 490. 
Mason, Scottish Master, 490. 
Masons, Emperor of all the, 490. 
Mason, Speculative. See Spec- 
ulative Mason, 490. 
Stone. See Stonemasons, 490 
Sublime, 490. 

Operative, 490. 
Mason's Wife and Daughter, 490. 
Mason, True, 490. 
Masoretic Points, 490. 
Massachusetts, 490. 
Massonus, 491. 

Master, Absolute Sovereign 
Grand, 491. 
ad Vitam, 491. 
Ancient, 491. 

Architect, Grand. See 
Grand Master Archi- 
tect, 491. 
Perfect, 491. 
Prussian, 491. 
Blue, 491. 
Builder, 491. 
Cohen, 491. 
Crowned, 491. 
Egyptian, 491. 
Elect. See Elect Master, 491. 
English, 491. 

Perfect, 491. 
Four Times Venerable, 491. 
Grand. See Grand Master, 

491. 
Hermetic, 491. 
Illustrious, 491. 

Symbolic, 491. 
in Israel. See Intendant 

of the Building, 491. 
in Perfect Architecture, 491. 
in the Chair, 491. 
Irish, 491. 
Kabbalistic, 492. 
Little Elect, 492. 
Mason, 492. 

Most High and Puissant, 
493. 
Wise, 493. 
Mystic, 493. 

of all Symbolic Lodges, 
Grand. See Grand Mas- 
ter of all Symbolic Lodges, 
493. 
of a Lod ge . See Worshipful 

Master, 493. 
of Cavalry, 493. 
of Ceremonies, 493. 
of Dispatches, 493. 
of Finances, 493. 
of Hamburg, Perfect, 493. 



INDEX. 



927 



Master of Infantry, 493. 
of Lodges, 493. 
of Masters, Grand, 493. 
of Paracelsus, 493. 
of Secrets, Perfect, 493. 
of St. Andrew, 493. 
ofthe Chivalry of Christ,493. 
of the Hermetic Secrets, 

Grand, 493. 
of the Hospital, 493. 
of the Key to Masonry, 

Grand, 494. 
of the Legitimate Lodges, 

Grand, 494. 
of the Palace, 494. 
of the Sages, 494. 
of the Seven Kabbalistic 

Secrets, Illustrious, 494. 
of the Temple, 494. 
of the Work, 494. 
Past. See Past Master, 494. 
Perfect. See Perfect Master, 
494. 
Architect, 494. 
Irish. See Perfect Irish 
Master, 404. 
Philosopher by the Number 
3, 494. 
by the Number 9, 494. 
Hermetic, 494. 
Private, 494. 
Provost and Judge, 494. 
Puissant Irish. See Puissant 

Irish Master, 494. 
Pythagorean, 494. 
Eoyal. See Royal Master, 

494. 
Secret. See Secret Master, 

494. 
Select. See Select Master, 

494. 
Supreme Elect, 494. 
Theosophist, 494. 
through Curiosity, 494. 
to the Number 15, 494. 
True, 494. 

Worshipful. See Worship- 
ful Master, 494. 
Materials of the Temple, 494. 
Maters, 495. 

Matriculation Book, 495. 
Mature Age, 495. 
Maul, or Setting Maul. See Mai- 
Medals, 495. [let, 495. 
Mediterranean Pass, 495. 
Meeting of a Chapter. See Con- 
vocation, 495. 
of a Lodge. See Communi- 
cation, 495. 
Meet on the Level, 495. 
Meister, 495. 

im Stuhl, 495. 
Melancthon, Philip, 495. 
Melchizedek, 495. 

Degree of, 496. 
Melech, 496. 
Melesino, Rite of, 496. 
Melita, 496. 

Member, Honorary. See Hono- 
rary Member, 496. 
Life. See Life Member, 496. 
of a Lodge, 496. 
Membership, Right of, 496. 
Memphis, Rite of, 496. 



Menatzchim, 499. 

Mental Qualifications. See 

Qualifications, 499. 
Menu, 499. 
Mercy, 499. 

Prince of. See Prince of 

Mercy, 499. 
Seat, 499. 
Meridian Sun, 499. 
Merit, 499. 

Mesmer, Friederich Anton, 499. 
Mesmeric Masonry, 499. 
Mesopolyte, 499. 
Mesouraneo, 499. 
Metals, 499. 
Metal Tools, 499. 
Metropolitan Chapter of France, 

500. 
Mexico, 500. 
Michael, 500. 
Michigan, 500. 
Microcosm. See Man, 500. 
Middle Ages, 500. 
Chamber, 500. 
Miles, 501. 

Military Lodges, 501. 
Militia, 501. 
Minerval, 501. 
Minister of State, 501. 
Minnesota, 501. 
Minor, 501. 

Illuminate, 501. 
Minute Book, 501. 
Minutes, 501. 
Misconduct, 502. 
Miserable Scald Masons. See 

Scald Miserables, 502. 
Mishna. See Talmud, 502. 
Mississippi, 502. 
Missouri, 502. 
Mistletoe, 502. 
Mithras, Mysteries of, 502. 
Mitre, 504. 
Mizraim, 504. 

Rite of, 504. 
Moabon, 505. 
Mock Masons, 505. 
Modern Rite. See French Rite, 

505. 
Moderns, 505. 
Molar t, William, 505. 
Molay, James de, 506. 
Monad, 506. 
Monitor, 506. 
Monitorial Instruction, 506. 

Sign, 506. 
Monitor, Secret. See Secret 

Monitor, 506. 
Monogram, 506. 
Montana, 506. 
Montfaucon, Prior of, 507. 
Months, Hebrew, 507. 

Masonic, 507. 
Montpellier, Hermetic Rite of, 

507. 
Monument, 507. 
Moon, 507. 
Moore, James, 508. 
Mopses, 508. 
Morality, 508. 

of Freemasonry, 508. 
Moral Law, 508. 
Moravian Brethren, 508. 
Morgan, William, 508. 



Mori ah, Mount, 508. 

Morin, Stephen, 509. 

Moritz, Carl Philipp, 509. 

Morphey, 509. 

Mortality, Symbol of, 509. 

Mortar, Untempered. See Un- 

tempered Mortar, 510. 
Mosaic Pavement, 510. 

Symbolism, 510. 
Moses, 511. 

Mossdorf, Friederich, 511. 
Most Excellent, 511. 
Master, 511. 

Puissant, 511. 

Worshipful, 511. 
Mot de Semestre, 511. 
Mother Council, 511. 

Lodge, 511. 
Motion, 512. 
Motto, 512. 
Mould, 512. 

Stone, 512. 
Mount Calvary. See Calvary, 
512. 

Moriah. See Moriah, 512. 

Sinai. See Sinai, 512. 
Mourning, 512. 
Mouth to Ear, 512. 
Movable Jewels. See Jewels of 

a lodge, 512. 
Muenter, Friederich, 512. 
Munkhouse, D. D., Rev. Rich- 
ard, 512. 
Murr, Christoph Gottlieb von, 

513. 
Muscus Domus, 513. 
Music, 513. 

Mustard Seed, Order of, 513. 
Myrtle, 513. 
Mystagogue, 513. 
Mysteries, Ancient, 513. 
Mystery, 517. 
Mystes, 517. 
Mystical, 517. 
Mysticism, 517. 
Mystic Tie, 517. 
Myth, 517. 

Historical, 518. 

Philosophical, 518. 
Mythical History, 518. 
Mythology, 518. 

NAAMAH, 519. 
Nabaiin. See Schools of the 
Prophets, 519. 
Naked, 519. 
Name of God, 519. 
Names of Lodges, 521. 
Namur, 525. 
Naphtali, 525. 
Naples, 525. 

Napoleonic Masonry, 525. 
National Grand Lodge of Ger< 

many, 525. 
Naymus Grecus, 525. 
Nazareth, 526. 
Nebraska, 526. 
Nebuchadnezzar, 526. 
Nebuzaradan, 526. 
Negro Lodges, 526. 
Neighbor, 527. 
Nekam, 527. 
Nekamah, 527. 
Nembroth, 527. 



928 



INDEX. 



Neophyte, 527. 
1ST eoplatonism, 527. 
Ne Plus Ultra, 527. 
Netherlands, 527. 
Net- Work, 528. 
Nevada, 528. 
Ne Varietur, 528. 
New Brunswick, 528. 

Hampshire, 528. 

Jersey, 528. 

York, 528. 
Nicolai, Christoph Friederich, 

528. 
Night, 529. 
Nile, 530. 

Nil nisi clavis, 530. 
Nimrod, 530. 
Nine, 530. 
Nineveh, 531. 
Nisan, 531. 
Noachidse, 531. 

Noachite, or Prussian Knight, 
531. e 

Sovereign, 532. 
Noachites, 532. 
Noah, 532. 

Precepts of, 534. 
Noffodei, 534. 
Nomenclature, 534. 
Nomination, 534. 
Non-Affiliation, 535. 
Nonesynches, 535. 
Non Nobis, 535. 

Resident, 535. 
Noorthouck, John, 535. 
North, 535. 

, Carolina, 535. 

East Corner, 536. 
Notuma, 536. 
Nova Scotia, 536. 
Novice, 537. 

Maconne, 537. 

Mythological, 537. 

Scottish, 537. 
Numbers, 537. 
Numeration by Letters, 538. 
Nursery, 538. 

OATH, 538. 
Corporal, 540. 

of the Gild, 541. 

Tiler's, 541. 
OB, 541. 
Obedience, 541. 

of a Grand Body, 541. 
Obelisk, 542. 

Objections to Freemasonry, 542. 
Obligated, 542. 
Obligation, 542. 
Oblong Square, 542. 
Observance, Clerks of Strict. See 

Clerks of Strict Observance, 
542. 

Lax. See Lax Observance. 
542. 

Relaxed, 542. 

Strict. See Strict Observ- 
ance, 542. 
Obverse, 542. 
Occasional Lodge, 543. 
Occult Masonry, 543. 

Sciences, 543. 
Occupied Territory, 543. 
Octagon, 543. 



Odd Numbers, 543. 

Offences, Masonic. See Crimes, 

Masonic, 543. 
Offerings, the Three Grand. See 
Ground-Floor of the Lodge, 
543. 
Officers, 543. 

Jewels. See Jewels, Offi- 
cial, 543. 
Office, Tenure of, 543. 
Oheb Eloah, 543. 

Karobo. See Oheb Eloah, 
543. 
Ohio, 543.' 
Oil, 544. 
Old Man, 544. 

Regulations, 544. 
Olive, 544. 

Branch in the East, Broth- 
erhood of the, 544. 
Oliver, George, 544. 
Omega. See Alpha and Omega, 

546. 
Omnific Word, 546. 
On, 546. 
Onyx, 547. 

Opening of the Lodge, 547. 
Operative Art, 549. 
Masonry, 549. 
Masons, 549. 
Option, 549. 
Oral Instruction, 549. 

Law, 551. 
Orator, 551. 
Order, 551. 
Name, 552. 
of Business, 552. 
of Christ. See Christ, Or- 
der of, 552. 
of the Temple. See Tem- 
ple, Order of the, 552. 
Rules of, 553. 
Orders of Architecture, 553. 
Egyptian, 553. 
of Knighthood, 553. 
of the Day, 554. 
Ordinacio, 554. 
Ordination, 554. 
Ordo ab chao, 554. - 
Oregon, 554. 
Organist, Grand, 554. 
Organization of Grand Lodges. 

See Grand Lodge, 554. 
Orient, 554. 

Grand. See Grand Orient, 
554. 
Commander of the, 554. 
Interior, 554. 
of France, Grand. See 

France, 555. 
Order of the, 555. 
Oriental Chair of Solomon, 555. 
Philosophy, 555. 
Rite, 555. 
Orientation, 555. 
Original Points, 555. 
Origin of Freemasonry, 556. 
Orleans, Duke of, 556. 
Ormus or Ormesius. See Rose 

Croix, Golden, 556. 
Ormuzd and Ahriman, 556. 
Ornaments of a Lodge, 556. 
Oman the Jebusite, 556. 
Orphan, 556. 



Orpheus, 557. 
Orphic Mysteries, 557. 
Osiris, 557. 

Mysteries of, 558. 
Oterfut, 558. 
Otreb, 558. 

Out of the Lodge, 558. 
Oval Temples, 558. 
Overseer, 558. 
Ox, 558. 

Oyres de Ornellas, Pracao, 558. 
Ozee, 558. 

PAGANIS, Hugo de, 559. 
Paganism, 559. 
Paine, Thomas, 559. 
Palestine, 559. 

Explorations in, 559. 

Knight of. See Knight of 
Palestine, 559. 
of St. John of. See 
Knight of St. John 
of Palestine, 559. 
Palladic Masonry, 559. 
Palladium, Order of the, 559. 
Palmer, 560. 
Pantacle, 560. 
Papworth Manuscript, 560. 
Paracelsus, 560. 

Sublime, 560. 
Parallel Lines, 560. 
Paris, Congresses of, 560. 
Parliamentary Law, 561. 
Parrot Masons, 561. 
Parsees, 561. 
Particular Lodges, 561. 
Parts, 561. 
Parvis, 561. 
Paschal Feast, 561. 
Paschalis, Martinez, 561. 
Paschal Lamb. See Lamb, Pas- 
chal, 562. 
Pas perdus, 562. 
Passages of the Jordan. See 

Fords of the Jordan, 562. 
Passed, 562. 

Passing of Conyng, 562. 
Password, 562. 
Past, 562. 

Master, 562. 
Pastophori, 563. 
Pastos, 563. 
Patents, 563. 
Patience, 563. 
Patriarchal Masonry, 563. 
Patriarch, Grand, 564. 

of the Crusades, 564. 

of the Grand Luminaiy, 564 
Patron, 564. 

Patrons of Masonry, 564. 
Paul, Confraternity of Saint, 564 

I., 564. 
Pavement, Mosaic. See Mosaic 

Pavement, 564. 
Payens, Hugh de, 564. 
P. D. E. P., 564. 
Peace, 564. 
Pectoral, 565. 

of the High Priest, 565. 
Pedal, 565. 
Pedestal, 565. 
Pedum, 565. 
Pelasgian Religion, 565. 
Peleg, 565. 



INDEX. 



929 



Pelican, 565. 

Pellegrini, Marquis of, 566. 

Penal Sign, 566. 

Penalty, 566. 

Pencil, 568. 

Penitential Sign, 568. 

Pennsylvania, 568. 

Work, 568. 
Penny, 569. 
Pentagon, 569. 
Pentagram, 569. 
Pentalpha, 569. 
Perau, Gabriel Louis Calabre, 

570. 
Perfect Ashlar. See Ashlar, 570. 

Initiates, Rite of, 570. 
Perfection, 570. 
Perfectionists, 570. 
Perfection, Lodge of, 570. 

Rite of, 571. 
Perfect Irish Master, 572. 

Lodge. See Just Lodge, 572. 

Master, 572. 

Prussian, 572. 

Union, Lodge of, 572. 
Perignan, 572. 
Periods of the Grand Architect. 

See Six Periods, 572. 
Perjury, 572. 

Pernetty, Antoine Joseph, 573. 
Perpendicular, 573. 
Persecutions, 573. 
Perseverance, 575. 

Order of, 575. 
Persia, 575. 

Persian Philosophical Rite, 576. 
Personal Merit, 576. 
Peru, 576. 
Petition for a Charter, 576. 

for a Dispensation, 577. 

for Initiation, 577. 
Peuvret, Jean Eustache, 577. 
Pha'inoteletian Society, 577. 
Phallic Worship, 577. 
Phallus. See Phallic Worship, 

578. 
Pharaxal, 578. 
Pharisees, 578. 
Phenicia, 578. 

Philadelphes, Lodge of the, 578. 
Philadelphia, 578. 
Philadelphians, Rite of the. See 

Primitive Bite, 578. 
Philalethes, Rite of the, 578. 
Philip IV., 579. 
Philippian Order, 579. 
Philocoreites, Order of, 579. 
Philo Judseus, 579. 
Philosopher, Christian, 579. 

Grand and Sublime Her- 
metic, 579. 

of Hermes, 579. 

Sublime, 579. 

Unknown, 579. 

The Little, 579. 

Unknown, 579. 
Philosopher's Stone, 579. 
Philosophic Degrees, 580. 

Scottish Rite, 580. 
Philosophy, Sublime, 580. 
Phoenix, 580. 

Physical Qualifications, 580. 
Picart's Ceremonies, 581. 
Pickaxe, 581. 

5R 



Piece of Architecture, 581. 
Pilgrim, 581. 

Penitent, 582. 
Pilgrim's Shell. See Scallop 
Shell, 582. 

Weeds, 582. 
Pilgrim Templar, 582. 

Warrior, 582. 
Pilier, 582. 
Pillar, 582. 
Pillars of Cloud and Fire, 583. 

of Enoch, 583. 

of the Porch, 583. 
Pinceau, 587. 
Pine Cone, 587. 
Pirlet, 587. 
Pius VIL, 587. 
Place, 587. 
Planche Tracee, 587. 
Plans and Designs, 587. 
Platonic Academy. See Acade- 
my, Platonic, 587. 
Plenty, 587. 
Plot Manuscript, 587. 

Robert, M. D., 587. 
Plumb, 588. 

Line, 589. 

Rule, 589. 
Plurality of Votes. See Ma- 
jority, 589. 
Poetry of Masonry, 589. 
Points, 589. 

of Entrance, Perfect, 589. 

of Fellowship, Five, 590. 

Twelve Grand. See Twelve 
Grand Points, 590. 
Point within a Circle, 590. 
Poland, 591. 
Politics, 592. 
Polkal, 592. 
Polycronicon, 592. 
Pomegranate, 592. 
Pommel, 593. 
Pontifes Freres. See Bridge 

Builders, 593. 
Pontifex. See Bridge Builders, 

593. 
Pontiff, 593. 

Grand. See Grand Pontiff, 
594. 
Poor Fellow-Soldiers of Jesus 

Christ, 594. 
Poppy, 594. 

Porch of the Temple. See Tem- 
ple of Solomon, 594. 
Porta, Gambattista, 594. 
Portugal, 594. 
Postulant, 594. 
Pot of Incense, 594. 

of Manna. See Manna, Pot 
of, 594. 
Poursuivant, 594. 
Practicus, 594. 
Prayer, 594. 
Pre- Adamite, 595. 
Precaution, 595. 
Precedency of Lodges, 595. 
Preceptor, 595. 
Preceptory, 595. 
Precious Jewels. See Jewels, 

Precious, 595. 
Preferment, 595. 
Prelate, 596. 

of Lebanon, 596. 

59 



Prentice, 596. 

Pillar, 596. 
Preparation of the Candidate, 

596. 
Preparing Brother, 596. 
President, 597. 
Presiding Officer, 597. 
Prestonian Lecture, 597. 

Lectures, 597. 
Preston, William, 597. 
Pretender, 601. 
Previous Question, 601. 
Price, Henry, 601. 
Prichard, Samuel, 601. 
Priest, 602. 

Grand High. See Gh'and 
High Priest, 602. 

High. See High Priest, 602. 

Royal, 602. 

Theosophist, 602. 
Priesthood, Order of High. See 
High Priesthood, Order of, 602 
Priestly Order, 602. 
Primitive Freemasonry, 602. 

Rite, 603. 

Scottish Rite, 604. 
Prince, 604. 

Adept. See Adept, Prince, 
604. 

Depositor, Grand, 604. 

Mason, 604. 

of Jerusalem, 604. 

of Lebanon. See Knight of 
the Royal Axe, 605. 

of Libanus, 605. 

of Mercy, 605. 

of Rose Croix. See Rose 
Croix, Prince of, 605. 

of the Captivity, 605. 

of the East, Grand, 605. 

of the Levites, 605. 

of the Royal Secret. See 
Sublime Prince of the 
Royal Secret, 605. 

of the Seven Planets, Illus- 
trious Grand, 605. 

of the Tabernacle, 605. 
Princess of the Crown, 606. 
Principal Officers, 606. 
Principals, 606. 
Principal Sojourner, 606. 
Printed Proceedings, 606. 
Prior, 607. 

Grand. See Grand Prior, 
607. 
Priory, 607. 
Prison, 607. 

Private Committee. See Com- 
mittee, Private, 607. 
Privileged Questions, 607. 
Privilege, Questions of, 607. 
Probation, 607. 
Problem, Forty-Seventh. See 

Forty-Seventh Problem, 607. 
Processions, 607. 
Proclamation, 608. 

of Cyrus, 609. • 
Profane, 609. 
Proficiency, 609. 
Pro Grand Master, 610. 
Progressive Masonry, CIO. 
Promise, 611. 
Promotion, 611. 
Proofs, 611. 



930 



INDEX. 



Property of a Lodge, 612. 

Prophet, 612. 

Prophets, Schools of the. See 

Schools of the Prophets, 612. 
Proponenda, 612. 
Proposing Candidates, 612. 
Proscription, 612. 
Proselyte of Jerusalem, 612. 
Proselytism, 612. 
Protector of Innocence, 614. 
Protocol, 614. 
Prototype, 614. 
Provincial Grand Lodge, 614. 
Master, 614. 
Officers, 614. 

Master of the Red Cross, 614. 
Provost and Judge, 614. 
Proxy Installation, 614. 

Master, 614. 
Prudence, 614. 
Prussia, 615. 
Prussian Knight. See Noachite, 

615. 
Pseudonym, 615. 
Publications, Masonic, 615. 
Public Ceremonies, 617. 
Puerility of Freemasonry, 618. 
Puissant, 620. 

Irish Master, 620. 
Pulsanti Operietur, 620. 
Punishments, Masonic, 620. 
Purchase, 620. 

Pure Freemasonry. See Prim- 
itive Freemasonry, 621. 
Purification, 621. 
Purity, 621. 

Brothers of, 621. 
Purple, 621. 

Brethren, 621. 

Lodges, 621. 
Pyron, Jean Baptiste, 621. 
Pythagoras, 622. 

School of, "622. 

QUALIFICATIONS of Can- 
didates, 623. 
Quadrivium, 624. 
Quakers, 624. 
Quarrels, 624. 
Quarries, 624. 

Quarterly Communication, 625. 
Quarternion, 625. 
Quebec, 625. 

Questions of Henry VI., 625. 
Quorum, 625. 

RABBANAIM, 626. 
Rabbinism, 626. 
Rabboni, 626. 
Ragon, J. M., 626. 
Ragotzky, Carl August, 627. 
Rains, 627. 
Raised, 627. 
Ramsay, Andrew Michael, 627. 

Rite of, 630. 
Ratisbon, 630. 
Rawlinson Manuscript, 630. 
Received and Acknowledged, 

631. 
Reception, 631. 
Recipient, 631. 
Recognition, Modes of, 631. 
Recommendation, 632. 
Reconciliation, Lodge of, 633. 



Reconsideration, Motion for, 633. 

of the Ballot, 633. 
Recorder, 633. 
Records, Old, 633. 
Rectification, 634. 
Rectified Rite. See Martinism, 
634. 
Rose Croix, Rite of. See 
Pose Croix, Pectified, 634. 
Recusant, 634. 
Red, 634. 

Cross Knight, 635. 

Knight of the. See 
Knight of the Ped 
Cross, 635. 
Legend, 635. 
of Babylon, See Baby- 
lonish Pass, 635. 
of Rome and Constan- 

tine, 635. 
Sword of Babylon, 636. 
Letters, 636. 
Reflection, Chamber of. See 

Chamber of Reflection, 636. 
Reformed Helvetic Rite, 636. 

Rite, 636. 
Refreshment, 636. 
Regalia, 637. 
Regeneration, 637. 
Regent, 637. 
Reghellini, M., 637. 
Regimental Lodge, 638. 
Register, 638. 
Registrar, Grand, 638. 
Registration, 638. 
Registry, 638. 
Regular, 638. 

Regulations. See Old Regula- 
tions, 639. 
Rehum, 639. 

Reinhold, Karl Leonhard, 639. 
Reinstatement. See Restoration, 

639. 
Rejection, 639. 
Rejoicing, 639. 
Relief, 639. 

Board of, 639. 
Religion of Masonry, 639. 
Religious Qualifications. See 

Qualifications, 641. 
Removal of Lodges, 641. 
Renouncing Masons, 641. 
Repeal, 642. 

Report of a Committee, 642. 
Reportorial Corps, 642. 
Representative of a Grand 

Lodge, 642. 
Representatives of Lodges, 642. 
Representative System, 642. 
Reprimand, 642. 
Reputation, 643. 
Residence, 643. 
Resignation of Membership, 643. 

of Office, 643. 
Resolution, 643. 
Respectable, 643. 
Response, 643. 
Restoration, 643. 
Resurrection, 644. 
Returns of Lodges, 644. 
Reuben, 644. 
Revelations of Masonry. See 

Expositions, 644. 
Reverend, 644. 



Reverential Sign, 645. 
Revival, 645. 
Revoke, 646. 
Rhetoric, 646. 
Rhode Island, 646. 
Rhodes, 646. 

Knight of. See Knight of 
Rhodes, 646. 
Ribbon, 646. 

Ridel, Cornelius Johann Ru- 
dolph, 646. 
Right Angle, 646. 
Eminent, 647. 
Excellent, 647. 
Hand, 647. 
Side, 648. 
Worshipful, 648. 
Ring, Luminous. See Academy 
of Sublime Masters of the 
Luminous Ring, 648. 
Masonic, 648. 
Rising Sun, 649. 
Rite, 649. 
Ritter, 650. 
Ritual, 650. 
Robelot, 650. 
Robert I., 650. 
Roberts' Manuscript, 650. 
Robes, 651. 

Robins, Abbe Claude, 651. 
Robison, John, 651. 
Rockwell, William Spencer, 652. 
Rod, 652. 

Deacon's, 652. 
Marshal's. See Baton, 652. 
of Iron. 652. 
Steward's, 653. 
Treasurer's. See Staff, Treas- 
urer's, 653. 
Roessler, Carl, 653. 
Roll, 653. 

Roman Colleges of Artificers, 653 
Romvel, 658. 
Rosaic System, 658. 
Rosa, Philipp Samuel, 658. 
Rose, 658. 

and Triple Cross,- 659. 
Croix, 659. 

Brethren of the, 659. 
Jacobite, 659. 
Knight, 659. 
Magnetic, 659. 
of Germany, 659. 
of Gold, Brethren of 

the, 659. 
of Heredom, 660. 
of the Dames, 660. 
of the Grand Rosary, 

660. 
Philosophic, 660. 
Prince of, 660. 
Rectified, 662. 
Sovereign Prince of, 
662. 
Knights and Ladies of the. 
See Knight of the Rose, 
662. 
Order of the, 662. 
Rosenkreuz, Christian, 663. 
Rosicrucianism, 663. 
Rosicrucian Society of England, 

666. 
Rosy Cross, 666. 
Rough Ashlar. See Ashlar, 666. 



INDEX. 



931 



Round Table, King Arthur's, 
666. 
Towers of Ireland, 666. 
Eowers. See Knight Rower, 666. 
Royal and Select Masters. See 
Council of Royal and Se- 
lect Masters, 666. 
Arch, Ancient. See Kn ijht 
of the Ninth Arch, 
666. 
Apron, 666. 
Badge, 666. 
Banners. See Banners, 

Royal Arch, 667. 
Captain, 667. 
Clothing, 667. 
Colors, 667. 
Degree, 667. 
Grand, 669. 
Jewel, 669. 
Masonry, 676. 
of Enoch, 670. 
of Ramsay, 670. 
of Solomon, 670. 
Zerubbabel, 670. 
Robes, 670. 
Tracing-Board, 670. 
Word. See Tetragram- 

maton, 671. 
Working - Tools. See 
Working- Tools, 671. 
Ark Mariners, 671. 
Arc, 671. 
Axe, 674. 
Lodge, 674. 
Master, 674. 
Order of Scotland, 675. 
Priest, 678. 

Secret, Sublime Prince of 
the. See Sublime Prince 
of the Royal Secret 678. 
R. S. Y. C. S., 678. 
Ruffians, 678. 
Rule, 679. 

Rule of the Templars, 679. 
Rulers, 680. 
Russia, 680. 

SABAISM, 680. 
Sabaoth, 680. 
Sabbath, 680. 

Sabianism. See Sabaism, 6"SI. 
Sackcloth, 681. 

Sacred Asylum of High Ma- 
sonry, 681. 
Lodge, 681. 
Sacrificant, 681. 
Sacrifice, Altar of. See Altar, 681 
Sacrifices 681. 
Saint Adhabell, 681". 
Alban, 681. 
Albans, Earl of, 682. 
Amphibalus, 682. 
Andrew, Knight of. See 
Knight of St. Andrew, 681. 
Andrew's Day, 682. 
Augustine, 682. 
Bernard, 682. 
Domingo, 682. 
Sainte Croix, Emanuel Joseph 
Guilhem de Clermont-Lodeve 
de, 683. 
Saint George's Day, 683. 
Germain, 683. 



Saint John, Favorite Brother of, 
683. 
Lodge of. See Lodge 

of St. John, 683. 
of Jerusalem, Knight 
of. See Knight of St. 
John of Jerusalem, 
683. 
John's Masonry, 683. 

Order, 683. 
John the Almoner, 683. 
the Baptist, 684. 
the Evangelist, 684. 
Leger. See Aldworth, 3Irs., 

684. 
Martin, Louis Claude, 684. 
Nicaise, 685. 
Paul's Church, 685. 
Saints John, 685. 

Festivals of. See Festivals, 
686. 
Saint Victor, Louis Guillemain 

de, 686. 
Salfi, Francesco, 686. 
Salix, 686. 

Salle des Pas Perdus, 686. 
Salomonis Sanctificatus Illumi- 

natus, Magnus Jehova, 686. 
Salsette, 686. 
Salt, 686. 
Salutation, 686. 
Salutem, 686. 
Salute Mason, 686. 
Samaria, 687. 

Samaritan, Good. See Good Sa- 
maritan, 687. 
Samaritans, 687. 
Samothracian Mysteries, 687. 
Sanctuary, 687. 
Sanctum Sanctorum, 687. 
Sandwich Islands, 687. 
San Graal, 687. 
Sanhedrim, 688. 
Sapicole, The, 688. 
Sapphire, 68%. 
Saracens, 688. 
Sardius, 688. 
Sarsena, 688. 
Sash, 688. 
Satrap, 689. 

Savalette de Langes, 689. 
Sayers, Anthony, 689. 
Scald Miserables, 689. 
Scales, Pair of, 690. 
Scallop-Shell, 690. 
Scandinavian Mysteries. See 

Gothic Mysteries, 691. 
Scarlet. See Red, 691. 
Scenic Representations, 691. 
Sceptre, 691. 
Schaw Manuscript, 691. 

William, 691. 
Schismatic, 692. 
Schisms, 692. 

Schneider, Johann August, 693. 
Schools, 694. 

of the Prophets, 694. 
Schrepfer, Johann Georg, 694. 
Schroeder, Friederich Joseph 
Wilhelm, 694. 
Friederich Ludwig, 695. 
Schroeder's Rite. See Schroe- 
der, Friederich Joseph Wil- 
helm, 695. 



Schroeder's System. See Schroe- 
der, Friederich Ludwig, 695. 
Sciences, Liberal. See Liberal 

Arts and Sciences, 695. 
Scientific Masonic Association, 

695. 
Scotland, 696. 

Royal Order of. See Royal 
Order of Scotland, 696. 
Scott, Charles, 696. 
Scottish, 696. 

Degrees, 697. 

Master. See Ecossais, 696. 

Rite, 697. 

Templars. See Templars 

of Scotland, 698. 
Trinitarians. See Prince 
of Mercy, 698. 
Scribe, 698. 
Scriptures, Belief in the, 698. 

Reading of the, 698. 
Scythe, 700. 
Seal, 700. 

of Solomon, 700. 
Seals, Book of the Seven, 701. 

Keeper of the, 701. 
Search for Truth, 701. 
Seceders, 701. 
Second Temple. See Temple of 

Zerubbabel, 701. 
Secrecy and Silence, 701. 
Secretary, 702. 

General of the Holy Em- 
pire, 702. 
Grand. See Grand Secre- 
tary, 702. 
Secret Doctrine, 702. 
Master, 702. 
Monitor, 703. 
of the Secrets, The, 703. 
Societies, 703. 
Vault. See Vault, Secret, 704 
Sectarianism, 704. 
Secular Lodges, 704. 
Sedition Act, 704. 
Seeing, 704. 
Seekers, 704. 
Select Master, 704. 
Semestre, 705. 
Senatorial Chamber, 705. 
Seneschal, 705. 

Senior Deacon. See Deacons, 
706. 
Entered Apprentice, 706. 
Warden, 706. 
Senses, Five. See Five Senses, 

706. 
Sentinel, 706. 
Sephiroth, 706. 
Septenary, 706. 
Sepulchre, 706. 

Knight of the Holy. See 
Knight of the Holy Sepul- 
chre, 706. 
Serapis, Mysteries of. See Egyp- 
tian Mysteries, 706. 
Sermons, Masonic, 706. 
Serpent, 707. 

and Cross, 707. 

Knight of the Brazen. See 

Knight of the Brazen Ser~ 

pent, 707. 

Worship, 708. 

Serving Brethren, 708. 



932 



INDEX. 



Seth, 708. 
Sethos, 708. 
Setting Sun, 708. 
Seven, 708. 

Stars, 709. 
Seventy Years of Captivity, 709. 
Shaddai, 709. 
Shamir, 709. 
Sharp Instrument, 710. 
Shastras, 710. 
Sheba, Queen of, 710. 
Shekel, 710. 
Shekinah, 710. 
Shem, 710. 

Ham, Japheth, 711. 

Hamphorasch, 711. 
Sheriff, 711. 

Shethar-Boznai. SeeTatnai, 711 
Shew-Bread, 711. 
Shibboleth, 711. 
Shield, 711. 

of David, 712. 
Shock, 712. 

of Enlightenment, 712. 

of Entrance, 712. 
Shoe, 713. 
Shovel, 713. 
Shrine, 713. 
Side Degrees, 713. 
Sight, Making Masons at, 713. 
Sign, 715. 
Signature, 716. 
Signet, 716. 

of Truth, 716. 

of Zerubbabel, 716. 
Significant Word, 716. 
Sign of Distress, 716. 
Silence. See Secrecy and Si- 
lence, 717. 
Silver and Gold, 717. 

Cord, 717. 
Sinai, 717. 
Sintooism, 717. 
Sir, 717. 
Siroc, 717. 
Sister Lodges, 718. 
Sisters by Adoption, 718. 

of the Gild, 718. 
Situation of the Lodge, 718. 
Six Lights, 718. 

Periods, 718. 
Skeleton, 719. 
Skirrit, 719. 
Skull, 719. 

and Cross-bones, 719. 
Slander, 719. 

Slave. See Free Born, 719. 
Sloane Manuscripts, 719. 
Slip, 720. 

Smith, George, 720. 
Smitten Builder, 721. 
Snow, John, 721. 
Snows. See Rains, 721. 
Social Character of Freemason- 
ry, 721. 
Socius, 721. 
Sodalities, 721. 
Sofism, 721. 
So Help Me God, 722. 
Sojourner. See Principal So- 
journer, 722. 
Soldiers of Christ, 722. 
Solomon, 722. 

House of, 724. 



Solomon, Temple of. See Tem- 
ple of Solomon, 724. 
Solstices, 724. 
Songs of Masonry, 725. 
Son of a Mason, 726. 
Sons of Light, 726. 

of the Prophets, 726. 

of the Widow, 726. 
Sorbonne, 726. 
Sorrow Lodge, 726. 
Soul of Nature, 726. 
South, 727. 

Carolina, 727. 
Sovereign, 727. 

Commander of the Temple, 
*727. 

Grand Inspector General, 
728. 

Master, 729. 

Prince Mason, 729. 

of Rose Croix. See 
Rose Croix, 729. 
Spain, 729. 
Sparticus, 730. 
Speculative Masonry, 730. 
Spes mea in Deo est, 732. 
Sphinx, 732. 
Spire, Congress of, 732. 
Spiritualizing, 732. 
Spiritual Lodge, 732. 

Temple, 732. 
Spoulee, John de, 733. 
Spreading the Ballot, 733. 
Sprengseisen, Christian Frie- 

derich Kessler von, 733. 
Sprig of Acacia. See Acacia, 733. 
Spurious Freemasonry, 733. 
Spurs, 734. 
Square, 735. 

and Compasses, 735. 
Squin de Flexian, 736. 
Staff, 737. 
Stairs, Winding. See Winding 

Stairs, 738. 
Standard, 738. 

Bearer, 738. 
Stand to and Abide by, 738. 
Star, 738. 

Blazing. See Blazing Star, 
738. 

Eastern. See Eastern Star, 
738. 

Five - Pointed. See Five- 
Pointed Star, 738. 

in the East, 738. 

of Jerusalem, 738. 

of the Syrian Knights, 738. 
Starck, Johann August von, 738. 
Stare Super Vias Antiquas, 740. 
State, 740. 
Stations, 740. 

Statistics of Freemasonry, 740. 
Statute of Henry VI. See La- 
borers, Statute of, 741. 
Statutes, 741. 
St. Clair Charters, 741. 

William, 741. 
Steinbach, Erwin of. SeeErwin 

of Steinbach, 743. 
Steinmetz, 743. 
Step, 743. 
Steps on the Master's Carpet, 

743. 
Sterkin, 743. 



Stewards, 743. 

Grand. See Grand Stew- 
ards, 743. 

Lodge. See Grand Stew- 
ard's Lodge, 743. 
Stirling, 743. 

St. Leger. See Aldtvorth, 744. 
St. Martin. See Saint Martin, 

744. 
Stockings, 744. 
Stolkin, 744. 
Stone, 744. 

Corner. See Corner-Stone, 
744. 

Cubical. See Cubical Stone, 
744. 

Manuscript, 744. 
Stonemasons of the Middle Ages, 

744. 
Stone, Nicholas. See Stone 
Manuscript, 750. 

of Foundation, 750. 

Pavement, 755. 

Rejected, 755. 

Squarers. See Giblim, 755. 

White, 755. 

William Leete, 755. 

Worship, 756. 
Strasburg, Cathedral of, 757. 

Congress of, 758. 
Strength, 758. 

Strict Observance, Eite of, 758. 
Striking Off, 758. 
Stuart Masonry, 758. 
Sublime, 760. 

Degrees, 761. 

Grand Lodge, 761. 

Knight Elected, 761. 

Masons, 761. 

Prince of the Royal Secret, 
761. 

Solomon, 762. 
Sublimes, The, 762. 
Submission, 762. 
Subordinate Lodge, 762. 

Officers, 762. 
Subordination, 762. 
Substitute Ark. See Ark, Sub- 
stitute, 762. 

Candidate, 762. 

Grand Master, 763. 

Word, 763. 
Succession to the Chair, 763. 
Succoth, 765. 
Sufferer, 765/ 
Summons, 765. 
Sun, 765. 

Knight of th e. See Kn igft t 
of the. Sun, 766. 

Moon, and Stars, 766. 

Worship, 766. 
Super Excellent Masons, 766. 

Master, 766. 
Superintendent of the Works, 

Grand, 767. 
Superior, 767. 

Superiors, Unknown. See Un- 
known Superiors, 767. 
Super-Masonic, 767. 
Supplanting, 767. 
Supports of the Lodge, 767. 
Supreme Authority, 769. 

Commander of the Stars, 
769. 



INDEX. 



933 



Supreme Consistory, 769. 

Council, 769. 
Suspension, 771. 
Sussex, Duke of, 772. 
Sweden, 772. 
Swedenborg, 773. 

Rite of, 775. 
Swedish Rite, 776. 
Switzerland, 776. 
Sword, 778. 

and Trowel. See Trowel 
and Sword, 779. 

Bearer, 779. 
Grand, 779. 

of State, 779. 

Pointing to the Naked 
Heart, 780. 

Templar's, 780. 

Tiler's, 780. 
Sworn Brothers, 780. 
Syllable, 780. 
Symbol, 780. 

Compound, 781. 
Symbolic Degrees, 782. 

Lectures, 783. 

Lodge, 783. 

Machinery, 783. 

Masonry, 783. 
Symbolism, the Science of, 783. 
Symbol of Glory, 783. 
Syndication of Lodges, 783. 
Synod of Scotland, 784. 
Syria, 784. 
System, 784. 

TABERNACLE, 784. 
Chief of the. See Chief of 
the Tabernacle, 786. 

Prince of the. See Prince 
of the Tabernacle, 786. 
Table Lodge, 786. 
Tablets of Hiram Abif, 787. 
Taciturnity, 788. 
Tactics, 788. 
Talisman, 788. 
Talmud, 789. 
Tamarisk, 790. 
Taimehill, Wilkins, 790. 
Tapis, 790. 
Tarsel, 790. 

Board, 790. 
Tarshatha, 790. 
Tassels, 790. 

Tasting and Smelling, 790. 
Tatnai and Shethar-Boznai, 790. 
Tau, 791. 

Cross, 791. 
Team, 791. 
Tears, 791. 
Tempelorden or Tempelherren- 

orden, 792. 
Temperance, 792. 
Templar. See Knight Templar, 

792. 
Templarius, 792. 
Templar Land, 792. 

Origin of Masonry, 792. 
Templars of England, 793. 

of Scotland, 794. 
Temple, 795. 

Grand Commander of the, 
796. 

of Ezekiel, 796. 

of Herod, 7!'ti. 



Temple of Solomon, 796. 
of Zerubbabel, 798. 
Order of the, 799. 
Second, 803. 

Sovereign Commander of 
the. See Sovereign Com- 
mander of the Temple, 804. 
ofthe Sovereigns Grand 
Commander of the, 
804. 
Spiritual. See Spiritual 

Temple, 804. 
Symbolism of the, 804. 
Workmen at the. See Work- 
men at the Temple, 805. 
Templier, 805. 

Templum Hierosolymse, 805. 
Ten, 805. 
Tengu, 805. 
Tennessee, 805. 
Tent, 805. 

Tenure of Office, 806. 
Tercy, 806. 
Terminus, 806. 

Terrasson, the Abbe Jean, 806. 
Terrible Brother, 806. 
Territorial Jurisdiction, 806. 
Tessel, Indented. See Tessellated 

Border, 808. 
Tessellated, 807. 
Border, 807. 
Tessera Hospitalis, 808. 
Testimony, 808. 
Tests, 808. 
Test Word, 809. 
Tetractys, 810. 
Tetragrammaton, 810. 
Teutonic Knights, 811. 
Texas, 811. 

T.\ G.\ A/. 0.\ T.\ U.\, 812. 
Thammuz, 812. 
Thanks, 812. 
Theism, 812. 

Theocratic Philosophy of Free- 
masonry, 812. 
Theological Virtues, 812. 
Theoricus, 812. 
Theosophists, 812. 
Therapeutse, 813. 
Theurgy, 813. 

Third Degree. See Master Ma- 
son, 813. 
Thirty-Second Degree. See 
Prince of the Royal Secret, 
813. 
Six, 813. 

Third Degree. See Sov- 
ereign Grand Inspector 
General, 813. 
Thory, Claude Antoine, 813. 
Thoux de Salverte, 814. 
Thread of Life, 814. 
Three, 814. 

Globes, Rite of the Grand 

Lodge of the, 815. 
Grand Offerings. See 
Ground - Floor of the 
Lodge, 815. 
Points, 815. 
Senses, 815. 

Steps. See Steps on the 
Master's Carpet, 815. 
Threshing-Floor, 815. 
Tli rone, 815. 



Thummim. See Urim and 

Thumm'nn, 815. 
Tie, 815. 

Mystic. See Mystic Tie, 815. 
Tierce, De la, 816. 
Tile, 816. 
Tiler, 816. 
Tiler's Oath. See Oath, Tiler's, 

816. 
Tilly de Grasse. See Grasse, 

Tilly de, 816. 
Timbre, 816. 
Time, 816. 

and Circumstances, 816. 
Tirshatha, 816. 
Titles, 816. 

of Grand Lodges, 817. 
Tito, 817. 
Toasts, 817. 
Token, 819. 
Tolerance Lodge, 819. 
Toleration, 819. 
Tomb of Adoniram, 819. 

of Hiram Abif, 819. 
of Tyre, 819. 
Tongue, 820. 

Instructive. See Instruc- 
tive Tongue, 820. 

of Good Report, 820. 
Topaz, 820. 
Torches, 820. 

Torgau, Constitutions of, 820. 
Torrubia, Joseph, 820. 
Tournon, M., 821. 
Tow, Cable. See Cable Tow, 821. 
Tower, Degree of the, 821. 

of Babel. See Babel, 821. 
Town, Salem, 821. 
Townshend, Simeon, 821. 
Tracing-Board, 821. 
Trade Gilds. See Gilds, 821. 
Tradition, 821. 
Tramping Masons, 822. 
Transfer of Warrant, 822. 
Transient Brethren, 822. 
Transition Period, 822. 
Transmission, Charter of, 822. 
Travel, 822. 
Travelling Freemasons, S22. 

Warrants, 826. 
Travenol, Louis > 826. 
Treasure, Incomparable, S_6. 
Treasurer, 826. 

Grand. See Grand Treas- 
urer, 826. 

Hermetic, 826. 
Trestle-Board, 826. 
Triad, 827. 

Triads, Druidical, 828. 
Triad Society of China, 828. 
Trials, Masonic, 828. 
Triangle, 829. 

Double. See Seal of Solo- 
mon and Shield of David, 
830. 

of Pythagoras. See Pen- 
talpha, 830. 

Radiated, 830. 

Triple, 830. 
Tribe of Judah, Lion of the, 831. 
Tribes of Israel, 831. 
Tribunal, 831. 

Supreme, 831. 
Triliteral Name, 832. 



984 



INDEX. 



Trinidad, 832. 
Trinosophs, 832. 
Triple Alliance, 832. 

Tau, 832. 
Trivium. See Quadrivium, 832. 
Trowel, 832. 

and Sword, 833. 

Society of the, 833. 
True Masons. See Academy of 

True Masons, 833. 
Trust in God, 833. 
Truth, 834. 

Tschoudy, Louis Theodore, 834. 
Tuapholl, 835. 
Tubal Cain, 835. 
Tune, Freemasons', 837. 
Turban, 837. 
Turcopolier, 837. 
Turkey, 837. 
Turquoise, 838. 
Tuscan Order, 838. 
Twelve, 838. 

Illustrious Knights, 838. 

Lettered Name, 838. 

Original Points of Mason- 
ry, 839. 
Twenty-Four Inch Gauge, 840. 

One, 840. 

Seven, 840. 

Six, 840. 
Two- Lettered Name, 840. 
Tyler, 840. 
Type, 840. 
Typhon, 840. 
Tyre, 840. 

Quarries of, 841. 
Tyrian Freemasons, 841. 

TT.-. D.-., 841. 

\J Uden, Conrad Friederich, 

841. 
Unaffiliated Mason, 841. 
Unanimous Consent, 842. 
Unfavorable Report, 843. 
Uniformity of Work, 843. 
Union, Grand Masters', 844. 

Master's Degree, 844. 

of German Masons, 8+4. 

of Scientific. Freemasons, 
844. 

of the Twenty-Two. See 
German Union of Two 
and Twenty, 845. 
United Grand Lodge of Eng- 
land, 845. 

States of America, 845. 

Supreme Council, 846. 
Unity of God, 846. 
Universality of Masonry, 846. 
Universal Language. See Lan- 
guage, Universal, 846. 

Harmony, Order of. See 
Mesmeric Masonry, 846. 
Universi Terrarum, etc., 846. 
Unknown Philosopher, 846. 

Superiors, 846. 
Untempered Mortar, 847. 
Unutterable Name, 847. 
Unworthy Members, 847. 
Upper Chambers, 847. 
Upright Posture, 848. 
Uriel, 848. 

Urim and Thummim, 848. 
Uriot, Joseph, 849. 



Urn, 849. 
Uruguay, 850. 
Utah, 850. 

TrACANCIES in Office, 850. 
V Vale or Valley, 850. 

Valley, 851. 

Vassal, Pierre Gerard, 851. 

Vault of Steel, 851. 
Secret, 851. 

Vedas, 853. 

Vehm-gericht. See Westpha- 
lia, Secret Tribunal of, 853. 

Veils, Grand Masters of the, 
853. 
Symbolism of the, 854. 

Venerable, 855. 

Grand Master of all Sym- 
bolic Lodges, 855. 
Perfect, 855. 

Venezuela, 855. 

Vengeance, 855. 

Verger, 856. 

Vermont, 856. 

Vernh.es, J. F., 856. 

Vertot, d'Auboeuf, Rene-Aubert 
de, 856. 

Vesica Piscis, 857. 

Vexillum Belli, 857. 

Viany, Auguste de, 857. 

Vielle-Bru, Rite of, 857. 

Villars, Abbe Montfaucon de, 
857. 

Vincere aut Mori, 857. 

Vinton, David, 857. 

Violet, 858. 

Virginia, 858. 

Virgin, Weeping. See Weeping 
Virgin, 859. 

Visible Masonry, 859. 

Visitation, Grand, 859. 

Visiting Brethren, 860. 

Visit, Right of, 860. 

Vivat, 860. 

Vogel, Paul Joachim Sigis- 
mund, 860. 

Voigt, Friederich, 861. 

Voting, 861. 

Right of, 861. 

Vouching, 861. 

Voyages, 862. 



w 



W^aechter, Eberhard, Bar- 
on von, 863. 
Wages of a Master Mason, Sym- 
bolic. See Foreign Coun- 
tries, 863. 
of Operative Masons, 863. 
of the Workmen at the 
Temple, 864. 
Wales, 865. 
Wands, 865. 
Wardens, 865. 

Grand. See Grand War- 
dens, 866. 
Warder, 866. 
Warlike Instrument, 867. 
War, Masonry in, 867. 
Warrant of Constitution, 868. 
Washing Hands. See Lustra- 
tion, 869. 
Washington, Congress of, 869. 



Washington Territory, 872. 
Watchwords, 872. 
Water-fall, 872. 
Wayfaring Man, 872. 
Weary Sojourners, 872. 
Webb-Preston Work, 872. 

Thomas Smith, 872. 
Wedekind, Georg Christian 

Gottlieb, Baron von, 874. 
Weeping Virgin, 874. 
Weishaupt, Adam, 874. 
Welcome, 875. 
Well Formed, True, and Trusty 

876. 
Wesley, Samuel, 876. 
West, 876. 
Westphalia, Secret Tribunals 

of, 876. 
West Virginia, 879. 
White, 879. 

Ball, 881. 

Cross Knights, 881. 

Mantle, Order of the, 881. 

Masonry, 881. 

Stone, 881. 

William Henry, 881. 
Widow's Son, 881. 
Wife and Daughter, Mason's. 
See Mason's Wife and Daugh- 
ter, 882. 
Wilhelmsbad, Congress of, 882. 
Will, 882. 

Wilson Manuscript, 882. 
Winding Stairs, 882. 

Legend of the, 882. 
Wind, Mason's, 886. 
Window, 886. 
Wine, 886. 

Wings of the Cherubim, Ex- 
tended, 886. 
Wisconsin, 886. 
Wisdom, 887. 

Withdrawal of Petition, 887. 
Witnesses. See Trials, 887. 
Woellner, Johann Christoph 

von, 887. 
Wolf, 888. 

Wolfenbuttel, Congress of, 888. 
Woman, 888. 
Wood - cutters, Order of. See 

Fendeurs, 888. 
Woog, Carl Christian, 888. 
Word, 889. 

Lost. See Lost Word, 889. 

Mason, 889. 

Sacred, 890. 

Significant. See Significant 
Word, 890. 

True, 890. 
Work. See Labor, 890. 
Working-Tools, 890. 
Work, Master of the, 890. 
Workmen at the Temple, 890. 
Workshop, 892. 
World, 892. 
Worldly Possessions, 892. 

Wealth, 893. 
Worship, 893. 
Worshipful, 893. 

Lodge. See Worshipful^ 
893. 

Master. See Worshipful, 
893. 

Most, 893. 



INDEX. 



935 



Worshipful,Right, 893. 

Very, 893. 
Wren, Sir Christopher, 893. 
Wrestle, 894. 
Writing, 895. 

Wykeham, William of, 895. 
Wysacre, 896. 

XAINTRAILLES, Madame 
de, 896. 
Xavier, Mier e Campello, Fran- 
cisco, 897. 
Xerophagists, 897. 
Xerxes, 897. 
Xinxe, 897. 

Y897. 
5 Yates, Giles Fonda, 897. 
Yaveron Hamaim, 899. 
Year, Hebrew, 899. 
of Light, 899. 



Year of Masonry, 900. 

of the Deposite, 900. 

of the Discovery, 900. 

of the Order, 900. 

of the World, 900. 
Yeas and Nays, 900. 
Yeldis, 900. 
Yellow, 900. 

Jacket, 900. 
Yevele, Henry, 901. 
Yggrasil, 901. 
Y-ha-ho, 901. 
Yod, 901. 
Yoni, 901. 
York Constitutions, 901. 

Legend, 902. 

Manuscripts, 905. 

Rite, 906. 

ZABUD, 907. 
Zabulon, 907. 



Zadok, 907. 
Zarathustra, 907. 
Zarthan, 907. 
Zeal, 907. 
Zedekiah, 907. 
Zelator, 907. 
Zendavesta, 908. 
Zenith, 908. 
Zennaar, 908. 
Zerbal, 909. 
Zeredatha, 909. 
Zerubbabel, 909. 
Zinnendorf, JohanD Wilbeim 
von, 911. 
Rite of, 912. 
Zion, 912. 
Zizon, 912. 

Zodiac, Masonic, 912. 
Zoroaster, 912. 
Zurthost, 914. 



ADDENDUM 



TO 

ORIGINAL WORK, 

CONTAINING NUMEROUS OMITTED SUBJECTS AND THE 

RESULTS OF LATER RESEARCH AND DISCOVERY 

TO THE PRESENT TIME. 

BY 

C. T. McCLENACHAN. 

* 

58 »37 



PREFACE TO ADDENDUM. 



IT would be superfluous to enlarge upon the original very excellent Preface by 
Dr. Albert G. Mackey, in which he sets forth most lucidly his objects and 
the fulness of his purpose in compiling the " Encyclopaedia of Freemasonry and 
its Kindred Sciences," were it not that advancing time and continued investigation 
have disclosed additional information in return for the deep and persistent 
researches of eminent and indefatigable seekers after more light in Masonry, 
— otherwise an Addendum to his valuable work would be entirely gratuitous. 

As the young student or older devotee looks for, and is entitled to receive, the 
latest Masonic information and deductions derived from research in a work of 
this class, I have with diffidence undertaken to carry on the work of the Doctor 
from the standpoint where he ceased his labors ten years ago ; not by withdraw- 
ing a word from, or interpolating, the original, but by means of a voluminous 
Addendum replacing the few pages of Supplement that concluded the original 
work, and which consisted of material incidentally omitted in its relative position. 
This addition, therefore, is a more complete compilation of subsequent discoveries 
and opinions. 

I have been induced to undertake this pleasing task because such action is 
fraternally invited toward the close of the Doctor's Preface, and who also says, " I 
do not present this work as perfect, for I well know that the culminating point 
of perfection can never be attained by human effort. But under many adverse 
circumstances, I have sought to make it as perfect as I could. Encyclopaedias are, 
for the most part, the result of the conjoined labor of many writers." Neither 
do I assume perfection in the Addendum, but hope to advance an additional 
step toward completion. 

Who more appropriately should carry out this invitation and effort of the 
esteemed Doctor than one who knew him intimately and revered him for nearly 
a generation, and who it is not improbable would have been selected by him, had 
the choice been given the original author and compiler to continue a work which 
is "the result of the conjoined labor of many writers." 

This Addendum, therefore, is offered as a loving tribute to an esteemed author, 
who had no peer in his successful endeavors to add so materially to the general 
information of the Craft. 

C. T. McClenachan. 
New York, January 1, 1891. 




I 



■^0mm% 



emou. 




ALBERT GALLATIN MACKEY. 



Great Giver, grant me Thy last gift and best, 
The gift of rest" 



*\T0 more active. life, in the cause of the welfare of his fellow-man, can be referred 
,JL 1 to w * tn g reat er pride than that of Albert Gallatin Mackey, who was 
born at Charleston, South Carolina, on the 12th of March, 1807. Having passed four 
years beyond the threescore and ten, ever studying the best interests of humanity, 
the period for rest became welcome, — and thus, at " Old Point Comfort," on the 20th 
of June, 1881, the eminent scholar and Mason yielded to the inevitable in nature. 

He was the youngest son of Dr. John Mackey, also a native of South Carolina, 
born in Lancaster district, and a lineal descendant of the celebrated Highland chieftain, 
Rob Roy Macgregor. At an early age, Albert the son became dependent upon his 
own energy. After receiving an excellent English education and an elementary course 
in the classical languages, — which he subsequently and assiduously privately pursued, 
— he became a tutor, receiving, at the age of seventeen, the appointment of teacher of 
the public school on John's Island, in the neighborhood of Charleston. While thus em- 
ployed, he devoted himself so sedulously to the study of medicine that he was admitted 
to the South Carolina medical college at Charleston, and was graduated March, 1832, 
receiving his diploma as a doctor of medicine. His thesis in Latin obtained the first 

941 



942 MEMOIR OF ALBERT GALLATIN MACKEY. 

prize — an equivalent to the first honor in other colleges. For some years he prac- 
tised his profession in the vicinity of Charleston, which city, in 1836, was visited by the 
Asiatic cholera. Dr. Mackey, residing about fifty miles from the city, hastened to the 
scene of the plague, taking charge of a plantation on one of the neighboring islands 
where the cholera was raging among the negroes. Without assistance, for several 
weeks he skilfully treated the disease, and finally checked its progress. He then 
returned to the city, which became his permanent residence, and where, December 28, 
1836, he married Miss Sarah Pamela Hubbell. In 1838 he was elected demonstrator of 
anatomy in the South Carolina medical college — the college in which he was graduated 
six years before — and was also appointed physician of the city almshouse. 

Although Dr. Mackey was devoted to his profession, his strong literary taste, and 
especially his fondness for linguistic and archaeological pursuits, led him, about 1842, 
to relinquish the practice of medicine and to devote himself entirely to literature. 
Subsequently he was connected with many literary and political journals, such as the 
Southern Quarterly Review, Literary Bulletin, Southern Patriot, Charleston Evening News, 
Total Abstinence Banner, Charleston Sun, and Morning Transcript, of some of which he 
was the principal and of others the associate editor. He also contributed largely to 
literary magazines, and his fugitive pieces are scattered over the pages of Southern 
periodical literature. As a lecturer on literary subjects, Dr. Mackey was eminently 
successful whenever he entered the lyceum, and his lectures on the "Temperaments," 
" The Middle Ages," " The True Condition of Woman," " The Poetry of Talismans," 
and on other subjects, were received with much favor wherever delivered. 

It is in Masonry, however, that Dr. Mackey attained his greatest celebrity, for to 
that and its kindred sciences he devoted the best years of his life. He was initiated, 
passed, and raised to the sublime degree of Master Mason in 1841, in St. Andrew's 
Lodge, No. 10, at Charleston, S. C. ; immediately afterwards he affiliated with Solomon's 
Lodge, No. 1, of the same city, and in December, 1842, was elected Master thereof. 
In the following year, December, 1843, he was elected Grand Secretary, and in March, 
1845, Grand Lecturer of the Grand Lodge of South Carolina. In both offices he was 
continued uninterruptedly until 1866, combining with the duties of the Secretariat 
that of preparing the Reports on Foreign Correspondence. In the Grand Chapter of 
Royal Arch Masons of South Carolina, Dr. Mackey was elected Grand Lecturer in 
1845, Deputy Grand High Priest in 1847, and in each successive year, until 1854, 
when he was made Grand High Priest, in which position he served, by continuous 
re-elections, until 1867. Upon the organization, in 1860, in South Carolina of a Grand 
Council of Royal and Select Masters, he was elected Grand Master. During the period 
he filled these important positions in the Grand Lodge, Grand Chapter, and Grand 
Council of South Carolina, he exercised a potential and beneficial influence over the 
Masonry of that State, which grew under his fostering care from a condition of weakness 
to one of great prosperity. His Annual Reports on Foreign Correspondence, and his 
instructive lectures and addresses, gave him a reputation which was shared by the Bodies 
he represented. In 1859, the Royal Arch Masons of the United States, at their triennial 
convocation in Chicago, elected him to the highest position within their gift, that of 



MEMOIR OF ALBERT GALLATIN MACKEY. 943 

General Grand High Priest — an office which he held for six years. At an early period 
Dr. Mackey took an interest in Scottish Rite Masonry, the abstruse philosophy of 
which he found congenial. In 1844, he received the Thirty-third or ultimate degree of 
that rite, became a member of the Supreme Council for the Southern Jurisdiction 
of the United States, and was immediately elected its Secretary-General, which he con- 
tinuously occupied until his death. For many years he was the oldest member of the 
Rite in the United States, in virtue of which he held the position of Dean of the 
Council, and, as a mark of respect and esteem, that Supreme Body, by special enact- 
ment, made the office of Secretary-General, which is usually the sixth in rank, the 
third office during his life. 

As a contributor to the literature and science of Freemasonry, Dr. Mackey's labors 
have been more extensive than those of any other in this country or in Europe. Rob 
Morris, than whom no one has had better opportunities of judging, said in 1856, in his 
Reminiscences, that "the character of Dr. Mackey as a profound and lucid historian and 
writer in all departments o f Masonry is, we conceive, unequalled by any living writer, 
unless it be the venerable Dr. Oliver of England." 

In 1845, Dr. Mackey published his first Masonic work, entitled A Lexicon of Free- 
masonry, which he from time to time revised, corrected, and enlarged, until it finally 
contained twice as much matter as the first edition. Of this book about eighteen 
editions have been published in this country, and four in England. In 1851 he pub- 
lished his second work, entitled The Mystic Tie. Then followed The Ahiman Rezon of 
South Carolina, in 1852; Principles of Masonic Law, in 1856; Book of the Chapter, in 
1858 ; Text-Book of Masonic Jurisprudence, in 1859 ; History of Freemasonry in South 
Carolina, in 1861 ; Manual of the Lodge, in 1862 ; Cryptic Masonry, in 1867 ; Symbolism 
of Freemasonry and Masonic Ritual, in 1869; Encyclopaedia of Freemasonry, in 1874; and 
Masonic Parliamentary Law, in 1875. 

Dr. Mackey also contributed largely to the Masonic periodical press of the country. 
In 1849 he established and edited the Southern and Western Masonic Miscellany, which 
he discontinued after the close of the fifth year. In 1857 he undertook the publication 
of a Masonic review, the first number of which made its appearance in July, under 
the title of The American Quarterly Review of Freemasonry ; but, after an existence of 
two years, the publication was discontinued, it being evident, as asserted in the valedic- 
tory, that a Masonic magazine of so high a standard was in advance of the Masonic age. 

Upon the suspension of the Quarterly Review of Freemasonry, Dr. Mackey was invited 
to assume editorial charge of a department of the American Freemason, which he accepted 
in July, 1859 ; but his connection with that magazine continued for a year only 

In 1865 he was solicited to take charge of a department in the Masonic Trowel, to 
which he consented, his first article appearing in the September number of 1865, and 
for the successive numbers he continued to write for nearly three years. 

In October, 1871, Dr. Mackey again began the publication of a Masonic magazine of 
his own, Mackey's National Freemason. Although a periodical of great merit, it, like 
his Quarterly Review, was too profound in its disquisitions to suit the general reader, 
und consequently after three years it was discontinued. Immediately thereafter, Dr. 



944 MEMOIR OF ALBERT GALLATIN MACKEY. 

Mackey's services were secured for the Voice of Masonry, of which he became one of the 
editors in January, 1875, and for over four years was a constant contributor to the 
columns of that periodical. 

Dr. Mackey was ever too much of a litterateur to become a politician by profession, 
yet the force of circumstances for a time drew him within its lines. During the late 
War of the Rebellion, in opposition to the dominant sentiment of the people of his own 
State (South Carolina) and the opinions of his most influential and nearest friends, he 
maintained an undisguised allegiance to the Federal Union, and continued through the 
whole contest zealously loyal to the National government. He embraced every oppor- 
tunity to afford relief to the Federal prisoners whom the fortunes of war brought within 
his reach, and many still remember with gratitude the services he then rendered them. 
In recognition of his well-known devotion to the cause of the Union, he was appointed, 
in July, 1865, by the President of the United States, Collector of Customs at the port 
of Charleston. In 1868, in accordance with the reconstruction acts of Congress, a con- 
vention of the people of South Carolina was called to form a constitution. To this 
convention he was chosen a delegate from the county of Charleston, and upon its 
organization was unanimously elected president. At the first session of the Legislature, 
held in pursuance of the new constitution, he was within one vote of being elected to 
the Senate of the United States. He subsequently withdrew from politics, and at the 
invitation of the Supreme Council of Scottish Rite Masons for the Southern Jurisdiction 
of the United States, removed, in 1870, to the city of Washington, D. C, where he 
continued to reside until, advised by his physician, he went to Old Point Comfort. 
Virginia, and there died in June, 1881. 

In the eulogy over Dr. Mackey, delivered by Past Grand Master Henry Buist, of 
Georgia, before the Supreme Council for the Southern Jurisdiction, he said of the 
Doctor : 

"He was a fearless and gifted s'peaker; his language was courteous and manner 
dignified; and occasionally, in his earnestness to maintain what he conceived to be 
the -right, he became animated and eloquent. Positive in his convictions, he was bold 
in their advocacy. His course of action once determined on, supported by an approv- 
ing conscience, no fear or disfavor or discomfiture could swerve him from his fixed 
purpose. 

"Whatever was the emergency, he was always equal to it. 

" Where others doubted, he was confident; where others faltered, he was immovable; 
where others queried, he affirmed. 

" He was faithful to every public and Masonic duty. Treachery found no place in 
his character. He never betrayed a trust. 

" He was eminently sincere and loyal to his friends, and those who were most inti- 
mately associated with him learned to appreciate him the most. 

"He was generous and frank in his impulses, and cherished malice toward none, 
and charity for all. 

"His monument is in the hearts of those who knew him longest and best. 

" He is no longer of this earth. His work among men is ended ; his earthly record 
is complete." C. T. McC. 



ADDENDUM. 



A. (tf, Aleph.) In the Accadian, Greek, 
Etruscan, Pelasgian, Gallic, Samaritan, 
and Egyptian or Coptic, of nearly the same 
formation as the English letter. It origi- 
nally meant with or together, but at pres- 
ent signifies one. In most languages it is 
the initial letter of the alphabet; not so, 
however, in the Ethiopian, where it is the 
thirteenth. The sacred Aleph has the nu- 
merical value of one, and is composed of 
two Yods, one on either side of an inclined 
Vau. It is said to typify the Trinity in 
Unity. The Canaanite signification is Bull, 
symbol of generation. The Divine name 
in Hebrew connected with this letter is 

rrnN, a h i h. 

Aaron's Band. A degree instituted 
in 1824, in Xew York city, mainly for social 
purposes, and conferred in an independent 
body. Its ceremonies were not dissimilar 
to those of High Priesthood, which caused 
the Grand Eoyal Arch Chapter of the State 
to take umbrage, and the small gathering 
dispersed. 

Abaciscus. The diminutive of Aba- 
cus, and, in architecture, refers to the 
squares of the tessellated pavement or 
checkered flooring of the ground floor of 
the Solomonian Temple. 

Abazar. The title given to the Mas- 
ter of Ceremonies in the Sixth Degree of 
the Modern French Eite. 

Abcbal. The father of Hiram, the 
King of Tyre. 

Abdiel. (Heb., Servant of God.) The 
name of an angel mentioned by the Jewish 
Kabbalists. He is represented in Milton's 
Paradise Lost, Book Y., as one of the ser- 
aphim, who, when Satan tried to stir up a 
revolt among the angels subordinate to his 
authority, alone and boldly withstood his 
traitorous designs : 

Among the faithless, faithful only he ; 
Among innumerable false, unmoved, 
Unshaken, unseduced, unterrified, 
His loyalty he kept, his love, his zeal. 

The name Abdiel became the synonym of 
honor and faithfulness. 



5T 



60 



ADAM 

Auditorium. A secret place for the 
deposit of records — a Tabularium. 

Abercorn, Earl of. James Hamil- 
ton, Lord Paisley, named Grand Master of 
England by the retiring G. Master, the 
Duke of Eichmond, in 1725. He was at 
that time the Master of a Lodge, and as- 
sisted in instituting the existing Lodge of 
Benevolence. 

Abib. The original name of the He- 
brew month Nisan, nearly corresponding 
to the month of March, the 
first of the ecclesiastical 
year. Abib is frequently 
mentioned in the Sacred 
Scriptures, and signifies 
green ears of corn or fresh 
fruits. 

Abibala. The first 
Assassin in the Elu of the 
Modern French Eite. De- 
rived from the Hebrew 
words Abi and balah, father 
of destruction. 

Acacia. Acacia vera, 
or Nilotica, in Africa, called 
babul tree in India, and its 
gum babul, which is similar to gum-arabic. 
The bark of Acacia Arabica is a powerful 
tonic in India. 

Acade*inie des Illumines d' Av- 
ignon. A Hermetic system of philoso- 
phy, created in 1785. 

Adam. The Entered Apprentice de- 
gree symbolizes the creation of man and 
his first perception of light. In the Eio- 
hist form of the Creation we read, " Elohim 
said, ' Let us make man in our image, ac- 
cording to our likeness, and let him have 
dominion over the fishes of the sea, over 
the fowls of the air, over the cattle, and 
over all the earth, and over every reptile 
that creeps upon the earth ! ' And Elohim 
created man in his image ; in the image of 
Elohim he created him ; male and female 
he created them. . . . And Yah veh Elohim 
formed man of the dust of the ground, and 
breathed in his nostrils the breath of life, 
and man was made a living being.'' With- 

945 




946 



\ 



ADAM 



ADDENDUM. 



ADAM 



out giving more than a passing reference to 
the speculative origin and production of man 
and to his spontaneous generation — Principe 
Generateur—a,s set forth by the Egyptians, 
when we are told that " the fertilizing mud 
left by the Nile, and exposed to the vivify- 
ing action of heat induced by the sun's 
rays, brought forth germs which spring up 
as the bodies of men," accepted cosmogo- 
nies only will be hereinafter mentioned ; thus 
in that of Peru, the first man, created by the 
Divine Omnipotence, is called Alpa Cam- 
asca, "Animated earth." The Mandans, one 
of the North American tribes, relate that the 
Great Spirit moulded two figures of clay, 
which he dried and animated with the 
breath of his mouth, one receiving the 
name of First Man, and the other that of 
Companion. Taeroa, the god of Tahiti, 
formed man of the red earth, say the in- 
habitants ; and so we might continue. But 
as Francois Lenormant remarks in the Be- 
ginnings of History, let us confine ourselves 
to the cosmogony offered by the sacred 
traditions of the great civilized nations of 
antiquity. " The Chaldeans call Adam the 
man whom the earth produced. And he 
lay without movement, without life, and 
without breath, just like an image of the 
heavenly Adam, until his soul had been 
given him by the latter." The cosmogonic 
account peculiar to Babylon, as given by 
Berossus, says: "Belos, seeing that the 
earth was uninhabited, though fertile, cut 
off his own head, and the other gods, after 
kneading with earth the blood that flowed 
from it, formed men, who therefore are en- 
dowed with intelligence, and share in the 
divine thought," etc. The term employed 
to designate " man," in his connection with 
his Creator, is admu, the Assyrian counter- 
part of the Hebrew Adam. (G. Smith, 
Chaldean Account of Genesis.) Lenormant 
further says, that the fragments of Berossus 
give Adoros as the name of the first patri- 
arch, and Adiuru has been discovered on 
the cuneiform inscriptions. 

Zoroaster makes the creation of man the 
voluntary act of a personal god, distinct 
from primordial matter, and his theory 
stands alone among the learned religions of 
the ancient world. 

According to Jewish tradition in the 
Targumim and the Talmud, as also to Moses 
Maimonides, Adam was created man and 
woman at the same time, having two faces, 
turned in two opposite directions, and that 
during a stupor the Creator separated Hav- 
vah, his feminine half, from him, in order 
to make of her a distinct person. Thus 
were separated the primordial androgyn. 

With Shemites and Mohammedans Adam 
was symbolized in the Lingam, whilst with 
the Jews Seth was their Adam or Lingam, 



and successively Noah took the place of 
Seth, and so followed Abraham and Moses. 
The worship of Adam as the God-like idea, 
succeeded by Seth, Noah, Abraham, and 
Moses, through the symbolism of pillars, 
monoliths, obelisks, or Matsebas (images), 
gave rise to other symbolic images, as where 
Noah was adored under the emblems of a 
man, ark, and serpent, signifying heat, fire, 
or passion. 

Upon the death of Adam, says tradi- 
tional history, the pious Gregory de- 
clared that the " dead body should be kept 
above ground, till a fulness of time should 
come to commit it to the middle of the 
earth by a priest of the most high God." 
This traditional prophecy was fulfilled, it 
is said, by the body of Adam having been 
preserved in a chest until about 1800 B. c, 
when " Melchizedek buried the body in 
Salem (formerly the name of Jerusalem), 
which might very well be the middle of the 
habitable world." 

The Sethites used to say their prayers 
daily in the Ark before the body of Adam. 
J. G. E. Forlong, in his Rivers of Life, tells 
us that " It appears from both the Sabid 
Aben Batric and the Arabic Catena, that 
there existed the following ' short litany, 
said to have been conceived by Noah.' 
Then follows the prayer of Noah, which 
was used for so long a period by the Jew- 
ish Freemasons at the opening of the 
Lodge : 

" ' O Lord, excellent art thou in thy truth, 
and there is nothing great in comparison 
of thee. Look upon us with the eye of 
mercy and compassion. Deliver us from 
this deluge of waters, and set our feet in a 
large room. By the sorrows of Adam, the 
first made man ; by the blood of Abel, thy 
holy one ; by the righteousness of Seth, in 
whom thou art well pleased; number us 
not amongst those who have transgressed 
thy statutes, but take us into thy merciful 
care, for thou art our Deliverer, and thine 
is the praise for all the works of thy hand 
for evermore. Aud the sons of Noah said, 
Amen, Lord.' " 

The Master of the Lodge would omit the 
reference to the deluge and add the follow- 
ing to the prayer : " But grant, we beseech 
thee, that the ruler of this lodge may be 
endued with knowledge and wisdom to in- 
struct us and explain his secret mysteries, 
as our ljoly brother Moses did (in his lodge) 
to Aaron, to Eleazar, and to Ithamar.(the 
sons of Aaron), and the several elders of 
Israel." 

Adam Kadmon. In the Kabbalistic 
doctrine, the name given to the first ema- 
nation from the Eternal Fountain. It 
signifies the first man, or the first produc- 
tion of divine energy, or the son of God, 



AFFILIATE 



ADDENDUM. 



ALPHABET 



947 



and to it the other and inferior emanations 
are subordinate. 

Affiliate, Free. The French gave 
the name of " free affiliates" to those mem- 
bers of a lodge who are exempted from the 
payment of dues, and neither hold office 
nor vote. Known among Americans as 
" honorary members." 

Africa. In the French Rite of Adop- 
tion, the south of the lodge is called Africa. 

African Brotherhood. The Pur- 
rah is a strong brotherhood in the country 
back of the Sierra Leone. The ceremonies 
are sealed to the uninitiated, and are dis- 
covered to be in progress by the howls and 
dancing lights. Profane intrusion would 
be death. The object or purpose of the 
brotherhood is not known. Two other 
associations exist, known as the Samo and 
the Bundo, but their ceremonies and defi- 
nite object have not been promulgated. 

Africa, South. A movement com- 
menced in 1881 has proved to be au fait 
accompli in the constitution of a District 
Grand Lodge, English Constitution, for 
Natal, Free State, Griqualand West, and 
Transvaal in South Africa. There are few 
towns where Masonry flourishes as health- 
fully as it does in Cape Town. Masonic 
buildings in that section compare well 
with some of the handsome structures in 
other countries. The Grand Lodge has in- 
stituted a Masonic Board of Education, 
which is in its fourth year, and out of 
a treasury of $2000 spent $1000 for edu- 
cation. 

Agathopades. A liberal ecclesiasti- 
cal order founded in Brussels in the six- 
teenth century. Revived and revised by 
Schayes in 1846. It had for its sacred sign 
the pentastigma . I. 

Agenda. The order of business, or 
order of the day. The prospective busi- 
ness to be brought before an association, 
and frequently used in the higher degrees 
of Masonry, thus the " Agenda Paper." 
Also a book of precepts. 

Ahab. Son and successor of Omri, 
King of Israel from 918 to 897 B.C. He 
married Jezebel, through whose influence 
the Phoenician worship of Baal was intro- 
duced, the king turning to idolatry, and the 
priests and prophets of Jehovah being 
cruelly persecuted. He was slain by an 
arrow in the third war against Syria. 

Alaska. Freemasonry was introduced 
into the Territory of Alaska by Bro. James 
Biles, Grand Master of Washington Terri- 
tory, who granted, on April 14, 1868, a dis- 
pensation for the establishment of Alaska 
Lodge, at Sitka. A Warrant of Constitu- 
tion was granted by the Grand Lodge of 
Washington, September 17, 1869. 



Allah. (Assyrian (Fig. 1), ilu; Aramaic,. 
n"7X, elah; Hebrew, ni'Sx, Moah.) The 



(Fig. 1.) 



(Fig. 2.) 



(Fig. 3.) 



~+ &JJ. SS, 

Arabic name of God, derived from (Fig. 2) 
2/«A,god,andthearticle(Fig.3)a/, expressing 
the God by way of eminence. In the great 
profession of the Unity, on which is founded 
the religion of Islam, both terms are used, as, 

pronounced "La ilaha ill' Allah," there 
is no god but God, the real meaning of the 
expression being, " There is only one God." 
Mohammed relates that in his night journey 
from Mecca to Jerusalem, on ascending 
through the seven heavens, he beheld above 
the throne of God this formula; and the 
green standard of the Prophet was adorned 
with the mystic sentence. It is the first 
phrase lisped by the infant, and the devout 
Moslem utters the profession of the faith at 
all times, in joy, in sorrow, in praise, in 
prayer, in battle, and with his departing 
breath the words are wafted to heaven ; for 
among the peculiar virtues of these words 
is that they may be spoken without any mo- 
tion of the lips. The mourners on their 
way to the grave continue the strain in 
melancholy tones. Around the supreme 
name is clustered the masbaha, or rosary, 
of the ninety-nine beautiful names of God, 
which are often repeated by the Moham- 
medan in his devotions. ( W. 8. Paterson.) 

Alliance, Sacred. An organization 
of twenty-one brethren possessing the ulti- 
mate degree of the Scottish Rite, formed 
in New York, September 19, 1872, who as- 
semble annually on that day. One by one, 
in the due course of time, this Assembly is 
to decrease until the sad duty will devolve 
on some one to banquet alone with twenty 
draped chairs and covers occupied by the 
imaginary presence of his fellows. It was 
instituted to commemorate the breaking of 
a dead-lock in the close corporation of the 
Supreme Council by the admission of four 
very prominent members of the Fraternity. 

Alphabet, dumber of Letters 
in. In the Sandwich Island alphabet there 
are 12 letters ; the Burmese, 19 ; Italian, 20 ; 
Bengalese, 21; Hebrew, Syrian, Chaldee, 
Phoenician, and Samaritan, 22 each ; Greek, 
24; Latin, 25; German, Dutch, and English, 
26 each; Spanish and Sclavonic, 27 each ; 
Persian and Coptic, 32 each ; Georgian, 35 ; 
Armenian, 38; Russian, 41; Muscovite, 



'948 



AL-SIRAT 



ADDENDUM. 



APRON 



43 ; Sanskrit and Japanese, 50 each ; Ethi- 
opic and Tartarian, 202 each. 

Al-Sirat. (Ar., the path.) The very- 
narrow bridge extending from this world to 
the next over the abyss of hell, which must 
be passed by every one who would enter 
the Mohammedan paradise. Its width will 
compare with a hair, the edge of a sword, or 
the thread of a famished spider. The virtu- 
ous cross swiftly and safely, the sinful stum- 
ble and fall to the bottomless pit. Koran. 

Anial-sagghi. (Great labor.) The 
name of the 5th step of the mystic ladder 
of Kadosh, A. A. Scottish Rite. 

Amaranth, Order of the. Insti- 
tuted by Queen Christina of Sweden in 
1653, and numbering 31, composed of 
15 knights, 15 ladies, and the Queen as 
the Grandmistress. The insignia consisted 
of two letters A interlaced, one being in- 
verted, within a laurel crown, and bearing 
the motto, Dolce nella memoria.*. The an- 
nual festival of this equestrian Order was 
held at the Epiphany. A society of a 
similar name, androgynous in its nature, 
was instituted in 1883, under the supervision 
of Robert Macoy, of New York, to supple- 
ment the Order of the Eastern Star, having 
a social and charitable purpose, the ritual of 
which, as well as its constitutional govern- 
ment, has met with much commendation. 

Amenti. See Book of the Dead. 

Amor Honores Jnstitia. A motto 
of the Grand Lodge of England used prior 
to the union of 1813, and is to be found 
graven on the " Masonic Token " of 1794, 
commemorative of the election of the 
Prince of Wales as M. W. Grand Master, 
Nov. 24, 1790. 

Amru. The name given to the Phoeni- 
cian carpenter, who is represented in some 
legends as one of the Assassins. Fanor and 
Metusael being the other two. 

Ainshaspands. The name given in 
the Persian Avesta to the six good genii or 
powerful angels whocontinuouslywaitround 
the throne of Ormudz, or Ormazd. Also the 
name of the six summer months and the six 
productive working properties of nature. 

Auakiin. A small race of giants in 
stature in the south of Palestine who 
terrified the Hebrew spies upon entering 
the Land of Promise from Kadesh-Barnea. 

Ancient and Primitive Rite. 
One of the later modifications or out- 
growths from the Memphis Rite. Accord- 
ing to the constitution, the order dates 
in France from 1838 ; in America from 
1856; and in England from Oct. 8, 
1853. In 1865 the degrees of the order 
were reduced in number from 95 to 33, 
and the name of the Sovereign Sanctuary, 
etc., changed to Supreme Council, as was 
alleged by Harry Seymour, of New York, 
then chief of the order, for the more suc- 



cessful competition with the Supreme 
Council of 33 degrees of the A. A. Scottish 
Rite, from which he had been expelled. 

Anima Mimdi. Soul of the World. 
A doctrine of the early philosophers, who 
conceived that an immaterial force resided 
in nature and was the source of all physical 
and sentient life, yet not intelligential. 

Anno Egyptiaeo. In the Egyptian 
year. The date used by the Hermetic 
Fraternity, and found by adding 5044 to 
the Vulgar Era prior to each 20th July, 
being the number of years since the con- 
solidation of the Egyptian monarchy under 
Menes. 

Aiuibis. or Anepn. Egyptian deity, 
son of Osiris and Nephthys. The Greek 
Hermes. Having the head of a jackal, 
with pointed ears and snout, which the 
Greeks frequently changed to those of a 
dog. At times represented as wearing a 
double crown. His duty was to accompany 
the souls of the deceased to Hades (Amen- 
thes), and assist Horus in weighing their 
actions under the inspection of Osiris. 

Apex, Rite of. See Sat B'hai, 
Order of. 

Apis. The sacred bull, held in high 
reverence by the Egyptians as possessing 
divine powers, specially the gift of prophecy. 
As it was deemed essential the animal 
should be peculiarly marked by nature, 
much difficulty was experienced in pro- 
curing it. The bull was required to be 
black, with a white triangle on its fore- 
head, a white crescent on its side, and a 
knotted growth, like a scarabseus, under 
the tongue. Such an animal being found,. 
it was fed for four months in a building 
facing the East. At new moon it was 
embarked on a special vessel, prepared 
with exquisite care, and with solemn cere- 
mony conveyed to Heliopolis, where for 
forty days it was fed by priests and women. 
In its sanctified condition it was taken to 
Memphis and housed in a temple with two 
chapels and a court wherein to exercise. 
The omen was good or evil in accordance 
with which chapel it entered from the 
court. At the age of 25 years it was led to 
its death, amid great mourning and lamen- 
tations. The bull or apis was an important 
religious factor in the Isian worship, and 
was continued as a creature of reverence 
during the Roman domination of Egypt. 

Apron, Washington's. On the 
next page is a faithful representation of 
the emblems, wrought in needle-work upon 
white satin by Madame Lafayette, for a 
Masonic apron, which the Marquis con- 
veyed from Paris to General Washington 
at Mount Vernon. It was a cherished 
memorial, which after Washington's death 
was formally presented to the " Washing- 
ton Benevolent Society," at Philadelphia. 



ARABICI 



ADDENDUM. 



ARKANSAS 



949 




Arahici. An Arabian sect of the 
second century, who believed that the soul 
died with the body, to be again revived 
with it at the general resurrection. 

Aranyaka. An appendage to the 
Veda of the Indians supplementary to 
the Brahnianas, but giving more promi- 
nence to the mystical sense of the rites of 
worship. 

Arbroath, Abbey of, England. 
Erected during the 12th century. Rev. 
Charles Cordinet, in his description of the 
ruins of North Britain, has given an ac- 
count of a seal of the abbey Arbroath 
marked " Initiation." The seal was ancient 
before the abbey had an existence, and con- 
tains a perfectly distinct characteristic of 
the Scottish Rite. 

Arcade de la Pelleterie. The 
name of derision given to the Orient of 
Clermont in France, that is to say, to the 
Old Grand Lodge, before the union in 
1799. 

Archaeology, Masonic. As well 
expressed in The (London) Freemason, "We 
are just at the portals of Masonic history," 
despite all that has been done and written 
of late years, not only are we still on the 
" threshold of inquiry," but we may have 
to modify many of our views, and not a 
few of our conclusions. The Guild the- 
ory is still warmly supported in England. 
Primceval religion, especially the " Pyra- 
midical School," and the connection of 
Masonry with the " Ancient Mysteries," 
are all again being carefully worked over. 
Hermeticism is riot discarded, and, as our 
numerous careful students press onward, 
we may all be compelled to modify es- 
sentially many dogmatic declarations and 
countless hasty assumptions. In all this, 
Brother Robert Freke Gould, of London, 
is revealing wonders by the publication of 



his quarto work on " The History of Free- 
masonry," the fourth volume of the six be- 
ing at present in the hands of the publish- 
ers. This is the Masonic work of the age. 

Archimagns. The chief officer of 
the Mithraic Mysteries in Persia. He was 
the representative of Ormudz, or Ormazd, 
the type of the good, the true, and the beau- 
tiful, who overcame Ahriman, the spirit of 
evil, of the base, and of darkness. 

Architect, Engineer and. An 
officer in the French Rite, whose duty it 
is to take charge of the furniture of the 
Lodge. In the Scottish Rite, such officer 
in the Consistory has charge of the general 
arrangement of all preparatory matters for 
the working or ceremonial of the degrees. 
Argonauts, Order of. A German 
androgynous Masonic society founded in 
1775, by brethren of the Rite of Strict 
Observance. Much of the myth of the 
Argonauts was introduced into the forms 
and ceremonies, and many of the symbols 
taken from this source, such as meeting upon 
the deck of a vessel, the chief officer being 
called Grand Admiral, and the nomencla- 
ture of parts of the vessel being used. 
The motto was Est Lebe die Freude, or Joy 
forever. 

Ariaiiism. The doctrine of Arius, 
a presbyter of Alexandria, promulgated in 
321 A. d., which was inconsistent with the 
divinity of Christ. Bishop Alexander in- 
sisted that the Son isco-eternal, co-essential, 
and co-equal with the Father. Arius op- 
posed this, and asserted that there was a 
time when the Son was not, as the Father 
begat the Son, and the latter therefore 
could not be eternal. The controversy 
lasted many years, when Alexander called 
a council of his clergy, which was attend- 
ed by nearly 100 bishops, and Arius was 
deposed and excommunicated. 

Ariel. In the demonology of the Kab- 
bala, the spirit of air; the guardian angel of 
innocence and purity : hence the Masonic 
synonym. A name applied to Jerusalem ; 
a water spirit. 

Arkansas. Dr. Mackey observes that 
much obscurity concerns the early history 
of Masonry in Arkansas. That the dis- 
astrous conflagration of November, 1864, 
which destroyed the Grand Lodge hall, 
consumed all the records anterior to 1846. 
Grand Secretary Blocher says that on Feb- 
ruary 22, 1882, three Lodges — Washington, 
Western Star, and Morning Star (C. W. 
Moore asserted there was another) — as- 
sembled at Little Rock in convention and 
organized the Grand Lodge. 

Coleman 1 s Masonic Calendar for 1880 says 
the Grand Lodge was organized November 
25, 1838. 

The Grand Chapter of Royal Arch Ma- 



950 



ARK 



ADDENDUM. 



AROBA 



sons was organized April 28, 1851, by three 
Chapters, located at Fayetteville, Little 
Rock, and El Dorado, which had previ- 
ously received charters from the General 
Grand Chapter of the United States. 

The Grand Council of Royal and Select 
Masters was established in the year 1860. 

The Grand Commandery of the Order 
of the Temple was organized on March 
23, 1872. 

A Lodge, Council, Chapter, Council of 
Kadosh, and Consistory of the Scottish 
Rite are established at Little Rock. 

Arlt Mariner, Royal, Jewel of. 
The jewel of this degree prefigures the 
teachings, which are unique, and draw 
their symbols from the sea, rain, ark, dove, 
olive-branch, and Rainbow. This last sym- 
bol, as El's sign, "overshadows" the ark, 




which really is the sign of Ishtar. The ark 
is said to have contained all the elements 
of Elohim's creative power, and in " about 
nine months and three days there came 
forth the pent-up energies of Maiya;" 
her symbol is the dove with the mystic 
olive, which are sacred to her. The whole 
underlying thought is that of creation. 

Armor. In English statutes, armor is 
used for the whole apparatus of war ; of- 
fensive and defensive arms. In the Order 
of the Temple pieces of armor are used to 
a limited extent. In the chivalric degrees 
of the Scottish Rite, in order to carry out 
the symbolism as well as to render effect to 
its dramas, armor pieces and articles for 
use of knights become necessary, with 
mantling, crest, mottoes, etc. Some are 
herein enumerated : 

Aillettes — Square shields for the shoul- 
ders. 

Anlace — Short dagger worn at the gir- 
dle. 



Baldric — Belt diagonally crossing the 
body. 

Battle-axe — Weapon with axe-blade 
and spear-head. 

Beaver — Front of helmet, which ia 
raised to admit food and drink. 

Beaker — The drinking-cup with mouth* 
lip. 

Belt — For body. Badge of knightly 
rank. 

Brassart — Armor to protect the arm 
from elbow to shoulder. 

Buckler — A long shield for protecting 
the body. 

Corselet — Breast-plate. 

Crest — Ornament on helmet designat- 
ing rank. 

Cuirass— Back-plate. 

Fasces — Armor for the thighs, hung 
from the corselet. 

Gadling — Sharp metallic knuckles on 
gauntlet. 

Gauntlet — Mailed gloves. 

Gorget — Armor for the neck. 

Halberd — Long-pole axe. 

Hauberk — Shirt of mail, of rings or 
scales. 

Helmet or Casque — Armor for the 
head. 

Jambeux — Armor for the legs. 

Jupon — Sleeveless jacket, to the hips. 

Lance — Long spear with metallic head 
and pennon. 

Mace — Heavy, short staff of metal, end- 
ing with spiked ball. 

Mantle— Outer cloak. 

Morion — Head armor without visor. 

Pennon — A pennant, or short streamer 
bifurcated. 

Plume — The designation of knighthood. 

Sallet — Light helmet for foot soldiers. 

Spear — Sword, spur, shield. 

Visor — Front of helmet (slashed), mov- 
ing on pivots. 

Aroba. Pledge, covenant, agreement. 
(Latin, Arrhabo, a token or pledge. He- 
brew, Arab, which is the root of Arubbah, 
surety, hostage.) This important word, in 
the Fourteenth Degree of the Scottish Rite, 
is used when the initiate partakes of the 
"Ancient Aroba," the pledge, or covenant 
of friendship, by eating and drinking with 
his new companions. The word is of greater 
import than that implied in mere hospital- 
ity. The word " aroba " appears nowhere 
in English works, and seems to have been 
omitted by Masonic writers. The root 
" arab " is one of the oldest in the He- 
brew language, and means to interweave or 
to mingle, to exchange, to become surety 
for any one, and to pledge even the life 
of one person for another, or the strongest 
pledge that can be given (Genesis xliii. 9). 
Jwdah pleads with Israel to let Benjamin 



ARTISAN 



ADDENDUM. 



AURORA 



951 



t go with him to be presented in Egypt to 
Joseph, as the latter had requested. He 
says: "Send the lad with me; I will be 
surety for him;" and before Joseph he 
makes the same remark in Gen. xliv. 32. 
Job, in chap. xvii. 3, appealing to God, 
says : " Put me in a surety with thee ; who 
is he who will strike hands with me?" (See 
also 1 Sam. xvii. 18.) In its pure form, the 
word "arubbah" occurs only once in the 
Old Testament (Prov. xvii. 18) : " A man 
void of understanding striketh hands, and 
becometh surety in the presence of his 
friend." In Latin, Plautus makes use of 
the following phrase : " Hunc arrhabonem 
amoris a me accipe." 

Artisan, Chief. An officer in the 
Council of Knights of Constantinople. 

Arundel, Thomas Howard, 
Earl of. Tradition places Arundel as 
the Grand Master of English Freemasons 
from 1633 to 1635. This is in accordance 
with Anderson and Preston. 

Aryan. One of the three historical 
divisions of religion— the other two being 
the Turanian and the Shemitic. It pro- 
duced Brahmanism, Buddhism, and the 
Code of Zoroaster. 

Asarota. A variegated pavement 
used for flooring in temples and ancient 
edifices. 

Ases. The twelve gods and as many 
goddesses in the Scandinavian mythology. 

Asia. In the French Rite of Adoption, 
the east end of the Lodge is called Asia. 

Assyrian Architecture. The dis- 
covery in 1882 of the remains of a town, 
close to, and north of, Nineveh, built by 
Sargon, about 721 b. c, in size about a mile 
square, with its angles facing the cardinal 
points, and the inclosure containing the 
finest specimens of their architecture, re- 
vived much interest in archaeologists. The 
chief place of regard is the royal palace. 
which was like unto a city of itself, every- 
thing being on a colossal scale. The walls 
of the town were 45 feet thick. The in- 
clined approach to the palace was flanked 
by strangely formed bulls from 15 to 19 feet 
high. There were terraces, courts, and pas- 
sage-ways to an innermost square of 150 
feet, surrounded by state apartments and 
temples. The Hall of Judgment was 
prominent, as also the astronomical observ- 
atory. All entrances to great buildings 
were ornamented by colossal animals and 
porcelain decorations and inscriptions. 

Astrology. A science demanding the 
respect of the scholar, notwithstanding its 
designation as a ''black art," and, in a 
reflective sense, an occult science; a system 
of divination foretelling results by the 
relative positions of the planets and other 
heavenly bodies toward the earth. Men 



of eminence have adhered to the doctrines 
of astrology as a science. It is a study well 
considered in, and forming an important 
part of, the ceremonies of the "Philo- 
sophus," or fourth grade of the First Order 
of the Society of Rosicrucians. Astrology 
has been deemed the twin science of as- 
tronomy, grasping knowledge from the 
heavenly bodies, and granting a proper 
understanding of many of the startling 
forces in nature. It is claimed that the 
constellations of the zodiac govern the 
earthly animals, and that every star has 
its peculiar nature, property, and function, 
the seal and character of which it impresses 
through its rays upon plants, minerals, and 
animal life. This science was known to the 
ancients as the " divine art." See Magic. 

Atossa. The daughter of King Cyrus 
of Persia, Queen of Cambyses, and after- 
ward of Darius Hystaspes, of whom she 
had Xerxes. Referred to in the degree of 
Prince of Jerusalem, 16th, Scottish Rite. 

Atthakatha. An immense com- 
mentary of 258 volumes, on the canonical 
books of Buddhism, and formerly regarded 
as of equal authority with them. It is 
ascribed to Badhagosha, about 420 A. d. 
The Tripitaka and the Atthakatha together 
are said to contain two million lines. 

" Audi, Tide, Tace." {Hear, see, 
and be silent.) A motto frequently found 
on Masonic medals, and often appropri- 
ately used in Masonic documents. 

Auditors. The first class of the secret 
system adopted by the Christians in their 
early days. The second class were Cate- 
chumens, and the third were Tfie Faithful. 

Auflseher. German for warden, or 
overseer, having the erste or zweite, meaning 
the first or second overseer. 

Auger. An implement used as a 
symbol in the Ark Mariner's Degree. 

Augustus William, Prince of 
Prussia. Born in 1722, died in 1758. 
Brother of Frederick the Great, and father 
of King Frederick William II. A member 
of Lodge " Drei Weltkugeln," Berlin. 

Aurora. [Aurea hora, golden hour; 
avpiog opa, morning hour, the dawn of day.) 
In Hebrew the light is called Aur, and in 
its dual capacity Aurim. Hence Urim, 
lights ; — as, Thme, Thummim, perfections. 
Ra is the sun, the symbolic god of the 
Egyptians, and Ouro, royalty. Hence we 
have Aur, Ouro, Ra, which is the double 
symbolic capacity of " Light." Referring 
to the Urim and Thummim, Re is physical 
and intellectual light, while Thme is the 
divinity of truth and justice. 

Aurora is the color of the baldric worn 
by the brethren in the 16th Degree of the 
Scottish Rite, which in the legend is said 
to have been presented by King Darius to 



952 



AVATAR 



ADDENDUM. 



BALDER 



the captive Zerubbabel on presentation of 
his liberty, and that of all his people, who 
had been slaves in Babylon for seventy 
years. 

Avatar. The descent of a Hindu 
deity ; an incarnation. 

Avis of Portugal. See Evora, 
Brothers of. 

Axe. See Knight of the Royal Axe, 
Mackey. 

Azariah. One of Daniel's three 
friends, 605 b. c. The King of Judah, 
809 b. c. 

Azazel. "Scapegoat," the "demon 
of dry places." Translated by others to 
be the fallen angel mentioned in the Book 
of Enoch, and identical with Sammael, the 
Angel of Death. Symmachus says, " the 
goat that departs;" Josephus, "the averter 
of ills," " caper emissarius." 

Two he-goats, in all respects alike and 
equal, were brought forward for the day 
of atonement. The urn was shaken and 
two lots cast ; one was " For the Name," 
and the other "For Azazel." A scarlet 
tongue-shaped piece of wood was twisted 
on the head of the goat to be sent away, 
and he was placed before the gate and 



delivered to his conductor. The high t 
priest, placing his two hands on the goat, 
made confession for the people, and pro- 
nounced The Name clearly, which the 
people hearing, they knelt and worshipped, 
and fell on their faces and said, "Blessed 
be the Name, The Honor of His kingdom 
forever and ever." The goat was then led 
forth to the mountain-side and rolled down 
to death. 

Azrael. (Heb., help of God.) In the 
Jewish and the Mohammedan mythology, 
the name of the angel who watches over 
the dying and separates the soul from the 
body. Prior to the intercession of Mo- 
hammed, Azrael inflicted the death penalty 
visibly, by striking down before the eyes 
of the living those whose time for death 
was come. See Henry W. Longfellow's 
exquisite poem, Azrael. 

Aztec Writings. The key to the 
Aztec writings, it is alleged, has been dis- 
covered by Rev. Father Damago Soto, of 
Concordia, Vera Cruz. 

Azure. The clear, blue color of the 
sky. Cerulean. The appropriate color of 
the symbolic degrees sometimes termed 
Blue Degrees. 



B. 



B. (3, Beth.) A labial consonant stand- 
ing second in most alphabets, and in the 
Hebrew or Phoenician signifies house, prob- 
ably from its form of a tent or house, thus : 




and finally the Hebrew ^}, having the nu- 
merical value two. When united with the 
leading letter of the alphabet, ^tf, it sig- 
nifies Ab, Father, Master, or the one in 
authority, as applied to Hiram the Archi- 
tect. This is the root of Baal. (See 
Mackey.) Hebrew name of Deity con- 
nected with this letter is ~nf"Q> Bakhur. 

Bacon, Roger. An English monk 
who made wonderful discoveries in many 
sciences. He was born in Ilchester in 1214, 
educated at Oxford and Paris, and entered 
the Franciscan Order in his twenty-fifth 
year. He explored the secrets of nature, and 
made many discoveries, the application of 
which were looked upon as magic. He 
denounced the ignorance and immorality 



of the clergy, resulting in accusations, 
through revenge, and final imprisonment. 
He was noted as a Bosicrucian. Died 1292. 

Bactylea. The sacred stones wor- 
shipped by the Phoenicians and Bactrians, 
and believed by them to have fallen from 
heaven. Presumptively, meteoric stones. 

Bahrdt, K. F. Born 1741, died 
1792. A German teacher, said to have 
been made a Mason in England, and on 
his return to Germany established "The 
German Union," a ^wem-Masonic Society 
of six degrees — "Young Men," "Men," 
"Elder Men," "Mesopolites," "Diocesans," 
and " Overseers." The society was short- 
lived, and its author imprisoned in 1789 for 
a libel on Wollner, the minister. 

Balder or Baldur. The ancient 
Scandinavian or older German divinity. 
The hero of one of the most beautiful and 
interesting of the myths of the Edda ; the 
second son of Odin and Frigga, and the 
husband of the maiden Nanna. In brief, 
the myth recites that Balder dreamed that 
his life was threatened, which being told 
to the gods, a council was held by them 
to secure his safety. The mother pro- 
ceeded to demand and receive from every 
inanimate thing, iron and all metals. 



BAND 



ADDENDUM. 



BENAI 



953 



fire and water, stones, earth, plants, beasts, 
birds, reptiles, poisons, and diseases, that 
they would not injure Balder. Balder then 
became the subject of sport with the gods, 
who wrestled, cast darts, and in innumerable 
ways playfully tested his invulnerability. 
This finally displeased the mischievous, 
cunning Loki, the Spirit of Evil, who, in 
the form of an old woman, sought out the 
mother, Frigga, and ascertained from her 
that there had been excepted or omitted 
from the oath the little shrub Mistletoe. 
In haste Loki carried some of this shrub to 
the assembly of the gods, and gave to the 
blind Hoder, the god of war, selected slips, 
and directing his aim, Balder fell pierced 
to the heart. 

Sorrow among the gods was unutterable, 
and Frigga inquired who, to win her favor, 
would journey to Hades and obtain from 
the goddess Hel the release of Balder. 
The heroic Helmod or Herinoder, son of 
Odin, offered to undertake the journey. 
Hel consented to permit the return if all 
things animate and inanimate should weep 
for Balder. 

All living beings and all things wept, save 
the witch or giantess Thock (the step- 
daughter of Loki), who refused to sym- 
pathize in the general mourning. Balder 
was therefore obliged to linger in the king- 
dom of Hel until the end of the world. 

Band. The neck ribbon bearing the 
jewel of the office in Lodge, Chapter, or 
Grand Lodge of various countries, and of 
the symbolic color pertaining to the body 
in which it is worn. 

Banner Bearer. The name of an 
officer known in the higher degrees in the 
French Rite. One who has in trust the 
banner ; similar in station to the Standard 
Bearer of a Grand Lodge, or of a Supreme 
Body of the Scottish Bite. 

Banneret. A small banner. An offi- 
cer known in the Order of the Knights 
Templar, who, with the Marshal, had 
charge of warlike undertakings. A title 
of an order known as Knight Banneret, 
instituted by Edward I. The banneret of 
the most ancient order of knighthood called 
Knight Bachelor was shaped like Fig. 1. 



(Fig. l.) 



(Fig. 2.) 



(Fig. 3.) 




The Knights Banneret, next in age, had 
a pennon like Fig. 2. That of the Barons 
like Fig. 3. 

Barbati Fratres. Bearded Brothers 
— at an earlier date known as the Con- 
versi — craftsmen known among the Con- 
ventual Builders, admitted to the Abbey 
Corbey in the year 851, whose social grade 
5U 



was more elevated than the ordinary work- 
men, and were freeborn. The Conversi were 
filiates in the Abbeys, used a quasi-monas- 
tic dress, could leave their profession when- 
ever they chose and could return to civil 
life. Converts who abstained from secular 
pursuits as sinful, and professed conversion 
to the higher life of the Abbeys, without 
becoming monks. Scholae or guilds of such 
operatives lodged within the convents. We 
are told by Bro.Geo. F. Fort (in his " Criti- 
cal Inquiry Concerning the Mediaeval Con- 
ventual Builders, 1884") that the scholar of 
dextrous Barbati Fratres incurred the an- 
ger of their co-religionists, by their haughty 
deportment, sumptuous garb, liberty of 
movement, and refusal to have their long, 
flowing beards shaven — hence their name 
— thus tending to the more fascinating at- 
tractions of civil life as time carried them 
forward through the centuries to the middle 
of the thirteenth, when William Abbott, 
of Premontre, attempted to enforce the rule 
of shaving the beard. l< These worthy an- 
cestors of our modern craft deliberately re- 
fused," and said, " if the execution of this 
order were pressed against them, 'they 
would fire every cloister and cathedral in the 
country.' " The decretal was withdrawn. 

Bath Kol. (Sipna, Daughter Voice, 
or Daughter of the Voice.) The Jews say 
that the Holy Spirit spoke to the Israelites 
in the days of the Tabernacle through the 
Urim and Thummim, and under the first 
Temple by the Prophets, and under the 
second by the Bath Kol, an inferior divine 
intimation to the oracular voice proceed- 
ing from the Mercy-Seat, as a daughter is 
supposed to be inferior to the mother. 

Bar Mitzvah (Son of Command- 
ment). An Israelite who attains the age 
of thirteen years and one day, and is thence- 
forth responsible for his own sins : corre- 
sponding to the Christian rite of confirma- 
tion. A Bar Mitzvah among the Orthodox 
is bound to observe the three fundamental 
principles of wearing the Talith, the Phy- 
lacteries, and the observance of the Mezuza. 

Basilica. A hall or court-room in 
which the king administered the laws. 
Some of these were of vast size, accommo- 
dating the Tribunal, which consisted, in 
addition to the curule chair of the praetor 
and space required by the suitors and their 
advocates, of seats for the jury approxi- 
mating two hundred. 

A rectangular building, mentioned in 
Anderson's Constitution. 

Battery. A given number of blows 
by the gavels of the officers, or by the 
hands of the Brethren, as a mark of 
approbation, admiration, or reverence, and 
at times accompanied by the acclamation. 

Benai. See Bonaim, Mackey. 



954 



BENAKAR 



ADDENDUM. 



BOOK 



Benakar. The name of a cavern to 
which certain assassins fled for concealment. 

Benefit Societies. Societies of re- 
cent growth, known among the Masonic 
organizations of all classes and depart- 
ments, to render combined aid in case of 
the death of a member. Organizations of 
small or no capital, paying the officers an 
indifferent compensation, but levying an 
assessment on each member for the benefit 
of the relatives or others in the event of 
death of one of their number. These life 
insurance associations are generally pro- 
tected by the laws of the State or other 
Government, are exempt from execution, 
not liable to be seized by any legal or 
equitable process to pay any liability of a 
member. They are based on well defined 
insurance tables, and where integrity exists 
success follows. 

Benevolent Institutions, U. S. 
There are five institutions in the U. States 
of an educational and benevolent character, 
deriving their existence in whole or in part 
from Masonic beneficence: 1. Girard Col- 
lege, Philadelphia, Pennsylvania; 2. Ma- 
sonic Widows' and Orphans' Home, Louis- 
ville, Kentucky; 3. Oxford Orphan Asylum, 
Oxford, N. Carolina ; 4. St. John's Masonic 
College, Little Rock, Arkansas ; 5. Masonic 
Female College, Covington, Georgia. 

Beside the Stephen Girard Charity Fund, 
founded over a half century ago in Phila- 
delphia, the capital investment of which is 
$62,000, the annual interest being devoted 
"to relieve all Master Masons in good 
standing," there is a Charity Fund of 
$60,000 for the relief of the widows and 
orphans of deceased Master Masons, and 
an incorporated Masonic Home, which will 
now, in very early time, be made effective. 
The District of Columbia has an organized 
Masonic charity, entitled St. John's Mite 
Association. Idaho has an Orphan Fund, 
to which every Master Mason pays annually 
one dollar. Indiana has organized the 
Masonic Widows' and Orphans' Home So- 
ciety. Maine has done likewise ; and Ne- 
braska has an Orphans' School Fund, al- 
though no building has been proposed. 

Bible. {BipTcof, " Book.") A collective 
name for the writings constituting the pro- 
fessed rule of faith and practice of the 
Christian church, and composed of the Old 
Testament of 39 books, originally written 
in the Hebrew language, mainly, and the 
New Testament of 27 books, written in 
Greek. The Old Testament, to the exclu- 
sion of the New, is also the Bible of the 
Jews, and contains the oldest literature in 
existence. The New Testament was writ- 
ten within the first century of our era. The 
number of Christians in the world is about 
380,000,000 ; of Jews, 7,000,000. 



Boehini. (D'D3» weepings.) A pass- 
word in the Order of Ishmael. ' An angel 
spoke to Hagar as she wept at the well 
when in the wilderness with her son Ish- 
mael. The angel is looked upon as a spir- 
itual being, possibly the Great Angel of 
the Covenant, the Michael who appeared 
to Moses in the burning bush, or the 
Joshua, the captain of the hosts of Jehovah. 

Book of Mormon. This sacred 
book of the Mormons was first published 
in 1830 by Joseph Smith, who claimed to 
have translated it from gold plates which 
he had found under divine guidance secreted 
in a stone box. The number of Mormons 
is estimated at about 150,000 in the United 
States, and 50,000 in other countries. 

Book of the Bead, containing the 
ancient Egyptian philosophy as to death 
and the resurrection. A portion of these 
sacred writings was invariably buried with 
the dead. The Book in fac-simile has been 
published by Dr. Lepsius, and translated 
by Dr. Birch. The myth of the " Judg- 
ment of Amenti" forms a part of the 
"Book of the Dead," and shadows forth 
the verities and judgments of the unseen 
world. 

The Amenti was the Place of Judgment 
of the Dead, situated in the West, where 
Osiris was presumed to be buried. There 
were forty-two assessors of the amount of 
sin committed, who sat in judgment, and 
before whom the adjudged passed in suc- 
cession. 

There seems to be a tie which binds 
Freemasonry to the noblest of the cults 
and mysteries of antiquity. The most 
striking exponent of the doctrines and lan- 
guage of the Egyptian Mysteries of Osiris 
is this " Book of the Bead," or Ritual of the 
Underworld, or Egyptian Bible of 165 
chapters, the Egyptian title of which was 
" The Manifestation to Light," or the Book 
revealing light to the soul. Great depen- 
dence was had, as to the immediate attain- 
ment of celestial happiness, upon the hu- 
man knowledge of this wonderful Book, 
especially of the principal chapters. On a 
sarcophagus of the 11th dynasty .(chronol- 
ogy of Prof. Lepsius, say B. c. 2420) is this 
inscription : " He who knows this book is 
one who, in the day of the resurrection of 
the underworld, arises and enters in; but 
if he does not know this chapter, he does 
not enter in so soon as he arises." The 
conclusion of the first chapter says : " If a 
man knows this book thoroughly, and has 
it inscribed upon his sarcophagus, he will 
be manifested in the day in all the forms 
that he may desire, and entering into his 
abode will not be turned back" (Tiele's 
Hist. Egyptian ReL, 25). 

The Egyptian belief was that portions of 



BOOK 



ADDENDUM. 



BUDDHISM 



955 



the Book were written by the finger of 
Thoth, back in the mist of time, B. c. 3000. 
The 125th chap, describes the last judg- 
ment. The oldest preserved papyrus is of 
the 18th dynasty (b. c. 1591, Lep.). The 
most perfect copy of this Book is in the 
Turin Museum, where it covers one side of 
the walls, in four pieces, 3Q0 feet in length. 

The following extract is from the first 
chapter : 

" Says Thot to Osiris, King of Eternity, 
I am the great God in the divine boat ; I 
tight for thee ; I am one of the divine chiefs 
who are the True living Word of Osiris. 
I am Thot, who makes to be real the word 
of Horus against his enemies. The word 
of Osiris against his enemies made truth in 
Thot, and the order is executed by Thot. 
I am with Horus on the day of celebrating 
the festival of Osiris, the good Being, whose 
Word is truth ; I make offerings to Ra (the 
Sun) ; I am a simple priest in the under- 
world, anointing in Abydos, elevating to 
higher degrees of initiation ; I am prophet 
in Abydos on the day of opening or up- 
heaving the earth. I behold the mysteries 
of the door of the underworld; I direct 
the ceremonies of Mendes; I am the as- 
sistant in the exercise of*their functions ; I 
am Grand Master of the Craftsmen 
who set up the sacred arch for a sup- 
PORT." See Truth. 

Book of the Fraternity of 

Stonemasons. Some years ago, a 
manuscript was discovered in the archives 
of the city of Cologne bearing the title of 
Brilderschaftsbuch der Steinmetzen, with rec- 
ords going back to the year 1396. Stein- 
brenner ( Orig. and Early Hist, of Masonry, 
p. 104) says : " It fully confirms the con- 
clusions to be derived from the German 
Constitutions, and those of the English and 
Scotch Masons, and conclusively proves the 
inauthenticity of the celebrated Charter of 
Cologne." 

Bosonian. Tlie. The fourth degree 
of the African Architects. 

Bos well. Job n (of Auchinlek). A 
Scottish laird of the family of the biographer 
of Dr. Johnson. His appearance in the 
Lodge of Edinburgh at a meeting held at 
Holyrood in June, 1600, affords the earliest 
authentic instance of a person being a 
member of the Masonic fraternity who was 
not an architect or builder by profession. 
Kenning 7 s Cyclopaedia. 

Box of Fraternal Assistance. 
A box of convenient shape and size under 
the charge of the Hospitaller or Almoner, 
in the Modern French and A. A. Scottish 
Rites, wherein is collected the obligatory 
contributions of the duly assembled breth- 
ren at every convocation, which collections 
can only be used for secret charitable pur- 



poses, first among the members, but if not 
there required, among worthy profane; the 
Master and the Hospitaller being the only 
ones cognizant of the name of the benefi- 
ciary, together with the brother who sug- 
gests an individual in need of the assistance. 

Brazen leaver. See Laver. 

Brazen Pillars. See Pillars, 
Mackey. 

Bridge. A most significant symbol in 
the 15th and 16th Degrees of the Scottish 
Rite, at which an important event transpires. 
The characteristic letters which appear on 
the Bridge, L. O. P., refer to that liberty of 
thought which is ever thereafter to be the 
inheritance of those who have been sym- 
bolically captive for seven weeks of years. 
It is the new era of the freedom of expres- 
sion, the liberation of the former captive 
thought. Liberty, but not License. See 
Lahah Deror Pessah; also, Liber. 

Brithering. The Scotch term for 
Masonic initiation. 

Brothers of the Bridge. Ac- 
cording to Mackenzie, a charitable and 
religious brotherhood which arose in the 
south of France in the Middle Ages, the 
members devoting themselves to building 
bridges, making roads, erecting hospitals, 
and otherwise providing for the comfort 
and protection of travellers and pilgrims. 
Two bridges are mentioned, that of Bon 
Pas, three miles from Avignon, 1177-1188, 
and that over the Rhone, Pont d'Esprit, 
commenced 1185. Ramsay affirms that 
this order united with the Knights of St. 
John of Jerusalem, and afterwards with 
the Roman builders, and thus would imply 
a direct connection between them and Free- 
masonry. Several of the degrees of the 
French system take some of their decora- 
tions from the Order of the Brothers of the 
Bridge. 

Bnehanan MS. Published for the 
first time in Gould's History of Freemasonry, 
vol. i. Bro. Gould says, "This parchment 
roll was presented to the G. Lodge of Eng- 
land by Mr. George Buchanan, Whitby, 
March 3, 1880, who is of the opinion 
that it is of the latter part of the seven- 
teenth century— say from 1660 to 1680," 
and this date seems to meet the approval 
of the critical Gould. "The scroll was 
found with the papers of the late Mr. 
Henry Belcher, an antiquarian ; and is 
presumed to have been among the effects 
of the former Grand Lodge of All Eng- 
land"—! York). 

Buddhism. The religion of the dis- 
ciples of Buddha. It prevails over a great 
extent of Asia, and is estimated to be 
equally popular with any other form of 
faith among mankind. Its founder, Bud- 
dha, — a word which seems to be an appella- 



956 



BUL 



ADDENDUM. 



BURI 



tive, as it signifies the enlightened, — lived 
about five hundred years before the Chris- 
tian era, and established his religion as a 
reformation of Brahmanism. 

The moral code of Buddhism is very per- 
fect, surpassing that of any other heathen 
religion. But its theology is not so free 
from objection. Max Muller admits that 
there is not a single passage in the Bud- 
dhist canon of scripture which presupposes 
the belief in a personal God or a Creator, 
and hence he concludes that the teaching 
of Buddha was pure atheism. Yet Upham 
(Ilist. and Doct. of Bud., p. 2) thinks that, 
even if this be capable of proof, it also rec- 
ognizes "the operation of Faith (called 
Damata), whereby much of the necessary 
process of conservation or government is 
infused into the system." 

The doctrine of Nirvana, according to 
Burnouf, taught that absolute nothing or 
annihilation was the highest aim of virtue, 
and hence the belief in immortality was 
repudiated. Such, too, has been the gen- 
eral opinion of Oriental scholars ; but Mul- 
ler (Science of Religion, p. 141) adduces 
evidence, from the teachings of Buddha, to 
show that Nirvana may mean the ex- 
tinction of many things — of selfishness, 
desire, and sin — without going so far as the 
extinction of subjective consciousness. 

The sacred scripture of Buddhism is the 
Tripitaka, literally, the Three Baskets. The 
first, or the Vinaya, comprises all that re- 
lates to morality ; the second, or the Sitras, 
contains the discourses of Buddha ; and the 
third, or Abhidharma, includes all works 
on metaphysics and dogmatic philosophy. 
The first and second Baskets also receive 
the general name of Dharma, or the Law. 
The principal seat of Buddhism is the island 
of Ceylon, but it has extended into China, 
Japan, and many other countries of Asia. 
See Aranyaka, Atthakatha, Mahabharata, 
Pitaka, Puranas, Bamayana, Shaster, Sruti, 
Tantra, Upanishad, Upadevas, Veda, and 
Vedanga. 

Bui. The primitive designation of the 
month Marchesvan. See Zif. 

Bull. (Lat., bulla, that which is round 
or swelling.) The designation given to the 
capsule of the seal attached to important 
documents emanating from an emperor or 
from a pope; and as thus applied to the 
seal, it became the designation of the docu- 
ment. The Bull is issued by the apostolic 
chancellor when promulgated by a pope, 
and dates from the day of incarnation, in 
contradistinction to briefs, which are dated 
from the day of the nativity. 

The several important Bulls which have 
been issued by the popes of Borne intended 
to affect the fraternity of Freemasons are 
as follows : the Bull In Eminenti of Clem- 



ent XII., dated 27th April, 1738. This 
Bull was confirmed and renewed by that 
beginning Providas, of Benedict XIV., 17th 
May, 1751 ; then followed the edict of Pius 
VII., in 1821; the apostolic edict Quo 
Graviora of Leo XII., in 1825 ; that of 
Gregory XVI., in 1832 ; Pius IX. in 1865 ; 
and finally that of Leo XIII., who ascended 
to the papacy in 1878, and issued his Bull, 
or encyclical letter, " Humanum Genus," 
in 1884, 

Whatever may have been the severity of 
the Bulls issued by the predecessors of Leo 
XIII., he with great clearness ratifies and 
confirms them all in the following language : 
"Therefore, whatsoever the popes our pre- 
decessors have decreed to hinder the designs 
and attempts of the sect of Freemasons ; 
whatsoever they have ordained to deter or 
recall persons from societies of this kind, 
each and all do we ratify and confirm by 
our Apostolic authority." At the same 
time acknowledging that this " society of 
men are most widely spread and firmly 
established." 

This letter of the Eoman hierarchy thus 
commences : " The human race, after its 
most miserable dejection, through the wiles 
of the devil, from its Creator, God, the 
giver of celestial gifts, has divided into two 
different and opposite factions, of which 
one fights ever for truth and virtue, the 
other for their opposites. One is the king- 
dom of God on earth . . . the other is the 
kingdom of Satan." 

That, "by accepting any that present 
themselves, no matter of what religion, 
they (the Masons) gain their purpose of 
urging that great error of the present day, 
viz., that questions of religion ought to be 
left undetermined, and that there should 
be no distinction made between verities. 
And this policy aims at the destruction 
of all religions, specially at that of the 
Catholic religion, which, since it is the 
only true one, cannot be reduced to equality 
with the rest without the greatest injury." 

" But, in truth, the sect grants great 
license to its initiates, allowing them to 
defend either position, that there is a God, 
or that there is no God." 

Thus might we quote continuous pas- 
sages, which need only to be stated to pro* 
claim their falsity, and yet there are those 
who hold to the doctrine of the infallibility 
of the pope. See Bull, Papal, Mackey. 

Buri. or Bure. The first god of 
Norse mythology. In accordance with the 
quaint cosmogony of the ancient religion 
of Germany or that of Scandinavia, it was 
believed that before the world came into 
existence there was a great void, on the 
north side of which was a cold and dark 
region, and on the south side one warm 



ADDENDUM. 



CALATRAVA 



957 



and luminous. In Nifllieini was a well, or 
the " seething caldron/' out of which flowed 
twelve streams into the great void and 
formed a huge giant. In Iceland the 
first great giant was called Ymir, by the 
Germans Tuisco, whose three grandchil- 
dren were regarded as the founders of three 
of the German races. 

Coteinporary with Ymir, and from the 



great frost-blocks of primeval chaos, was 
produced a man called Buri, who was wise, 
strong, and beautiful. His son married the 
daughter of another giant, and their issue 
were the three sons Odin, Wili, and We, 
who ruled as gods in heaven and earth. 

By some it is earnestly believed that upon 
these myths and legends many symbols of 
Masonrv were founded. 



c. 



C. The third letter of the English al- 
phabet, but was not known in the Hebrew, 
Phoenician, or early Aryan languages. 

Caaba or Kaaba. (Arabic, Ka'abah, 
cubic building.) The square building or 
temple i n Mecca. More especially the small 
cubical oratory within, held in adoration 
by the Mohammedans, as containing the 



Louis. Born in Paris, January 23, 1769, 
and died in same city, November 21, 1821. 
In early life he was a violent opponent of 
Masonry, but became one of its chief sup- 
porters ere his death. He was the author 
of Le Tombeau de Jacques de Molay. 

Calatrava, Military Order of. 
Instituted 1158, during the reign of Sancho 




PILGRIMS PRAYING UNDER THE PORCH OF THE KAABA, AT MECCA. 



black stone said to have been given by an 
angel to Abraham. See Allah. 

The inner as well as the outer structure 
receive their name from Ka'ab, cube. The 
above engraving is from a forthcoming 
work, Splendor of the Shrine, by William S. 
Paterson, New York. 

Cadet-Grassicourt, Charles 



III., King of Castile, who conquered and 
gave the Castle of Calatrava, an important 
fortress of the Moors of Andalusia, to the 
Knighls Templar, who subsequently relin- 
quished their possession of it to the king. 
The king, being disappointed in the ability 
of the Templars to retain it, then offered 
the defence of the place to Don Kaymond 



958 



CALENDAR 



ADDENDUM. 



CANOPY 



of Navarre, Abbot of St. Mary of Hitero, 
a Cistercian convent, who accepted it. Don 
Raymond being successful, the king gave 
the place to him and his companions, and 
instituted the Order of Calatrava. A Grand 
Master was appointed and approve'd of by 
the Pope, Alexander III., 1164, which was 
confirmed by Innocent III. in 1198. The 
knights had been granted the power of 
electing their own Grand Master ; but on 
the death of Don Garcias Lopez de Par- 
della, 1489, Ferdinand and Isabella an- 
nexed the Grand Mastership to the Crown 
of Castile, which was sanctioned by Pope 
Innocent VIII. 

Calendar. Eras corresponding with 
1884. 

The year 1884 constitutes the 108th of 
the Independence of the United States, 
until July 4. 

1888th of the birth of Christ ; our present 
era having begun four years after his birth. 

766th Anno Ordinis of the Knights 
Templar, dating from their organization in 
1118 A. D. 

1253d of the Persian Era, which began 
June 19, N. S., 632 A. d. 

1301st of the Hejra, and began Novem- 
ber 2, 1883. 

1332d of the Armenian Ecclesiastical 
year. 

1600th of the Era of Diocletian, or Era 
of Martyrs. 

1922d of the Spanish Era, or Era of the 
Csesars. 

1929th of the Julian Era, or since the 
reformation of the Calendar of Numa Pom- 
pilius. 

2196th of the Grecian Era of the Seleu- 
cides. 

2414th of the Anno Inventionis of Royal 
Arch Masonry, and dates from the build- 
ing of the second Temple, 530 b. c. 

2631st of the Babylonish Era of Nabo- 
nassar, which began February 26, 3967, J. P. 

2637th of the Old Roman Era, a. u. c, 
according to Varro. 

2660th of the Olympiads of Greece, or 
the last year of the 665th Olympiad, ending 
in July. 

3899th of the year of Abraham, used by 
Eusebius. 

4232d of the Deluge, according to Usher 
and the English Bible. 

4986th of the Cali Yuga, or Hindoo and 
Indian Era. 

5521st of the Chinese Calendar, begin- 
ning February 11, 1884, and the 17th in a 
cycle of sixty years. 

5644th of the Creation, according to the 
Minor Era of the Jews. It ends on the 
last day of the month Elul. 

6243d of the Greater Rabbinical Era of 
the Jews. 



7012th of the World, according to Euse- 
bius. 

5828th of the World, according to Scali- 
ger. 

5884th Anno Lucis. This date is used 
by Craft Masons, as they date from the 
Creation of the World. 

5888th of the World, according to Usher 
and the English Bible. 

5376th of the World, according to the 
Antiochian and Abyssinian Eras. 

7386th of the World, according to the 
Alexandrian Era. 

7392-93d of the year of Constantinople, 
used by the Byzantine historians. This is 
the same in the Septuagint version of the 
Bible. It dates the Creation on the first 
of the Jewish month Tisri, 5508 B. c, or 
7392 years ago. There are about a hundred 
and forty eras respecting the age of the 
World. 

The Hindu year is quite irregular. The 
Hindus divide the zodiac into 27 parts, 
from some of which they name the months. 
While they know our twelve signs, they 
make no use of them. Each of theirs has 
thirteen and a half degrees ; on an average 
the sun moves through two and one-quarter 
every month. In every three years the 
Hindus gain about one month more than 
if they reckoned by solar time. Hence, 
they require an intercalary month in a 
little less than three years. The Hindu 
"Cycle of Jupiter" is sixty years, and is 
important, because it was ever a practice in 
Southern India, when dating documents, to 
annex the name of the year of the cycle. 
One year of Jupiter's cycle answers to the 
time during which the planet passes through 
the sign of the zodiac. The correctness of 
calculation of Hindu lunar motions is little 
excelled by astronomers of the present day. 

Prior to the year 1752, the Christian 
year began at the feast of the Annuncia- 
tion, on the 25th March. In Monstrelet's 
chronicle, we find the year was counted 
from Lady Day, or else from Easter ; and 
in earlier ages from Christmas. See Anno 
Egyptiaco and Yezdegerdian. 

CalidL A sultan of Egypt about 1110. 
A devotee of Secret Mystic Science, and a 
disciple of the learned Prince Morieu. 

Cancellarius. An office of high 
rank and responsibility among the Knights 
Templar of the Middle Ages, performing 
the duties of, or similar to, the Chancellor. 

Canopy, Celestial. Ritualists seem 
divided in the use of the terms " Clouded 
Canopy " and " Celestial Canopy " in the 
First Degree. For the former, see " Can- 
opy, Clouded " and " Covering of the 
Lodge," by Mackey. It would seem that 
the unclouded grandeur of the heavens 
should not be without advocates. 



CANT ALE VER 



ADDENDUM. 



CATACOMBS 



959 



Sir John Lubbock gives the following 
description of the heavens filled with stars 
in connection with the latest discoveries : 
" Like the sand of the sea, the stars of 
heaven are used as a symbol of numbers. 
We now know that our earth is but a frac- 
tion of one part of at least 75,000,000 
worlds. But this is not all. In addition 
to the luminous heavenly bodies, we cannot 
doubt there are countless others invisible 
to us from their great distance, smaller size, 
or feebler light ; indeed, we know that there 
are many dark bodies which now emit no 
light, or comparatively little. Thus the 
floor of heaven is not only 'thick inlaid 
With patines of bright gold,' but studded 
also with extinct stars, once probably as 
brilliant as our own sun." 

Cantalever. A projecting block or 
bracket which supports a balcony. The 
upper section or table of a cornice. The 
eaves of the temple or other building. 




Capitular Statistics. Brother Jo- 
siah H. Drummond, P. G. Master of Maine, 
whose figures are reliable, fixes the number 
of Royal Arch Chapter Masons in North 
America at 132,737 in 1883. See Statistics, 
Royal Arch. 

Capripede, Ratur et Iiuci 
Flige. A burlesque dining degree, 
mentioned in the collection of Fustier. 

Capuchin. One of the monks of the 
Order of St. Francis. They went bare- 
footed, were long-bearded, and wore a gown 
or cloak of dark color made like a woman's 
garment with a hood. 

Carmelites. Monks of an order 
established on Mount Carmel, in Syria, 
during the twelfth century. They w 7 ore a 
brown scapular passing over the shoulder 
and diagonally across the back and body, 
thus crossing the gown from right to left. 

Carpenters, Order of. An organ- 
ized body in Holland and Belgium, with 
central point of assembly at Antwerp. 
Their gatherings were at night in some 
neighboring forest. 

Carthusians. A religious order 
founded by Bruno in 1080, and named 
from Chartreux, in France, the place of 



their institution. They were noted for 
their austeriiy. 

Cartulary. An officer who has charge 

of the register or other books of record. 

Caryatides. The women of Cary;e, 
a city of Arcadia, or the priestesses serving 
in the Temple of Diana. Female figures 
used instead of columns for support in 
buildings. Figures of women serving to 
support entablatures. When those of men 
are used, they are termed Telamones and 
Atlanjtes. The inhabitants of Caryse hav- 
ing joined the Persians after the battle of 
Thermopylae, the Greeks, after their vic- 
tory over the Persians, destroyed the town, 
slew the men, and carried the women into 
captivity. The female form, in national 
costume, was used to support entablatures 
as commemorative of their disgrace. 

Catacombs. Subterraneous passages, 
at times opening into small chambers, 
formed generally in a soft rock which is 
easily excavated, such as tufa. Catacombs 
are to be found in many countries, and 
are used either as places of sepulture or 
concealment of the living. Those near 




THE NORTHERN SECTION OF THE CATACOMB OF 
CALLIXTUS. 

Rome are on the Via Appia, to whose 
dreary crypts the early Christians retired 
for seclusion and worship, and where the 
bodies of many saints and martyrs were 
consigned. The above engraving shows 
but a small portion of the northern sec- 
tion of the catacomb of Callixtus. The 
passage-ways were labyrinthian, consisting 
of narrow galleries shooting out in most 
unexpected directions, and at times ending 
in a cell for the placing of bodies of the 
dead, one above the other, separated by the 
I natural stone, with stone doors, on which 
I were placed the letters D. M. (Deo Maxi 
i mus) or X P, the Greek letters for Christ. 
At irregular intervals these galleries ex- 
pand into wide and lofty vaulted chambers, 
having the appearance of large chapels. 
They are reported as over twenty miles in 
length, although, in consequence of the 
fallen portions, only about six miles would 
seem to exist. The galleries are generally 
about eight feet high and five wide. When 
the Lombards besieged Rome in the eighth 



960 



CATECHUMEN 



ADDENDUM. 



CHERUBIM 



century, many of the catacombs were de- 
stroyed. Frescoes of considerable value 
are still to be found in those that are now 
open. The catacombs in Egypt were ex- 
tensively explored by Belzoni in 1818, 
when the sarcophagus of Psammetichus, 
formed of Oriental alabaster exquisitely 
sculptured, was discovered and taken to 
England. The catacombs of Paris are 
quite extensive. The Twenty-sixth de- 
gree, Scottish Kite, contains much on this 
subject. 

Catechumen. One who had attained 
the second degree of the Essenian or early 
Christian Mysteries and assumed the name 
of Constans. There were three degrees in 
the ceremonies, which, to a limited extent, 
resembled the Pagan services. Of the three 
classes, the first were Auditors, the second 
Catechumens, and the third the Faithful. 
The Auditors were novices, prepared by 
ceremonies and instruction to receive the 
dogmas of Christianity. A portion of 
these dogmas was made known to the 
Catechumens, who, after particular purifi- 
cations, received baptism, or the initiation 
of the theogenesis (divine regeneration) ; but 
in the grand mysteries of that religion — the 
incarnation, nativity, passion, and resurrec- 
tion of Christ — none was initiated but the 
Faithful. The Mysteries were divided into 
two parts — the first, styled the Mass of the 
Catechumens ; the second, the Mass of the 
Faithful. 

Many beautiful ceremonies and much 
instruction touching these matters will be 
found in that most enticing degree called 
Prince of Mercy, and known as the Twenty- 
sixth in the Scottish Rite services. 

Cathari, Society of the. An 
Italian heretical secret society organized 
in the twelfth century, with doctrines sim- 
ilar to the Albigenses and Manichees, pro- 
claiming metempsychosis, and enforcing 
industry, enjoining charity, establishing 
schools, and opposed to the judicial death 
penalty. They disavowed the adoration of 
the cross, with a feeling that an instrument 
of torture should not be held in veneration. 
Their secret services fell under the disap- 
proval of the Church of Rome. 

Cenephorus. The officer in charge 
of the smaller sacred implements used for 
the sacrifice, and who bore them with the 
holy incense and other sacred light material 
in the processional services. 

Ceridwen. The Isis of the Druids. 

Chaldean Cylinder. The cylin- 
der so recently discovered by Mr. Rassam 
in the course of his excavations in Baby- 
lonia, which has attracted so much atten- 
tion of the London Society of Biblical 
Archaeology, is one of the most remarkable 
yet made known, by reason of the light it 



throws upon the ancient chronology of the 
Chaldean Empire. It dates from the time 
of Nabonides, and records, among various 
things, that this sovereign, digging under 
the foundations of the Temple of the Sun- 
god at Sippara, forty-five years after the 
death of King Nebuchadnezzar, came 
upon a cylinder of Naramsin, the son of 
N argon, which no one had seen for " 3200 
years." This gives as the date of the 
ancient sovereign named 3750 B. c. This, 
and the fact pointed out by Prof. Oppert, 
that there was in those early days already 
"lively intercourse between Chaldea and 
Egypt," will have to be taken into account 
by future Bible critics. This destroys the 
conception of Abraham, the founder of 
the Jews, as a wanderer or nomad, and 
establishes the existence of two highly 
civilized, as well as cultured, empires in 
Egypt and Chaldea more than 5500 years 
ago ; that the high-road between them lay 
direct through Southern Palestine, and 
that Abraham was a native of the one great 
empire and an honored visitor in the other. 
Thus has been opened up a new field for 
investigation in the matter of Akkad and 
Akkadian civilization. 

Chapter of R. Arch Masons, 
An Old. There is in Boston, Mass., a 
chapter of Royal Arch Masons which was 
h olden in St. Andrew's Lodge and formed 
about the year 1764. See Royal Arch Ma- 
sons, Massachusetts ; also, Pennsylvania. 

Characteristics. The prefix to sig- 
natures of brethren of the A. A. Scottish 
Rite is as follows : To that of the Sovereign 
Grand Commander, the triple cross cross- 
let, as in (1), in red ink. To that of an 
Inspector-General other than a Com- 
mander (2), in red ink. To that of a 
Brother of the Royal Secret, 32° (3), in red 
ink. In the Northern Jurisdiction of the 
U. S., a Rose Croix Knight will suffix a 
triangle surmounted by a cross in red ink, 
as in (4). In all cases, it is usual to place 
the degree rank in a triangle after the name. 




Z i> * 



Cherubim or Kerwbim and 
Ark. Much light has been thrown upon 
the plastic form of these symbols during 
the past few years, not only as to the 
Cherubim of the Ark of the Covenant 
spoken of in Exodus, Samuel, Kings, and 
Chronicles, but those of Chaldeo- Assyrian 
art which beautified the gates of the palace 
of Sennacherib at Nineveh, and other struc- 
tures. 



CHERUBIM 



ADDENDUM. 



CHERUBIM 



961 



For the construction of the Ark, God 
directed Moses that "the Kerubim shall 
stretch their wings above it, covering the 
propitiatory with their wings, and facing 
one another, and the Kerubim shall have 
their faces turned toward the propitiatory 
(mercy-seat)." The Kirubi of the Assy- 
rian type, in the shape of bulls with ex- 
tended wings, in nowise meet the descrip- 
tion given above. The figures which can 
be found in various places upon Egyptian 
monuments, placed face to face on either 
side of the Naos of the gods, and stretch- 
ing out their arms, furnished with great 
wings, as though to envelop them (Wilkin- 
son, Manners and Customs of Ancient Egyp- 
tians, 1878, vol. iii.), more fully meet the 
idea — in fact, it is convincing, when we re- 
member the period, and note that all else 
about the sacred furnishings of the Tab- 
ernacle, or Ohel-mo'ed, are exclusively 
Egyptian in form, as well as the sacerdotal 
costumes. (See L'Egypte et Mo'ise, by Abbe 
Ancessi, Paris, 1875.) Furthermore, this 
was most natural, since the period was 
immediately after the exodus. The Keru- 
bim of the Ark were remodelled by Solo- 
mon after designs furnished by his father, 
David (1 Chron. xxviii. 18). 




THE ISMIAN CAR. 

At this epoch, says Francois Lenormant, 
Professor of Archaeology at the National 
Library of France, in his Beginnings of 
History, 1882, the Egyptian influence was 
no longer supreme in its sway over the 
Hebrews ; that the Assyro-Baby Ionian influ- 
ence balanced it ; that the new Kerubim, 
then executed, may have been different 
from the ancient ones as described in Ex- 
odus; in fact, Kirubi after the Assyrian 




THE ARK OF PHILE. 

type, which formed a Merkabah (a chariot, 
1 Chron. xxviii. 18), upon which Yahveh 
was seated. In the Egyptian monuments 
the gods are often represented between the 
5 V 61 



forward-stretching wings of sparrow-hawks 
or vultures, placed face to face, and birds 
of this kind often enfold with their wings 
the divine Naos. 

The adornment of the Tabernacle, as 
mentioned in Exodus, excluded every 
figure susceptible of an idolatrous charac- 
ter, which is far from being the case in 
what we know of the Temple of Solomon, 
In the matter of plastic images, none was 
admitted save only the Kerubim, which 
were not only, placed upon the Ark, but 
whose representations are woven into the 
hangings of the Mishkan and the veil 
which separates the Holy Place from the 
Holy of Holies. It is therefore most prob- 
able that the Kerubim of Exodus were 
great eagles or birds — Kurubi — while un- 
der the remodelling by Solomon these were 
changed to Kirubi with human faces. 

The prophet Ezekiel describes four hay- 
ydth or kerubim, two and two, back to 
back, and going " each one straight for- 
ward " toward the four quarters. The 
Kerubim of the Merkabah of Ezekiel have 
four wings— two lifted up and two cover- 
ing their back — and four human faces set 
in pairs, to the right and to the left, one 
of a man, one of a bull, one of a lion, and 
one of an eagle — the faces of creatures 
which combine all the emblems of strength 
depicted by the Chaideo- Assyrian bull. 
Ezekiel (Yehezqel) thus describes the Ker- 
ubim with several faces which, alternately 
with the palm-trees, decorated the frieze 
around the interior of the temple at Jeru- 
salem : " Each Kerub had two faces, a 
man's face turned one way toward the 
palm-tree, and a lion's face turned the 
other way toward the other palm-tree; 
and it was in this wise all around the 
house." 

The following information, furnished by 
Prof. Lenormant, on the subject of Cheru- 
bim, is important: "Deductions were for- 
merly made from the Aryan theory to 
support primitive tradition as to origin 
and form, but these have been overthrown, 
and the Semitic interpretation made mani- 
fest through finding the name of the Keru- 
bim in the cuneiform inscriptions ; that 
in place of referring the Hebrew word 
kwub to the Aryan root grabh, ' to seize,' 
the word is more properly of Semitic origin, 
from the root Mrab, signifying ' bull,' or 
a creature strong and powerful (501*13 )• 
Eeferring to the prophet Ezekiel i. 10 and 
x. 14, the two parallel passages use the 
word kerub interchangeably with shor, 
' bull,' the ' face of a bull ' and • face of a 
cherub,' which are synonymous expressions. 
Since we have come to know those colossal 
images of winged bulls with human faces, 
crowned with the lofty cidaris, decorated 



962 



CHINA 



ADDENDUM. 



CHROMATIC 



with several pairs of borns, which flanked 
the gateways of the Assyrian palaces, a 
number of scholars, intimately acquainted 
with antique sculpture, have been zealous 
in associating them with the Kerubim of 
the Bible. . . . The winged bull with a 
human head figures in a bas-relief in the 
palace of Khorsabad as a favoring and 
protecting genius, which watches over the 
safe navigation of the transports that carry 
the wood of Lebanon by sea. The bulls 
whose images are placed at the gateways 
of the palaces and temples, as described in 
the above ideographic group, are the guar- 
dian genii, who are looked upon as living 
beings. As the result of a veritable magical 
operation, the supernatural creature is sup- 
posed to reside within these bodies of stone." 

In a bilingual document, Akkadian with 
an Assyrian version, we read invocations 
to the two bulls who flanked the gate of 
the infernal abode, which were no longer 
simulacra of stone, but living beings, like 
the bulls at the gates of the celestial pal- 
aces of the gods. The following is one of 
the unique expressions made in the ears 
of the bull which stands to the right of 
the bronze inclosure : 

" Great Bull, most great Bull, stamping 
before the holy gates, he opens the interior ; 
director of Abundance, who supports the 
god Nirba, he who gives their glory to the 
cultivated fields, my pure hands sacrifice 
toward thee." 

Similar expressions were then made in 
the bull's left ear. 

These genii, in the form of winged bulls 
with human countenances, were stationed 
as guardians at the portals of the edifices 
of Babylonia and Assyria, and were given 
the name of Kirubi ; thus, Kirubu damqu 
lippaqid, " May the propitious Kirub guard." 
Numerous authorities may be given to show 
that the Chaldeo-Assyrians' Kirub, from 
the tenth to the fifth century before our 
era, whose name is identical with the He- 
brew Kerub, was the winged bull with a 
human head. The Israelites, during the 
times of the Kings and the Prophets, pic- 
tured to themselves the Kerubim under 
this form.* 

China. A secret society, akin to Ma- 
sonry and indigenous to China, is the " Most 
Ancient Order of Suastica," or the Brother- 
hood of the Mystic Cross, said' to have been 
founded 1027 b. c. by Fohi, and introduced 
into China 975 B. C. It contains three 
degrees : Apprentice Brothers, Tao Sze (or 
Doctors of Reason), and Grand Master. 
The Apprentice wears the Jaina Cross, 



* " The figures of the Cherubim are said to have 
defeated Dante's power of constructive imagina- 
tion." 



worked on a blue silk ribbon ; the Tao Sze 
wears a cross of silver; and the Grand 
Master one in gold. The meetings are 
called " Tents." For Chinese Faith,see King. 

There is a District Grand Lodge of Free 
and Accepted Masons at Hong Kong and 
South China, which holds its Communica- 
tions in December. 

Chinese Classics and Symbol- 
ism. Mr. Giles, well versed in matters 
pertaining to Chinese literature, customs, 
and archaeology, is the authority for stating 
that in the written language of the Chinese 
many curious expressions were in use seven 
hundred years before the Christian era, or 
only about two hundred years after the 
death of King Solomon, bearing close 
proximity to those used prominently in 
Masonry. The following quotation from 
the works of Mencius, the great disciple 
of Confucius, is given in illustration : " A 
Master Mason, in teaching his apprentices, 
makes use of the compasses and the square. 
Ye who are engaged in the pursuit of wis- 
dom must also make use of the compasses 
and the square." These two words, " com- 
passes" and "square," in the Chinese lan- 
guage represent "order, regularity, and 
propriety." Mr. Giles points out that in 
the oldest of the Chinese classics, " which 
embraces a period from the twenty-fourth 
to the seventh century before Christ, there 
are distinct allusions to this particular 
symbolism." See King. 

Chromatic Calendar. " The 
Five Points." In the great Temple, 
usually known as the Ocean Banner Monas- 
tery, at Honam, a suburb of Canton, China, 
we find four colossal idols occupying a large 
porch, each image being painted a different 
color. Ch'i-kwoh, who rules the north and 
grants propitious winds, is dark ; Kwang- 
muh is red, and to him it is given to rule 
the south and control the fire, air, and 
water ; To-man' rules the west, and grants 
or withholds rain, his color being white; 
while Chang-tsang, whose color is green, 
rules the winds and keeps them within 
their proper bounds, his supreme control 
being exercised over the east. The old 
custom of associating colors with the four 
quarters of the globe has probably led to 
the habit of describing the winds from 
these respective points as possessed of the 
same colors. The fifth, the earth, the cen- 
tral remaining point, still is conjectural. 
Thus, we also find in China a set of deities 
known as the five rulers ; their colors, ele- 
ments, and points may be thus represented : 

1. Black. Water. North. Back. 

2. Red. Fire. South. Breast. 

3. Green. Wood. East. Mouth. 

4. White. Metal. West. Knee. 

5. Yellow. Earth. Middle. Foot. 



CHROMATIC 



ADDENDUM. 



CLAVEL 



963 



These again are in turn associated with 
the planets, and the study of Chinese and 
Babylonian planet-colors is full of curious 
points of similarity. 

Black, typifying the north, has two 
direct opponents in symbolic colors, and 
these are red and white. The first as im- 
plying ignorance arising from evil passions, 
the second indicating ignorance of mind. 
Ked-black is called in Hebrew O^ff, Ileum, 
from which comes Heume, an inclosing 
wall. Black from white, in Hebrew, is 
*")nC> sehher, signifying the dawn of light 
to the mind of the Masonic profane. The 
hand to back, as the words of wisdom are 
about to be spoken. 

In the Egyptian, the black Osiris ap- 
pears at the commencement of the Funereal 
Ritual, representing the state of the soul 
which passes into the world of light. 
Anubis, one of the sons of Osiris, who 
weighs the soul in the scales of Amenti, 
and is the god of the dead, is black. The 
Conductor, or Master of Ceremonies, Thoth 
Psychopompe, has the head of the black 
Ibis. See Truth. 

Eed. In Hebrew, the fire of love, which 
burns in the south, is jIHK, are, to burn. 
On Egyptian monuments, and in their 
temples, the flesh of men is painted red, 
and that of women yellow. The same dif- 
ference exists between the gods and god- 
desses, except where specially otherwise 
defined. Man's name in Hebrew signifies 
red, and as the image of fire is love, it is 
the universal tie of beings from breast to 
breast. 

Green. p*V, Irq, viridis, verdure. JTp"), 
the firmament, also the winds. Green 
designates the beginning, the creation, the 
birth, as the world was called into being 
in the wisdom of God by his word of mouth, 
and Light was to appear in the East. 
Phtha was the Egyptian Creator of the 
world; he was at times represented with 
his flesh painted green, and holding a 
sceptre of four colors, red, blue, green, and 
yellow: fire, air, water, and earth. The 
god Lunus, the Moon, in Hebrew J"7*P> 
irhe, is formed of one of the roots of 
green, signifying to found or set in order. 
Green is the symbol of Victory as well as 
Hope, in the symbolic colors (of Mackey, 
which see). 

White. -fin, Heur, to be white; 
Q*mn» Heurim, to be noble and pure. 
The Egyptian spirits of the dead were 
clothed in white, like the priests. Phtha, 
the creator and regenerator, was frequently 
robed in a white vestment, symbol of the 
egg from which he was born, enveloped in 
the white or albumen. The head of Osiris 
was draped in a white tunic. While the 
Chinese metaphorically represented Metal 



' by this color, the Egyptians and Hebrews 
I made it the symbol of Earth. Its reference 
to the West would imply the first point 
whereat the profane bent the knee in sup- 
plication to the Deity. 

Yellow, ^il \f, Tseb, gold color, desig- 
nates a radiation of light, signifying to 
shine, to be resplendent. Man, or the 
male principle, symbolized by ardent fire, 
was represented by red, and the female 
principle, identified with the idea of light 
or flame, represented by yellow or light- 
colored earth, over which the swift-footed 
messenger bears tfie tidings of a Mason's 
distress and the return of obligatory succor. 
This light of the fire, the female of divine 
beauty, the Egyptian Venus, was called 
Athor, signifying dwelling of Horus, and 
was thus represented. 




Circuit. Fort, in his Early History and 
Antiquities of Freemasonry , says : " Northern 
kings, immediately upon acceding to the 
l throne, made a 'gait' or procession about 
i their realms. According to the Scandi- 
j navian laws, when real property was trans- 
ferred, possession was incomplete until a 
circuit was made around the estate by the 
1 buyer and vendor." 

During the installation ceremonies of 
; the Master of a Masonic Lodge, a pro- 
cession of all the Craftsmen march around 
the room before the Master, to whom an 
appropriate salute is tendered. This Cir- 
cuit is designed to signify that the new 
incumbent reduces the Lodge to his pos- 
session in this symbolic manner. 

Clavel, T. Begue. An abbe. A 
French Masonic writer, who published, in 
1842, a Histoire Pittoresque de la Franc-Ma- 
connerie et des Societes Anciennes et Modernes. 
This work contains a great amount of inter- 
esting and valuable information, notwith- 
standing many historical inaccuracies, es- 
pecially in reference to the Ancient Ac- 
cepted Scottish Rite, of which the author 
was an adversary. Clavel is also the author 
of another work, published in 1844, and 
entitled Histoire Pittoresque des Religions, 



964 



CLECHE 



ADDENDUM. 



CONVENTIONS 



Doctrines, Ceremonies et Coutumes Religieuses 
de tous les Peuples du Monde. For the pub- 
lication of the former work without au- 
thority, he was suspended by the Grand 
Orient for two months, and condemned to 
pay a fine. Clavel appealed to the intelli- 
gence of the Fraternity against this sen- 
tence. In 1844, he commenced the publi- 
cation of a Masonic Journal called the 
Or and Orient, the title of which he subse- 
quently changed to the Orient. As he had 
not obtained the consent of the Grand 
Orient, he was again brought before that 
body, and the sentence of perpetual ex- 
clusion from the Grand Orient pronounced 
against him. Heboid says that it was the 
act of a faction, and obtained by unfair 
means. It was not sustained by the judg- 
ment of the Craft in France, with whom 
Clavel gained reputation and popularity. 
Notwithstanding the Masonic literary la- 
bors of Clavel, an account of the time of 
his birth, or of his death, appears to be ob- 
scure. His desire seemed to be to establish 
as history, by publication, those views 
which he personally entertained and form- 
ed; gathered from sources of doubtful 
character, he desired they should not be 
questioned in the future, semelpro semper. 

Cleche. A cross charged with another 
of the same figure, but whose color is that 
of the field. 

College, The regular Convocation of 
the subordinate bodies of the Society of 
Rosicrucians is called an Assemblage of 
the College, at which their mysteries are 
celebrated, by initiation and advancement, 
at the conclusion of which the Mystic Cir- 
cle is broken. 

Colleges, Irish. Established in 
Paris about 1730, and were rapidly being 
promulgated over France, when they were 
superseded by the Scottish Chapters. 

Colloeatio. The Greek custom of 
exposing the corpse on a bier over night, 
near the threshold, that all might be con- 
vinced of the normal death. 

Colored Fraternities. The secret 
societies of negroes claiming to be Masonic 
are quite extensive, embracing fourteen 
Grand Lodges, to wit: that of Arkansas, 
Colorado, Dominica, Illinois, Indiana, Li- 
beria, Mississippi, Missouri, New Jersey, 
New York, North Carolina, Ontario, Penn- 
sylvania, and South Carolina. 

Companions, The Twelve. The 
Eev. George F. Fort relates that the 
" twelve Companions of G. Master Hiram 
correspond unquestionably to the twelve 
zodiacal signs, or the twelve months of the 
year. The ground-work of this tradition 
of the twelve is a fragment of ancient nat- 
ural religion, common to both Oriental and 
European nations ; or, more properly, was 



derived from identical sources. The treach- 
erous Craftsmen of Hiram the Good are 
the three winter months which slew him. 
He is the sun surviving during the eleven 
consecutive months, but subjected to the 
irresistible power of three ruffians, the win- 
ter months ; in the twelfth and last month, 
that luminary, Hiram, the good, the beau- 
teous, the bright, the sun god, is extin- 
guished." 

Connecticut. The first Lodge organ- 
ized in Connecticut was Hiram Lodge, at 
New Haven, which received its charter, in 
1750, from St. John's Grand Lodge, of 
Boston. Other Lodges were instituted, 
some by authority from Massachusetts, 
others from that derived from New York. 
A convention of delegates from twelve 
Lodges assembled at New Haven, July 8, 
1789, and organized the Grand Lodge of 
Connecticut, Pierpont Edwards being 
elected Grand Master. 

In 1796, there were three Royal Arch 
Chapters in Connecticut. In 1797, these 
Chapters had entered into an association, 
probably with the idea of establishing a 
Grand Chapter. On January 24, 1798, a 
convention of delegates from Massachu- 
setts, Rhode Island, Connecticut, and New 
York was held at Hartford, when a confer- 
ence was had on the subject of the two con- 
ventions, the delegates from Connecticut 
united with those from the other States in 
forming the " Grand Royal Arch Chapter 
of the Northern States of America." By 
the constitution then adopted, the " Deputy 
Grand Chapter " of Connecticut was estab- 
lished. The title was changed in the sub- 
sequent year for that of " Grand Chapter." 
Webb gives the precise date of the organ- 
ization of the Grand Chapter as May 17, 
1798. See Royal Arch Grand Bodies in 
America. 

The Grand Council of Royal and Select 
Masters was organized in 1819. 

The Grand Encampment of Knights 
Templar was organized September 13, 
1827, but is now known as the Grand Com- 
mandery. 

Conventions or Congresses of 
Masons in chronological order: — 

926. York, under Prince Edwin of 
England. 

1275. Strasburg, under Edwin Von Stein- 
bach. 

1459. Ratisbon, under Jost Dolzinger. 

1464. Ratisbon, under Grand Lodge of 
Strasburg. 

1469. Spire, under Grand Lodge of Stras- 
burg. 

1535. Cologne, by Hermann, Bishop of 
Cologne. 

1563. Basle, by Grand Lodge of Stras- 
burg. 



CORIUM 



ADDENDUM. 



CRATA 



965 



1717. London, by the Four Old Lodges. 
Organization of Grand Lodge. 

1730. Dublin, by the Dublin Lodges. 

1736. Edinburgh. Organization and in- 
stitution of Grand Lodge. 

1756. The Hague, by the Royal Union 
Lodge. 

1762. Paris and Berlin, by nine commis- 
sioners nominated by the Sov. G. Council 
of P. of Masonry. 

1763. Jena, by the Lodge of Strict Ob- 
servance. 

1764. Jena, by Johnson or Beeker, de- 
nounced by Baron Hund. 

1765. Altenberg, a continuation wherein 
Hund was elected G. M. of Rite of Strict 
Observance. 

1772. Kohl, by Ferdinand of Brunswick 
and Baron Hund, without success. 

1775. Brunswick, by Ferdinand, Duke 
of Brunswick. 

1778. Lyons, by Lodge of Chevaliers Bi- 
enfaisants. 

1778. Wolfenbiittel, by Duke of Bruns- 
wick. 

1782. Wilhemsbad, an impotent session 
for purification. 

1784. Paris, a medley of Lovers of Truth 
and United Friends. 

1786. Berlin, alleged to have been con- 
vened by Frederick Second of Prussia. 

1822. Washington, a mutual assemblage 
of American Lodges. 

1843. Baltimore, a mutual assemblage 
of American Lodges. 

1847. Baltimore, a mutual assemblage 
of American Lodges. 

1853. Lexington, Ky., a mutual assem- 
blage of American Lodges. 

1855. Paris, by Grand Orient of France. 

1859. Chicago. A volunteer assemblage. 

1875. Lausanne. A convention of the 
Supreme Councils of the Scottish Rite 
of the World, which subsequently led to 
an eternal bond of unity both offensive 
and defensive. 

Coriuui. An armor worn by Roman 
soldiers made of leather scales, and much 





used in the time of Edward I. The leather 
leaves or scales overlapping each other, 



made the armor impervious to arrows, and 
caused the glance of spears and javelins. 

Coronet, Ducal. (Italian, Coronet- 
ta.) An inferior crown worn by noblemen, 
such as that of a Brit- 
ish duke, adorned with 
strawberry leaves ; that 
of a marquis has leaves 
with pearls interposed ; 
that of an earl has the 
pearls above the leaves ; 
that of a viscount is 
surrounded with pearls 
only; that of a baron 
has only four pearls. The ducal coronet 
is a prominent symbol in the Thirty-third 
degree of the A. A. Scottish Rite. 

Cosmist. A religious faith of late 
recognition, having for its motto, " Deeds, 
not Creeds," and for its principle the 
service of humanity is the supreme duty. 
The design of Cosmism is to join all men 
and women into one family, in which the 
principle of equality, together with that of 
brotherly love {that is, love of the human 
race), is the predominant one, and the 
moral and material welfare of all the sole 
aim and purpose. 

The Cosmists are enjoined to act as fol- 
lows : To give one another encouragement 
and aid, both material and moral ; to cul- 
tivate all their faculties; to contemplate 
all mankind as brethren ; to be courteous 
and forbearing to each and all ; to practise 
charity without publicity or ostentation. 

Freemasonry is an intensely theistical 
institution ; but its principles could scarcely 
be better expressed than those above enu- 
merated as the foundation of the Cosmistic 
faith; more especially in the motto, " Deeds, 
not Creeds." 

There is an observable difference between 
Cosmists and Secularists, Collectivists and 
Positivists. 

Cotty to, Mysteries of. These were 
instituted in Thrace, and thence found their 
way into Greece and Rome, and were known 
as the Rites of the Bona Dea. The mem- 
bers were exclusively women. The intrud- 
ing of Clodius, in female disguise, into the 
ceremonies, was severely paid for. 

Council of Allied Masonic De- 
grees. England. An organization re- 
ported to have been formed in 1880 to em- 
bosom, protect, and promulgate all side 
degrees of a Masonic or other secret char- 
acter, and those otherwise unclaimed that 
may appear as waifs. The central organ- 
ization is termed the "Council of Allied 
Masonic Degrees." One of its subordinates 
is Ebor Council, at York. 

Craft Statistics. See Statistics of 
Craft Masons. 

Crata Repoa. An Egyptian Rite 



966 



CRESSET 



ADDENDUM. 



CUMULATION 



of seven degrees: 1. Pastophoros or Ap- 
prentice. 2. Neocoros or Fellow Craft. 3. 
Melanophoros or Master. 4. Kistophoros, 
Provost and Judge. 5. Balahate, Knight 
and Priest Philosopher. 6. Knephnu, King 
(Royal Arch or Astronomos). 
7. Propheta. These were first 
published in 1770, and appear 
to have had no really ancient 
origin or authority. 

Cresset. An open lamp 
formerly having a cross-piece 
filled with combustible material, 
such as naphtha, and recognized 
as the symbol of Light and 
Truth. 

Crimson. (Crimoysin, O. 
Eng.) A deep-red color tinged 
with blue, emblematical of fer- 
vency and zeal ; belonging to several de- 
grees of the Scottish Rite as well as to the 
Holy Royal Arch. 

Crosier. The staff surmounted by a 
cross carried before a bishop on occasions 
of solemn ceremony. They are generally 
gilt, and made light ; frequently of tin, and 
hollow. The pastoral staff has a circular 
head. 





Crosses. In referring to the philo- 
sophic triads and national crosses, there 
will be found in a work entitled The Celtic 
Druids, by Godfrey Higgins, the following : 
" Few causes have been more powerful in 
producing mistakes in ancient history than 
the idea, hastily formed by all ages, that 
every monument of antiquity marked with 
a cross, or with any of those symbols which 
they conceived to be monograms of Christ 
the Saviour, was of Christian origin. The 
cross is as common in India as in Egypt 
or Europe." The Rev. Mr. Maurice re- 
marks {Indian Antiquities): "Let not the 
piety of the Catholic Christian be offended 
at the assertion that the cross was one of 
the most usual symbols of Egypt and 
India. The emblem of universal nature 
is equally honored in the Gentile and 
Christian world. In the Cave of Ele- 
phanta, in India, over the head of the 
principal figure may be seen the cross, 



with other symbols." Upon the breast of 
one of the Egyptian mummies in the mu- 
seum of the London University is a cross 
upon a Calvary or mount. People in those 
countries marked their sacred water-jars, 
dedicated to Canopus, with a Tau cross, 
and sometimes even that now known as 
the Teutonic cross. The fertility of the 
country about the river Nile, in Egypt, 
was designated, in distance on its banks 
from the river proper, by the Nilometer, 
in the form of a cross. The erudite Dr. G. 
L. Ditson says: "The Rabbins say that 
when Aaron was made High Priest he was 
marked in the forehead by Moses with a 
cross in the shape of that now known as 
St. Andrew's." Proselytes, when admitted 
into the religious mysteries of Eleusis, 
were marked with a cross. (See Cross, 
Mackey.) 

Crowns. As the result of considerable 
classification, Brother Robert Macoy pre- 
sents nine principal crowns recognized in 
heraldry and symbolism : 1st. The Tri- 
umphal crown, of which there were three 
kinds — a laurel-wreath, worn by a General 
while in the act of triumph ; a golden 
crown, in imitation of laurel -leaves ; and 
the presentation golden crown to a con- 
quering General. 2d. The Blockade crown 
of wild-flowers and grass, presented by the 
army to the commander breaking and re- 
lieving a siege. 3d. The Civic crown of 
oak-leaves, presented to a soldier who 
saved the life of his comrade. 4th. The 
Olive crown, conferred upon the soldiery 
or commander who consummated a tri- 
umph. 5th. The Mural crown, which 
rewarded the soldier who first scaled the 
wall of a besieged city. 6th. The Naval 
crown, presented to the Admiral who won 
a naval victory. 7th. The Vallary crown, 
or circlet of gold, bestowed on that soldier 
who first surmounted the stockade and 
forced an entrance into the enemy's camp. 
8th. The Ovation crown, or chaplet of 
myrtle, awarded to a General who had 
destroyed a despised enemy and thus ob- 
tained the honor of an ovation. 9th. The 
Eastern or Radiated crown, a golden circle 
set with projecting rays. 

The crown of Darius, used in Red Cross 
knighthood and in the Sixteenth degree 
Scottish Rite, was one of seven points, the 
central front projection being more promi- 
nent than the other six in size and height. 

Cumulation of Kites. The prac- 
tice by a Lodge of two or more Rites, as 
the American or York and the Ancient 
Accepted Scottish, or the Scottish and 
French Modern Rites. This cumulation 
of Rites has been practised to a consider- 
able extent in France, and in Louisiana 
in the United States. 



D 



ADDENDUM. 



DECLARING 



967 



D. 



D. The fourth letter of the Phoenician, 
the Hebrew, the Greek, the Roman, and 
of nearly all alphabets. In Hebrew it is 
*J, Daleth, signifying the door of life, a rep- 
resentation of which was probably its origi- 
nal hieroglyph, thus : 




1 shows the approximation to the Hebrew 
Daleth ; 2, the Greek Delta, resembling the 
opening of a tent. The numerical value 
of "| is four ; as a Roman numeral it stands 
for 500. The Divine name in Hebrew con- 
nected with this letter is ^Ut, Daghul, In- 
signis. 

Dactyli. Priests of Cybele, in Phryg- 
ia, of whom there were five, which num- 
ber could not be exceeded, and alluded to 
the salutation and blessing by the five fin- 
gers of the hand. 

Dseclalus. A famous artist and mech- 
anician, whose genealogy is traced in the 
Greek myths as having sprung from the 
old Athenian race of kings, the Erechthei- 
dse. He is said to have executed the Cre- 
tan labyririth, the reservoir near Megaris 
in Sicily, the Temple of Apollo at Capua, 
and the celebrated altar sculptured with 
lions on the Libyan coast. He is said to 
be the inventor of a number of the "Work- 
ing Tools" used in the various degrees of 
Masonry, the plumb-line and the axe, most 
of the tools used in carpentry, and of glue. 
Of him is told the fable of his flying safely 
over the iEgean by means of wings made 
by himself. His nephew, Perdix, is the 
reputed inventor of the third Great Light 
in Masonry, the Compasses, which are ded- 
icated to the Craft. Through envy Daeda- 
lus is said to have hurled his nephew, Per- 
dix, from the Temple Athene. 

Dagraini, Hubert. A writer in 
the Amsterdam Journal of November 3, 
1735, on the subject. of Freemasonry, which 
caused an edict from the States General 
forbidding Masonic gatherings throughout 
the country. 

Dagran, !Loiiis. President of a 
General Assembly of thirty Lodges, held 
on St. John's Day, 1756, at the Hague, for 
the formation of the Grand Lodge of Hol- 
land. It was at this December meeting 
that Baron Van Aerssen Beyeren Van 
Hogerheide was appointed Grand Master. 

Dakota. The Grand Lodge was or- 
ganized July 21, 1875. In 1883, there were 



fifteen Lodges, and during the year four- 
teen dispensations were granted for new 
Lodges. Membership, 1533. It has a 
flourishing G. Chapter, and on May 14, 
1884, a G. Commandery of K. Templar 
was organized, with five Commanderies. 

Dalmatic. A robe worn by deacons 
in some Christian churches. Originally 
made of linen, as shown by early Christian 
paintings on the walls of the Catacombs at 
Rome, but now generally made of heavy 
woollen or silk material, as the planeta 
worn by the priest. This article of dress 
has become quite common in many of the 
degrees of various Rites. 

Danibool. The vast rock temple of 
the Buddhists in Ceylon, containing a pro- 
fusion of carvings, figures of Buddha of 
extraordinary magnitude. Monuments of 
this deity are, in the common Singhalese 
term, called Dagoba, but the more general 
name is Stupa or Tope. See Topes. 

Daniel. The countersign with " Da- 
rius" for Monday in the 32d Degree, Scot- 
tish Rite. A Hebrew prophet, contempo- 
rary of Ezekiel, about 600 B. c. Carried 
captive to Babylon in the fourth year of 
i Jehoiakim, but selected for instruction in 
! all the learning of the Chaldeans by order 
I of the Court. His skill in the interpreta- 
! tion of dreams was famed. He became 
| Governor of Babylon under Nebuchad- 
j nezzar, and the first ruler of the whole 
Medo-Persian Empire, inferior only to 
Darius, the king. Under Cyrus he had 
been Grand Master of the Palace and 
Interpreter of Visions, as narrated in the 
15th Degree, Scottish Rite. He did not 
return with his countrymen to Judea when 
granted their liberty. It is a dispute as to 
when he died, or where, but the majority 
favor Sushan, in Persia, when he was 90 
years of age. At the present day a tomb 
is shown in this ancient city bearing his 
name; in fact, it is the only standing 
structure there. Daniel was noted and 
famed for his piety, and as well for his 
worldly possessions. 

Dao. The Zend name for light, from 
Daer, to shine. 

Darakiel. A responsive word in the 
23d Degree of the Scottish Rite. S.XOTT. 
Latin, Directio Dei. 

Darius I. See Cyrus, King. 
Decamis. An officer in the Knights 
Templar system of Baron Hund, who, in 
the absence of the Grand Master and his 
Prior, possessed the right to preside in the 
Chapter. 

Declaring Off. "When a brother 
ceases to visit and pay his monthly sub- 



96^ 



DEGREES 



ADDENDUM. 



DIU 



scription, he thereby declares himself off 
the Lodge." [Symbolical Dictionary.) In 
England, A. F. A. Woodford says, the 
brother "resigns." Various designations 
rule in the United States, the chief one 
being " dropped from the roll." In some 
States the brother is punished by "suspen- 
sion." If, however, in certain States, he is 
clear of the books, upon application he can 
receive a certificate to that effect, and be 
dropped from the roll. In England he 
gets a "clearance certificate." In Scotland 
a " dimit " is issued under the seal of the 
Grand Lodge of Scotland. 

Degrees, when were Three Cre- 
ated ? Rather than rely upon any facts 
that can be produced by American students, 
it is safer to look to the earnest seekers for 
historical light in the Mother Masonic coun- 
try, especially to Brothers W. J. Hughan, 
R. F. Gould, and " Masonic Student." We 
therefore make free with their printed opin- 
ions. No one has ever contended that the 
three degrees as we have them to-day were 
the same before 1717, in arrangement, in 
teaching, and in terminology, because, con- 
sidering the alterations which have taken 
place since 1721, to go back to that date 
would be an absurd contention. There is 
undoubted evidence of more degrees than 
one previous to 1717, and that remembering 
the continuous division of the Craft into 
Masters, Fellows, and Apprentices from un- 
doubted evidence, Masonic and un-masonic, 
it is a fair hypothesis, in fact a rational and 
logical argument, that esoteric ritual also 
ran " on all fours " with exoteric arrange- 
ments. To assume that the second and 
third degrees were arranged between 1717 
and 1721 or 1723, appears as the actual 
negation of all evidence and common sense, 
as it is impossible to suppose that Anderson 
and Payne and the Masons of 1723 delib- 
erately gave themselves to a tissue of mis- 
representation. This position is confirmed 
by the fact of the existence of a sodality of 
a secreta receptio in the seventeenth century, 
as may be found by Plot's statements, Ash- 
<mole's diary, the Chester Harleian MS., 
and other evidence. True, the degrees were 
technical and honorary, and mark no dif- 
ference of teaching or secret symbolism, 
but we have already in the eighteenth cen- 
tury a statement that a distinct threefold 
division of degree teaching did exist, which 
is hostile to the hypothesis that our present 
arrangement dates from only 1717-1721. 
That in Dermot's statement we have the 
germ of truth of the whole matter, namely, 
that from 1717 to 1721 the society was in a 
weakly state, and that Stukeley's evidence 
is important, on this particular. But to 
presume that all should lend themselves to 
a falsehood in 1723, and again in 1738, and 



that the Society of Freemasons had con- 
cocted the present system between 1717 and 
1721-1723, and should suddenly come for- 
ward with two new degrees, is contrary to 
all experience. What evidence is there to 
build up any new theory ? Let proof be 
furnished by the production of a MS. ritual 
of any part of the last century. The earli- 
est ritual MS. evidence is transcribed 1715, 
though probably composed earlier, but this 
supports the antiquity of the degrees. The 
printed evidence commences in 1721, and 
certainly seems clearly to point to a long- 
continued system of three degrees. 

A. F. A. Woodford says: "The Scotch 
Lodge minutes, or the acknowledged stat- 
utes of the Craft Lodges (1598), show two 
steps, or degrees, to have then existed. Ap- 
prentices got the 'Mason Word;' then in 
the admission of ' Fellow or Master,' there 
was some sort of ceremony at which En- 
tered Apprentices should, nay must, be 
present. Subsequently, Apprentices were 
excluded on the admission of Fellows and 
Masters. The Apprentices were turned out 
in 1759." 

Deiseil. The counterpart of Tuathal. 
Mackenzie, in the Royal Masonic Cyclopae- 
dia, says " Deiseil is used by the Druids as 
a term for the circumambulation of the sa- 
cred Cairns. Derived from deas, south, 
and tul, a course ; that is in a southward 
direction following the course of the sun. 
The opposite is Tuathal, in a northward 
direction, as is observed at the present day 
in approaching the grave with a corpse." 

Denderah. A ruined town of Upper 
Egypt, of great interest in consequence of 
its astronomical allusions on the ceiling of 
the main portico supported on twenty -four 
columns, which is covered with figures and 
hieroglyphics. This is in the principal 
temple, which is 220 by 50 feet. The nu- 
merous mythological figures are arranged 
in zodiacal fashion. Recent archaeological 
travellers doubt the reference to astronomy, 
in consequence of the absence of the Crab. 
The temple dates from the period of Cleo- 
patra and the earlier Roman emperors, and 
is one of the finest and best preserved struct- 
ures of the kind in Egypt. The chief deity 
was Athor, the goddess of night, correspond- 
ing with the Greek Aphrodite. See Zo- 
diac. 

Desert, The outer court of a tent in 
the Order of Ishmael, or of Esau and Rec- 
onciliation. 

IMu. (The " Shining light of Heaven.") 
An Indian word applied to the Supreme 
God, of the same signification as the Greek 
words Zeus and Theos, and the Latin Deus, 
Jupiter (Jovis); in Sanskrit, Dewas; in 
Lettish, Dews; in Gothic, Thius; and in 
North German, Tyr. 



DIVINING-ROD 



ADDENDUM. 



EBAL 



969 



Divining-Rod, or Pedum. The 

Moderator, or royal Master, was 
imaged with the ureus on his fore- 
head, the pedum and the whip be- 
tween his knees. The Divining- 
Rod was a symbol of moderation. 
pn, Heq, signifies a law, a statute, 
or custom ; ppn, Seqq, a legislator, 
a sceptre, a king, moderator, and 
a Pedum. Hence, a staff. It is 
represented by a crook surmounted 
on a pole. The rod of the Rose 
Croix Knight is dissimilar; it is 
straight, white, like a wand, and yet 
may be used as a helping or leaning staff. 

DccM's Constitutions. A pam- 
phlet of twenty pages, in quarto, the title 
being "The beginning and the first foun- 
dation of the Most Worthy Craft of Ma- 
sonry ; with the Charges thereunto belong- 
ing. By a deceased Brother, for the benefit 
of his widow. London : printed for Mrs. 
Dodd at the Peacock without Temple Bar. 
1739. Price, sixpence." The only copy 
known to exist is in the possession of Rich- 
ard Spencer, London. See Spencer Manu- 
script in this Addendum. 

Domino Deus Mens. (Adonai 
elohai.) Found in the Third Degree of the 
Scottish Rite. 

Dominicans. Order of. Founded 
at Toulouse, in 1215, by Dominic (Domin- 
go) de Guzman, who was born at Cala- 
horra, in Old Castile, 1170. He became 
an itinerant to convert the heretical Albi- 
genses, and established the Order for that 
purpose and the cure of souls. The Order 
was confirmed by Innocent III. and Ho- 
norius III., in 1216. Dress, white garment, 
with black cloak and pointed cap. Domi- 



nic died at Bologna, 1221, and was canon- 
ized by Gregory IX. in 1233. 

Dove, Knights and Ladies of 
the. An extinct secret society, of a Ma- 
sonic model, but androgynous, instituted at 
Versailles, in 1784. 

Dowland Manuscript. First pub- 
lished by James Dowland, in Gentleman's 
Magazine, JVIay, 1815, vol. lxxxv., p. 489. 
"Written on a long roll of parchment, in 
a very clear hand, apparently early in the 
seventeenth century, and very probably is 
copied from a manuscript of earlier date." 
Brother William J. Hughan says : " Bro- 
ther Woodford, Mr. Sims, and other emi- 
nent authorities, consider the original of the 
copy, from which the manuscript for the 
Gentlema?i's Magazine was written, to be a 
scroll of at least a century earlier than the 
date ascribed to Mr. Dowland's MS., that 
is, about 1550." 

Drops, Three. The mystic number 
of drops of blood from the White Giant, 
that in the Persian mysteries restored sight 
to the captives in the cell of horrors when 
applied by the conqueror Rustam. In India, 
a girdle of three triple threads was deemed 
holy ; so were three drops of water in Brit- 
tany, and the same number of drops of 
blood in Mexico. 

Due Examination. See Vouching, 
Mackey. 

Dyaus. Sanskrit for sky ; bright, ex- 
alted. The Deity, the sun, the celestial 
canopy, the firmament, 

"Dye na Sore," or "Die Wanderer 
am dem Sanskrit Ubersetzt." A Masonic 
romance, by Von Meyern, which appeared 
at Vienna in 1789, and contains a complete 
account of Masonic festivities. 



E. 



E. (Heb., HO The fifth letter in the 
English and in the Grseco-Roman alpha- 
bets. In form the Hebrew n is quite sim- 
ilar to Cheth, ff> which has a numerical 
value of eight, while that of He is five. The 
signification is window, and in the Egyp- 
tian hieroglyphs is represented by a hand 
extending the thumb and two fingers. It 
also represents the fifth name of God, 
*)11il (Hadur), Formosus, Majestuosus. 

Ebal. According to Mackenzie, the 

following was introduced into the lectures 

of Masonry in the last century : " Moses 

commanded Israel that as soon as they had 

5W 



passed the Jordan, they should go to She 
chem, and divide into two bodies, each com- 
posed of six tribes : one placed on, that is, 
adjacent to, Mount Ebal ; the other on, or 
adjacent to, Mount Gerizim. The six tribes 
on or at Gerizim were to pronounce bless- 
ings on those who should faithfully observe 
the law ; and the six on Mount Ebal were 
to pronounce curses against those who 
should violate it. This Joshua executed 
(Deut. xxvii; Joshua viii. 30-35). Moses 
enjoined them to erect an altar of unhewn 
stones on Mount Ebal, and to plaster them 
over, that the law might be written on the 



970 



EBAN 



ADDENDUM. 



EDWARD 



altar. Shechem is the modern Nab- 
lous." 

Eban Bohan. The stone which 
Bohan set up as a witness-stone, and which 
afterwards served as a boundary-mark on 
the frontier between Judah and Benjamin 
(Joshua xv. 6; xviii. 17). 

Eben-Ezer. (Heb., iwrrpx, stone 
of help.) A stone set up by Samuel be- 
tween Mizpeh and Shen, in testimony of 
the Divine assistance obtained against the 
Philistines (1 Sam. vii. 12). 

EMis. The Arabian name of the 
prince of the apostate angels, exiled to 
the infernal regions for refusing to worship 
Adam at the command of the Supreme, 
Eblis claiming that he had been formed of 
ethereal fire, while Adam was created from 
clay. The Mohammedans assert that at 
the birth of their prophet the throne of 
Eblis was precipitated to the bottom of 
hell. The Azazel of the Hebrews. 

Ecbatana. An ancient city of great 
interest to those who study the history of 
the rebuilding of the temple. Its several 
names were Agbatana, Hagmatana, and 
Achmeta. Tradition attributes the found- 
ing of the city to Solomon, Herodotus to 
Deioces, 728 b. c, the Book of Judith to 
Arphaxad. It was the ancient capital of 
Media. Vast quantities of rubbish now 
indicate where the palace and citadel stood. 
The Temple of the Sun crowned a conical 
hill inclosed by seven concentric walls. 
According to Celsus, there was thus exhib- 
ited a scale composed of seven steps or 
stages, with an eighth at the upper ex- 
tremity. The first stage was composed 
of lead, and indicated Saturn ; the second, 
of tin, denoted Venus; the third, of 
copper, denoted Jupiter; the fourth, of 
iron, denoted Mars ; the fifth, of divers 
metals, 'denoted Mercury; the sixth, of 
silver, denoted the Moon ; the seventh, of 
gold, denoted the Sun ; then the highest, 
Heaven. As they rose in gradation toward 
the pinnacle, all the gorgeous battlements 
represented at once — in Sabean fashion — 
the seven planetary spheres. The princi- 
pal buildings were the Citadel, a strong- 
hold of enormous dimensions, where also 
the archives were kept, in which Darius 
found the edict of Cyrus the Great con- 
cerning the rebuilding of the Holy Temple 
in Jerusalem. 

Eclectic (Bund or) Union. See 
Eclectic Union, in the body of this work. 
The Eev. Bro. A. F. A. Woodward says 
there are now twelve of these Lodges and 
1396 brethren. 

Ecossais d 5 Angers, or Ecossais 
d'Alcidony. Two degrees mentioned 
in a work entitled Philosophical Considera- 
tions on Freemasonry. 



Edda. An Icelandic word, literally 
translated great-grandmother, as referred to 
in Scandinavian poetry. There are in real- 
ity two books of this name which were 
deemed inspired by the ancient Germans, 
Norwegians, and Swedes, and there grew 
out so many myths from these canonical 
writings, that great difficulty is now expe- 
rienced as to what were apocryphal. The 
myths springing from the old German the- 
ology are full of beauty ; they pervade Free- 
masonry extensively and so intimately that 
they are believed by many of the best stu- 
dents to be the origin of a large number of 
its legends and symbols. 

The older of the two, called The Edda 
of Samund the Learned, was written in a 
language existing in Denmark, Sweden, 
and Norway as early as the eighth century. 
Samund Sigfusson, an Icelandic priest born 
in 1056, collected thirty-nine of these poems 
during the earlier portion of the twelfth 
century. The most remarkable of these 
poems is the Oracle of the Prophetess, con- 
taining the cosmogony, under the Scandi- 
navian belief, from the creation to the 
destruction of the world. A well-preserved 
copy was found in Iceland in 1643. 

The younger Edda is a collection of the 
myths of the gods, and of explanations of 
meters of Pagan poetry, and is intended 
for instruction of young scalds or poets. 
The first copy was found complete in 1628. 
The prologue is a curious compendium of 
Jewish, Greek, Christian, Boman, and Ice- 
landic legend. Its authorship is ascribed 
to Snorro Sturleson, born in 1178; hence 
called Edda of Snorro. 

Edinburgh -Kilwinning Man- 
uscript. See Kilwinning Manuscript in 
this Addendum. 

Edward the Confessor, King. 
Said to have been a patron of Masonry in 
England in 1041. 

Edward, Kings. The four kings, 
numerically known as the First, Second, 
Third, and Fourth, appear as favorers, 
abettors, and protectors of the Institution 
of Freemasonry. 

Edward, Prince. Son of George 
III., and Duke of Kent, was initiated in 
1790, at Geneva, in the Lodge Be V Union 
des Coeurs; was Grand Master of the An- 
cients, and resigned to the Duke of Sussex 
on the memorable occasion of the Union 
in England, 1813. 

Edward III. Manuscript. A 
manuscript quoted by Anderson in his sec- 
ond edition (p. 71), and also by Preston, as 
an old record referring to " the glorious 
reign of King Edward III." The whole 
of the record is not cited, but the passages 
that are given are evidently the same as 
those contained in what is now known as 



EDWIN 



ADDENDUM. 



ELECT 



971 



the Cooke MS., the archaic phraseology 
having been modernized and interpolations 
inserted by Anderson, as was, unfortunate- 
ly, his habit in dealing with those old doc- 
uments. Compare, for instance, the fol- 
lowing passages : 

From the Cooke MS. "When the master 
and the felawes be forwarned ben y come 
to such congregacions if nede be the Scher- 
effe of the countre or the mayer of the Cyte 
or alderman of the town in wyche the con- 
gregacions is holden schall be felaw and 
sociat to the master of the congregacions 
in helpe of hym agenst rebelles and up- 
beryng (upbearing] the rygtof the reme." 

Edward III. MS., as quoted by Anderson. 
" That when the Master and Wardens pre- 
side in a Lodge, the sheriff if need be, or 
the mayor or the alderman (if a brother) 
where the Chapter is held, shall be sociate 
to the Master, in help of him against rebels 
and for upholding the rights of the realm." 

The identity of the two documents is ap- 
parent. Either the Edward III. MS. was 
copied from the Cooke, or both were de- 
rived from a common original. — Mackey. 

Edwin Charges. The charges said 
to have been given by Prince Edwin, and 
contained in the Antiquity MS., are some- 
times so called. See Antiquity Manuscript 
in the body of this work. 

Eglinton Manuscript. So called 
because it was discovered many years ago 
in the charter-chest of Eglinton castle. It 
is written in the Scottish dialect, and bears 
the date of u XXVII. December, 1599." An 
exact copy of it has been published by Bro. 
Hughan in his Unpublished Records of the 
Craft. 

Egyptian Hieroglyphs. The ex- 
tent of parallelism between the innumera- 
ble hieroglyphs on the tombs and monu- 
ments of India and Egypt and the symbols 
and emblems of Freemasonry, taken to- 
gether with their esoteric interpretation, 
has caused very many well-thinking Ma- 
sons to believe in an Indian or Egyptian 
origin of our speculative institution of the 
present day. So close and numerous are 
these symbols and their meaning that it 
becomes difficult for the mind to free itself 
from a fixed conclusion ; and some of the 
best students feel confident in their judg- 
ment to this end, more especially when trac- 
ing the Leader, ^ 

"Moses,learned /Kl _ .^^ , ,^, ^, 
in all the wis- l|l | | MSS orMES, 
dom of the 

Egyptians," from that country to Palestine 
with the twelve tribes of Israel and their 
successors building that Holy House in 
Jerusalem, which has become the chief Ma- 
sonic symbol. Some have abominated this 
theory on the ground of alleged polythe- 



ism existing among the Egyptians; but 
this existed only at a later day in the life 
of the nation, as it also existed among the 
corrupted Jews in its worst form, for which 
see 2 Kings ch. 17-21. 

Bro. Thomas Pryer presents this evi- 
dence of a monotheistic belief, of pristine 
purity, among the early Egyptians, ages 
prior to Abraham's day. We give the 
hieroglyphs and their interpretation : 

May «te 

thy soul -^hd^ 

attain (come) ***** 

Khnum (Spirit of God, one of — *- — 
the forms of Amon, the Crea- ^wi 

The Creator (the idea denoted by 2^ 

a man building the walls of a 3p5 

city) £ * 

of all V-l 

mankind (literally men and wo- ^Jw j| 
men). mLM» 

in 

May thy soul attain to Khntjm, the Crea- 
tor of all mankind. 

How prophetical were the Books of 
Hermes, "O Egypt, Egypt! a time shall 
come, when, in lieu of a pure religion, and 
of a pure belief, thou wilt possess naught 
but ridiculous fables, incredible to pos- 
terity; and nothing will remain to thee, 
but words engraven on stone, the only mon- 
uments that will attest thy piety." 

Egyptian Months. Named Thoth. 
Paophi, Athyr, Choiak, Tybi, Mechir, 
Phamenoth, Pharmuthi, Pashons, Payni, 
Epiphi, and Mesore. The above twelve 
months, commencing with March 1, were 
composed of thirty days each, and the five 
supplementary days were dedicated to He- 
siri (Osiris), Hor (Horus), Set (Typhon), 
His (Isis), and Nebti (Nephthys). The 
sacred year commenced July 20 ; the Alex- 
andrian year, August 29, b. c. 25. 

Elai beni aim ana alt (Hebrew, 
T\ydlX »M "7X, Hue venitefilii viduce). Third 
Degree A. A. Scottish Rite. 

Elai beni emeth (Heb, nnx 'J3 1 Ss, 
Hue venitefilii veritatis). Sometimes applied 
to the Twenty-sixth Degree of the A. A. 
Scottish Rite. 

Elect, Symbolical. Fifth Degree 
of the Reformed Rite of Baron Von 
Tschoudy. 

Electa. Fifth Degree in the American 
Adoptive system of the Eastern Star. 

Elect, Depositary. A degree men- 
tioned in Pyron's collection. 



972 



ELECT 



ADDENDUM. 



ENGLAND 



Elect, Grand Prince of the 
Three. A degree mentioned in Pyron's 
collection. 

Elect, Irish. [Elu Irlandais.) The 
first of the high grades of the Chapters of 
that name. 

Elements, Test of the. A cere- 
monial in the First and Twenty-fourth de- 
grees of the A. A. Scottish Eite. 

Elohim. JehoTah. The first of 
these two words is an expression used 
throughout the first chapter of Genesis, as 
applied to God in the exercise of His creative 
power, and signifies the " Divine Omnipo- 
tence, the Source of all power, the Power 
of all powers," which was in activity in the 
Creation. After which the expression used 
for Deity is Jehovah, which implies the 
Providence of God, and which could not 
have been active until the world had been 
created by Elohim. See Jehovah, Mackey. 

Eniounah. [Fidelity, Truth.) The 
name of the Fourth Step of the mystic lad- 
der of the Kadosh of the A. A. Scottish 
Eite. 

England. During one period of the 
eighteenth century there existed four Grand 
Lodges in England : 1. "The G. Lodge of 
England," located at London; 2. "The G. 
Lodge of all England," located at York. 
3. " The G. Lodge of England according to 
the Old Constitutions ; " and, 4. " The G. 
Lodge of England and South of the Trent," 
which last two had their G. East at Lon- 
don. 

Concession has been granted that the 
first Grand Lodge formation was in 1717, 
and theretofore were held "Assemblies" 
irregularly convened. The second G. Lodge 
bears date 1725, and emanated from that 
immemorial Masonic Lodge that gave such 
reverence to the city of York. The third 
in the line was given birth by malcontents 
who broke from the first parent about the 
middle of the century. And the fourth, 
whose existence lasted from 1779 to nearly 
the close of the century, was instituted by 
the York Grand Lodge in compliance 
with the request of members of the Lodge 
of Antiquity, of London ; but its existence 
was ephemeral, in consequence of the re- 
moval of the disturbing cause with the 
regular G. Lodge, and which granted the 
number " Two " to the Lodge of Antiquity. 

All subordinate Lodges existing at pres- 
ent, and which had their being prior to the 
union, in December, 1813, were subjects of 
either the first or the third of the above 
designated four G. Lodges, and known re- 
spectively as the " Moderns " or the " An- 
cients," these titles, however, having no 
recognized force as to the relative antiquity 
of either. The "Ancients" have, at times, 
been known as "Atholl Masons." The 



Grand Lodge of England has revised its 
Book of Constitutions thirteen times since 
the " Union " of 1813. 

English Freemasonry is sui generis, or, 
as the Eev. Bro. Woodford says, " indige- 
nous and peculiar, in that it is, both in its 
theory, its unity, and practical develop- 
ment, unlike any other known system. We 
mean by this that it rests upon the three 
symbolical grades, but makes the Eoyal 
Arch the completion of the Masonic edi- 
fice. . . . We have received it from our 
Masonic forefathers, and such we mean to 
hand it on to our Masonic children. It is 
a system which is, after all, the foundation 
of every other European, American, and 
Asiatic system ; and in our opinion, when- 
ever others have deviated from it, or con- 
tracted it, or expanded it, they have done 
wrong. The English system is, in its prac- 
tical development, cosmopolitan and uni- 
versal, and, while it is both reverential 
and religious in all that pertains to the 
great truths of Divine wisdom, it depre- 
cates all controversial contention and ig- 
nores all denominational declarations." 

All this appears sound, but we opine 
that English Masonry in England changed 
in its forms and ceremonies from time to 
time, after having planted the fraternity 
among distant peoples. 

England, The First Record of 
(grand Lodge of. Bro. E. F. Gould 
furnishes the valuable information that the 
minutes of Grand Lodge commence 24th 
June, 1723, and those bearing such date 
are signed by "John Theophilus Desagu- 
liers, Deputy Grand Master." They are 
entered in a different handwriting, under 
date of 29th November, 1723, 19th Febru- 
ary, 1724, 28th "Aprill 1724," and are not 
signed at foot. On 24th June, 1724, the 
Earl of Dalkeith presided in Grand Lodge, 
and the following signatures are appended 
to the recorded minutes : — 

"Dalkeith, G. M., 1724" (sic). 
" J. T. Desaguliers, Dep. G. M." 
" Fra Sorrell, Senr., G. W." 
" John Senex, Junr." 
The minutes of 21st November, 1724, 
17th March, 20th May, 24th June, and 27th 
November, 1725, are unsigned. But to 
those of 27th December, 1725, are ap- 
pended the signatures of 
" Eichmond & Lenox, G. Mr., 1725" [sic), 
" M. Ffolkes, D. G. M.," 
and two G. Wardens. 

Signatures are again wanting to the 
proceedings of 28th February and 12th 
December, 1726, but reappear under date 
of 27th "Ffebry 1726" [27], viz.:— 
"Paisley, G. Mr., 1726 " {sic), 
and the next three succeeding officers. 
The minutes of the following 27th May 



ENOCHIAN 



ADDENDUM. 



EVORA 



973 



(1727) were signed by " Inchiquin, G. M., 
1727," and the next three succeeding 
officers. 

The earliest minutes were not signed on 
confirmation, but were verified by the four 
Grand officers, or such of them as took 
part in the proceedings recorded. The 
minutes say that "the late G. M. went 
away without ceremony " because Dr. 
Desaguliers was re-elected Deputy G. M. 

EiioeMan Alphabet. One of the 
most important alphabets, or ciphers, 
known to historic Masons is the Enochian, 
in consequence of the revelations made in 
that character. Tradition says the Chris- 
tian princes were accompanied in their 
journey to Palestine by Freemasons, who 
fought by their side, and who, when at the 
Holy City, discovered important MSS., on 
which some of the historic degrees were 
founded : that some of these MSS. were in 



was active about 1750. The Lodge " Irene," 
at Hamburg, was founded 1757. 

Ethanim, or Tishri. The seventh 
sacred month, or the first month of the 
Hebrew civil year, commencing with the 
new moon in September. 

Europe. An appellation at times given 
to the west end of the Lodge. 

Eva. The acclamation used in the 
French Rite of Adoption. 

Evangelieon. The gospel belong- 
ing to the so-called " Ordre du Temple " 
at Paris, and professedly a relic of the real 
Templars. Some believe in its antiquity; 
but others, from external and internal evi- 
dence, fix its date subsequent to the fifteenth 
century. It is apparently a garbled version 
of St. John's Gospel. It is sometimes con- 
founded with the " Leviticon ;" but, though 
bound up in the same printed volume, it is 
entirely distinct. 



msr-mm 



i\&Vwysvw 



^/v^XMrnu^ n 



Syriac and others in Enochian characters ; 
and that on their return, when at Venice, 
it was ascertained that the characters were 
identical with those in the Syriad column, 
spoken of by Josephus, and with the oldest 
copies in which the Book of Enoch was 
written, and are of great antiquity. The 
brethren in the A. A. Scottish Rite are 
largely instructed as to matters pertaining 
hereto in the 13th and 14th Degrees. 

We present an exact copy of the alpha- 
bet, as may be found by comparison with 
that in the Bodleian Library. 

The name He No C H, in Hebrew, sig- 
nifies "taught" or, more properly, "dedi- 
cated." In the Koran Enoch is called 
"Edris," from darasa, to study, which 
word, more liberally translated, means, 
"to read or to study with attention." See 
Enoch, Mackey. 

En Soph. See " The Dogmatic Kab- 
bala," under Kabbala, Mackey. 

Eostre. Easter, a name given to the 
paschal festival in the spring of the year. 

Erlking. A name found in one of 
the sacred sagas of the Scandinavian my- 
thology, entitled Sir Olaf and the Erlking 's 
Daughter, and applied to the mischievous 
goblin haunting the Black Forest of Thu- 
ringia. 

Espe*ranee. Under the name of 
"Chevaliers et Chevalieres de l'Esperance" 
was founded in France, and subsequently 
in Germany, an androgyn Order. Said to 
have been instituted by Louis XV., at the 
request of the Marquis de Chatelet, and 



Evates. The second degree in the 
Druidical system. Of the three degrees 
the first was the Bards, the second Evates 
or Prophets, and the third Druids or Sanc- 
tified Authorities. 

Eveilles, Secte des. (Sect of the 
enlightened.) According to Thory, a society 
presumed to be a branch of Weishaupt's 
Illumines that existed in Italy. 

Evergeten, Bund der. (From the 
Greek evepyer^, a benefactor.) A secret 
order after the manner of the Illuminati. 
Woodford says it was founded in Silesia 
about 1792, by a certain Zerboni of Glogan, 
Lieut, von Leipzinger, the merchant Con- 
tessa, Herr von Reibnitz, and five others ; 
that Fessler worked in it; that it used 
Masonic forms. Some of the members 
got into difficulty and prison at Breslau 
in 1796, and about 1801 the society became 
defunct. 

Evora, Knights of. There is a 
very ancient city in Portugal of 1200 pop- 
ulation. Quintus Sertorius took it 80 B. c. 
The Roman antiquities are unrivalled. The 
aqueduct erected by Sertorius has at one 
end a marvellous architectural tower rising 
high above the city, perfect in its condition 
as when built, 70 b. c. In 1147, King Al- 
fonso X, of Portugal, instituted the Order 
of the New Militia in consequence of the 
prowess exhibited by the troops in the 
siege of Lisbon against the Moors. When 
they conquered Evora in 1166, the king by 
decree changed their name to Knights of 
Evora. 



974 



EXCALIBAR 



ADDENDUM. 



FAMILIEN 



Excalibar. King Arthur's famous 
sword, which he unfixed from a miracu- 
lous stone after the unavailing efforts of 
200 of his most puissant barons. Hence, 
Arthur was proclaimed king. When dy- 
ing, Arthur commanded a servant to 
throw the sword into a neighboring lake, 
but the servant twice eluded this command. 
When he finally complied, a hand and arm 
arose from the water, seized the sword by 
the hilt, waved it thrice, then sinking into 
the lake, was seen no more. 

Exegetical and Philantbropi- 
cal Society. According to Thory, 
founded at Stockholm in 1787. It united 
Magnetism to Swedenborgianism, and lived 
a brief life at Strassburg. 

Exodus. The date of the Exodus has 
been determined by the excavations re- 
cently made at Tel el-Maskhuta. This is 
the name of large mounds near Tel el-Ke- 
ber, excavated by M. Naville for the Egyp- 
tian Exploration Fund, wherein he found 
inscriptions showing that they represent 
the ancient city of Pithom, or Succoth, the 
"treasure-cities" (Ex. i. 11), and that 
Ramses II. was the founder. This was the 
Pharaoh of the oppression. The walls of 



the treasure-chambers were about six hun- 
dred and fifty feet square and twenty-two 
feet thick. From Pithom, or Succoth, 
where the Israelites were at work, they 
started on their Exodus toward Etham 
(Khetam), then to Pi-hachiroth (Ex. xiv. 
2), and so on north and east. The Exodus 
took place under Meneptah II., who as- 
cended the throne B. c. 1325, and reigned 
but a short period. It was along the isth- 
mus that the Egyptian army perished pur- 
suing the retreating Israelites as they 
crossed between the Lake Serbonis and the 
waters of the Mediterranean, amidst the 
" sea of papyrus reeds," the yam suph, that 
has often proved disastrous to single or con- 
gregated travellers. See S. Birch, LL.D., in 
Ancient History from the Monuments, 
Brugsch-Bey's lecture, 17th September, 
1874 ; but more particularly the late dis- 
coveries above referred to, in Fresh Lights, 
etc., by A. H. Sayce. 

Expert, Perfect. Conferred in three 
grades, and cited in Fustier's collection. 

Expert, Sublime English. Men- 
tioned in Fustier's collection. 

Exterior. First grade of the Oriental 
Rite, cited by Fustier. 



E. 



F. The sixth letter in the English and 
Latin alphabets, and the same as the Greek 
digamma or the <j> or ph, and the vau of 
the Hebrew, which has a numerical value 
of six. F is the abbreviation of Frere or 
Brother. 

Falk, I>e, Rabbi. A native Israel- 
ite of Furth, who attracted some attention 
in London at the close of the eighteenth 
century in consequence of his presumed ex- 
traordinary powers, acquired through the 
secrets of the Kabbala, as a Thaumaturgist. 
It was alleged that he could and did trans- 
mute metals, and thereby acquired large 
sums with which he was liberal to the poor. 
A merry incident is perhaps familiar to the 
reader. An invitation was extended by the 
Baal Shem (the sacerdotal pronouncer of 
the Holy # Name) to the Doctor to call as a 
visitor for a friendly and philosophical dis- 
cussion. This was assented to, when the 
Doctor was asked to fix a time. He did so 
by taking from his pocket a small taper 
and handing it to his new friend, saying : 
" Light this, sir, when you get home, and 
I shall be with you as soon as it goes out." 
This the gentleman did next morning, ex- 



pecting an early call, but the taper ap- 
peared to have a charmed life, and it was 
deposited in a special closet, where it con^ 
tinued to burn for three weeks, and until 
in the evening the Doctor drove up to the 
door and alighted,, much to the surprise 
of the host, who, with wonderment, had 
watched the bright-burning taper. As soon 
as his visitor was announced, the light and 
candlestick had disappeared. The Doctor 
was asked if the candlestick would be re- 
turned, when he replied, " It is already in 
the kitchen ;" and so it was found. A fur- 
ther incident is mentioned of his leaving 
upon his death a sealed box to his partic- 
ular friend, Aaron Goldsmid, stating that to 
open it portended evil. Aaron could not 
withstand his curiosity, and one day opened 
it, and ere the night came Aaron was picked 
up dead. 

Familien Imogen. A lodge meet- 
ing, according to the Germans, for the con- 
sideration of family or lodge matters, at 
which visitors are expected or requested to 
retire. At times the term Conferenz Logen 
is used to designate the lodge open for the 
disposal of private affairs. 



FANATICISM 



ADDENDUM. 



FOUR 



97. 



Fanaticism. The English interpre- 
tation of the name of the second assassin 
of the G. Master, or mankind. The frenzy 
that overbalances the mind. The Gravelot 
or Eomvel of philosophical Masonry. 

Fanor. The name given to the Syrian 
Mason, who is represented in some legends 
as one of the assassins. Amru and Metu- 
sael being the other two. 

Favorite Brother of Solomon. 
The seventh degree of the Swedish rite. 

Feix-Feax. A word signifying School 
of Thought, and is found in the first degree 
of the French Adoptive rite. 

Felicity, Order of. An androgy- 
nous system of four degrees instituted in 
France by M. Chambonnet, 1743, and was 
transformed five years thereafter into the 
Knight of the Anchor. 

Feuillants. An androgynous sys- 
tem, found in Fustier's collection, and gov- 
erned by the statutes of St. Bernard. 

Fidelity of Baden Durlach, 
Order of. Instituted in 1716 by Charles 
Margrave of Baden Durlach. The mem- 
bers of the Order were knighted, selections 
being made only from the nobles of ancient 
family. The reigning princes were hered- 
itary Grand Masters. 

Field Lodge, or Army Lodge. A 
lodge duly instituted under proper author- 
ity from a grand body of competent juris- 
diction, and authorized to exercise during 
its peripatetic existence all the powers and 
privileges that it might possess if perma- 
nently located. Charters of this nature, 
as the name implies, are intended for the 
tented field, and have been of the greatest 
service to humanity in its trying hours, 
when the worst of passions are appealed to. 

Findel, J. O. A Masonic writer of 
more than ordinary note, who was admitted 
in the lodge " Eleusis zur Verschwiegen- 
heit," at Baireuth, in 1856. He was editor 
of the Bauhiitte, an interesting journal, at 
Leipsic, in 1858, and added materially to 
Masonic literature in founding the Verein 
Deutscher Freimaurer, about 1860, and pub- 
lishing, in 1874, Oeist und Form der Frei- 
maurerei. 

Firrao, Joseph. A cardinal priest 
Who, in 1739, published an edict of the 
Pope Clement XII. against Freemasonry. 

Florian, Squin de. The first ac- 
cuser of Grand Master Jacques de Molay 
and the Knights Templar. He was subse- 
quently assassinated. 

Fort Hiram. An earthwork erected 
on October 3, 1814, at Fox Point, Rhode 
Island, by the Grand Lodge, with the 
members of the subordinate Lodges, about 
two hundred and thirty in number. The 
object was to build a fortification for de- 
fence, and the G. Lodge, of which Thomas 



Smith Webb was Grand Master, through 
its Deputy, Sen. G. Warden, and W. Bro. 
Carlisle, were authorized to work on the 
defences. They formed a procession, 
marched in the early morning to the Point, 
and by sunset had completed their labors, 
consisting of a breastwork four hundred 
and thirty feet in length, ten wide, and five 
high. They then marched and counter- 
marched upon the parapet from one ex- 
tremity to the other, when the G. Master 
gave the work the appellation of Fort Hi- 
ram, which was approved and sanctioned 
by the Governor. 

Forty. The multiple of two perfect 
numbers — four and ten. This was deemed 
a sacred number, as commemorating many 
events of religious signification, some of 
which are as follows : The alleged period of 
probation of our first parents in Eden ; the 
continuous deluge of forty days and nights, 
and the same number of days in which the 
waters remained upon the face of the earth ; 
the Lenten season of forty days' fast ob- 
served by Christians with reference to the 
fast of Jesus in the Wilderness, and by the 
Hebrews to the earlier desert fast for a 
similar period ; of the forty years spent in 
the Desert by Moses and Elijah and the 
Israelites, which succeeded the conceal- 
ment of Moses the same number of years 
in the land of Midian. Moses was forty 
days and nights on the Mount. The days 
for embalming the dead were forty. The 
forty years of the reign of Saul, of David, 
and of Solomon; the forty days of grace 
allotted to Nineveh for repentance; the 
forty days' fast before Christmas in the 
Greek Church; as well as its being the 
number of days of mourning in Assyria, 
Phoenicia, and Egypt, to commemorate the 
death and burial of their Sun God ; and as 
well the period in the festivals of the resur- 
rection of Adonis and Osiris ; the period 
of forty days thus being a bond by which 
the whole world, ancient and modern, Pa- 
gan, Jewish, and Christian, is united in 
religious sympathy. Hence, it was deter- 
mined as the period of mourning by the 
Supreme Council of the A. A. Scottish Rite 
of the Northern Jurisdiction U. S. 

Forty-two. The number of judges 
required to sit by the body of the Egyptian 
dead pending the examination, and without 
which the deceased had no portion in 
Amenti. See Truths. 

Forty-two-Iiettered Name. See 
Twelve-Lettered Name, Mackey. 

Four New Years. According to 
the Talmud there were four New Years. 
The first of Nisan was the new year for 
kings and festivals; the reign of a king 
was calculated from this date. The first of 
Elul was a new year for the tithing of cat- 



976 



FOUR 



ADDENDUM. 



FRANKS 



tie. The first of Tishri was a new year for 
civil years, for years of release, jubilees, 
and planting. The first of Shebat was a 
new year for the tithing of trees. 

"Four Oldlodges." Of the four 
old Lodges which constituted the Grand 
Lodge of England, on St. John the Bap- 
tist's Day, 1717, the "Lodge of Antiquity " 
No. 2, London, was the first. It is said to 
have existed from the year 1691, but Brother 
Hugh an thinks it must be much older. The 
Lodge meets by "Time Immemorial Con- 
stitution," having no warrant, and, until 
the " Union," was first on the roll ; a de- 
cision, however, by ballot, lost it its numer- 
ical priority. As Lodges were known by 
the house in which they met, Antiquity 
Lodge was designated "The West Indian and 
American" 

" The Royal Somerset House and Inver- 
ness" No. 4, London, is the junior of the 
four Lodges which constituted the Grand 
Lodge. At that time it met at the "Bum- 
mer and Orapes " Tavern, Westminster, and 
subsequently at the " Horn," which latter 
gave the Lodge a name for many years. 
This Lodge now represents three united 
Lodges, the names of two of which are to 
be found in its present designation. 

Of the four "original" Lodges, two only 
have been on the roll from 1740 as of 
"Time Immemorial Constitution.'' The 
original number "Two" ceased working 
about 1736, and number " Three " accepted 
a "New Constitution" (now No. 12), and 
is known as " Fortitude and Cumberland." 

"The four original Lodges, after the 
issue of the 'Regulations' of 1723, simply 
enjoyed the advantage of being ahead of all 
the Warrant Lodges, the privilege of as- 
sembling by 'Time Immemorial Constitu- 
tion,' and the honor of having established 
the first Grand Lodge in the universe." 
See Freemasonry, Early British. 

France. Discussion and an attempted 
avoidance of a threatening Masonic calam- 
ity by a large number of the fraternity of 
France did not avail to prevent the General 
Assembly of the Grand Orient of France 
from completing its overthrow and that 
of its subordinates by the almost unani- 
mous adoption of the now famous amend- 
ment of Art. I. of the Constitution of Ma- 
sonry, on Sept. 14, 1877. 

The following is the text of the amend- 
ment and of the original second paragraph 
which was expunged : 

Original paragraph: " Freemasonry has 
for its principles the existence of God, the 
immortality of the soul, and the solidarity 
of mankind." 

Substituted amendment : " Whereas, 
Freemasonry is not a religion, and has 
therefore no doctrine or dogma to affirm 



in its Constitution, the Assembly adopting 
the V'aeu IX., has decided and decreed that 
the second paragraph of Article I. of the 
Constitution shall be erased, and that for 
the words of the said article the following 
shall be substituted : I. Being an institu- 
tion essentially philanthropic, philosophic, 
and progressive, Freemasonry has for its 
immediate objects, search after truth, study 
of universal morality, sciences and arts, and 
the practice of benevolence. It has for its 
principles, utmost liberty of conscience and 
human solidarity, and its motto is Liberte, 
Egalite, et Fraternite." 

The adoption of the above was after a full 
and deliberate consideration by its constit- 
uents, who for more than a year were in the 
throes of deep deliberation and judgment. 

In pursuing the above course France, 
through the Grand Orient, rejected Ma- 
sonry, and not Masonry France. The 
result was deep and sorrowful considera- 
tion of the continuance of friendly rela- 
tions by the Masonic powers of the world, 
resulting in the rapid cessation of comity 
and representation with a once proud Ma- 
sonic Centre, which in letters of fire sub- 
stituted force superieure and principe crea- 
ture for the great Masonic symbol of God. 
Consequently, as there can be no Masonry 
without God, Masonry ceased to have an 
organized existence in that country, and 
although the Grand Orient continues to 
exist in name, it is not Masonic. 

The Supreme Council of the A. A. Scot- 
tish Rite in France, however, stood, and 
still stands, true to all the principles of 
Masonry, prominently including the Father 
which is in Heaven, who was, is, and ever 
shall be in his personal existence. A large 
dependency of Craft Lodges owe allegiance 
to the Supreme Council, the number at 
last report being eighty-three, while those 
which still linger about the Orient, not 
confident of their future, including in the 
geographical boundary of France all its 
possessions and dependencies, will approx- 
imate two hundred and fifty, many of which 
exist in name only, and are indifferent to 
Masonry. 

A "Central Grand Lodge of France" 
was attempted in 1879, and at another 
period a " Grande Loge Symbolique Ecos- 
saise " was assayed by several Lodges which 
had become discontented with the discip- 
line of the Supreme Council given to "La 
Justice, No. 133," and to " Les Hospital- 
iers de Saint Ouen, No. 135," six other 
Lodges having united with them, but they 
met with varied success. 

Franks, Order of Regenerated. 
A political brotherhood that was instituted 
in 1815, flourished for awhile, and imitated 
in its ceremonies the Masonic fraternity. 



FREDERICK 



ADDENDUM. 



FREEMASONRY 



977 



Frederick Henry Louis, Prince 

of Prussia, was received into Masonry at 
Berlin by Frederick the Great, his brother, 
in 1740. 
Freemasonry, Early British. 

Brother Robert Freke Gould in the history 
he is now writing, after years of research, 
aided by the best English Masonic talent, 
is so succinct as to " late discoveries," that 
on this most interesting Masonic subject 
he is quoted : " The minutes of Scottish 
Lodges from the sixteenth century, and 
evidences of British Masonic life dating 
farther back by some two hundred years 
(than the second decade of the last cen- 
tury) were actually left unheeded by our 
premier historiographer, although many 
of such authentic and invaluable docu- 
ments lay ready to hand, only awaiting 
examination, amongst the muniments in 
the old Lodge chests. . . By the collection 
and comparatively recent publication of 
many of the interesting records, so much 
evidence has been accumulated respecting 
the early history, progress, and character 
of the craft as to be almost embarrassing, 
and the proposition may be safely advanced 
that the Grand Lodges of Great Britain are 
the direct descendants, by continuity and 
absorption, of the ancient Freemasonry 
which immediately preceded their institu- 
tion, which will be demonstrated without 
requiring the exercise of either dogmatism 
or credulity. " 

" The oldest Lodges in Scotland possess 
registers of members and meetings, as well 
as particulars of their laws and customs, 
ranging backward nearly three hundred 
years. (These) will form an important 
link in the chain which connects what is 
popularly known as the Lodges of Modern 
Freemasonry, with their operative and 
speculative ancestors. " 

There are no Lodge records in England 
of the seventeenth century, and records of 
only one between 1700 and 1717. 

The original St. Clair Charters (see ante, 
p. 741) in the custody of the Grand Lodge 
of Scotland, dated, respectively, 1601-2 and 
1628, are referred to by Gould. Then are 
considered the Schaw Statutes, No. 1, of A. d. 
1598 (see ante, p. 691), the Schaw Statutes, 
No. 2, of A. d. 1599, and their relevancy to 
"Mother Kilwinning" Lodge, Ayrshire, No. 0, 
with an important certificate from William 
Schaw, which proves that the document 
of 1599 was intended exclusively for the 
Masons under the jurisdiction of the Kil- 
winning Lodge. The subject of the "Lodge 
of Edinburgh," No. 1, and its career from 
its earliest records, dating back to 1599, 
down to the year 1736, when the Grand 
Lodge of Scotland was inaugurated, as 
most fully described in Lyon's history of 
*5X 62 



this ancient Lodge, passes under review ; 
then appears, as Brother Gould says, one 
of the adornments of that history in the 
fac-simile of the record of that Lodge, 
showing that the earliest minute of the 
presence of a speculative freeman Mason in 
a Lodge, and taking part in its delibera- 
tions, is dated June 8, 1600. It is to be 
noted that "the admission of General 
Alexander Hamilton, on May 20, 1640, and 
of the Right Hon. Sir Patrick Hume, Bart., 
on Dec. 27, 1667, are specially recorded as 
constituting these intrants 'Felow and Mr 
off theforsed craft,' and 'Fellow of craft (and 
Master) of this lodg,' respectively." It is 
assumed that Master simply meant a com- 
pliment ; certainly, there was nothing cor- 
responding with the ceremony of a Master 
Mason's degree at that time. Many of the 
operatives did not view the introduction 
of the speculative element with favor, and 
at one time they were arrayed in hostile 
camps ; but eventually those who supported 
the " Gentlemen " or " Geomatic Masons " 
won the day, the Domatics having to suc- 
cumb. In the Lodge of Aberdeen, the 
majority in A. d. 1670 were actually non- 
operative or speculative members. 

On March 2, 1653, appears the important 
fact of the election of a "joining member." 
Again, Lyon declares that the reference to 
" frie mesones," in the minute of Dec. 27, 
1636 , is the earliest instance yet discovered 
of " Free-Mason " being applied to desig- 
nate members of the Mason craft, and con- 
siders that it is used as an abbreviation of 
the term "Freemen Masons." But while 
concurring therein, as did Bro. Hughan, 
Gould thinks the word freemason may be 
traced back to 1581, when the "Melrose" 
version of the " Old Charges " was origi- 
nally written. 

" Canongate Kilwinning" Lodge, No. 2, was 
commissioned or warranted by the Lodge 
of Kilwinning, No. 0, granting powers to 
several of their own members resident in 
the Canongate, Edinburgh, and dated Dec. 
20, 1667. This, Bro. Gould says, was a 
direct invasion of jurisdiction, for it was 
not simply a charter to enable their mem- 
bers to meet as Masons in Edinburgh, but 
also to act as independently as " Mother Kil- 
winning" herself, with a separate existence, 
which was the actual result that ensued. 

"Scoon and Perth " Lodge, No. 3, is much 
older than No. 2, although fourth on the 
roll, though the authorities state that it 
existed " before 1658," and the Grand Lodge 
acknowledges this date at the present time, 
placing Nos. and 1, however, as "before 
1598," and No. 57 (Haddington) at 1599, 
there being also many bearing seventeenth 
century designations. 

The Lodge of "Glasgow St. John," No. 3, 



978 



FRERES 



ADDENDUM. 



GABRIEL 



bis, is next mentioned as "an old Lodge, 
undoubtedly, though its documents do not 
date back as far as some of its admirers 
have declared." The Rev. A. T. Grant is 
quoted as saying that every line is incon- 
sistent with the charter phraseology of the 
period to which it has been assigned. But 
Mr. W. P. Buchan states that the first 
notice in the minutes of the " Glasgow In- 
corporation of Masons" bears date Septem- 
ber 22, 1620, viz., " Entry of Apprentices 
to the Lodge of Glasgow, the last day of 
Dec, 1613 years, compeared John Stewart, 
&c." It is with strong argument allowed 
the date of 1613, and was placed on the 
roll of the Grand Lodge of Scotland in 
1850 as No. 3, bis; it was exclusively 
operative. There is now but a solitary rep- 
resentative left of the ancient ateliers, which 
still prefers isolation and independence to 
union and fraternity : the old Lodge of 
Melrose. 

11 Glasgow .Kilwinning" Lodge, No. 4, 
dates from 1735. 

" Canongate and Leith, Leith and Canon- 
gate " Lodge, No. 5, is authoritatively ac- 
knowledged as dating from 1688. 

Lodge of "Old Kilwinning St. John," In- 
verness, No. 6, was granted a Charter of 
Confirmation on Nov. 30, 1737, its existence 
being admitted from the year 1678, but a 
cloud rests upon the latter record. 

" Hamilton Kilwinning " Lodge, No. 7, is 
considered to date from the year 1695. 

Thus Bro. Gould, in his remarkable His- 
tory, continues quoting old Charters, Laws, 
Statutes, &c, back even to the 16th century, 
in a most interesting manner, dissenting 
largely from the early history of Bro. 
George H. Fort, and as well from the An' 
tiquities of Freemasonry, by Bro. Findel. 
See "Four Old Lodges," in Addendum. 

Freres Pontives. See Bridge 
Builders of the Middle Ages, Mackey. 




rey or Freia. Grimme, 
? in his Deutsche Mythol- 
ogie, pp. 191, 279, traces 
the name Freia through 
the ancient Teutonic di- 
alects and explains it 
to signify plenty and 
beauty. Also, see Thorpe, 
Northern Mythology, vol. 
i., pp. 197, 198. The 
column or pillar set apart to the goddess 
Frey in the temple of Upsala became the 
pillar of beauty or plenteousness. Bro. 
Fort says, in his Antiquities, the three di- 
vinities in the Norse temple at Upsala, in 
Denmark, Odin, Thor, and Frey, were 
typical supports of the universe, — Wisdom, 
Strength, and Beauty, — or the three of the 
ten columns in the Hebrew sephiroth, in 
the Jewish philosophy, designated as Sa- 
pientia, Pulchritudo, and Fundamentum; 
which, like the three columns existing in a 
Lodge of Freemasons, symbolize the mor- 
alistic pillars of the world, represented by 
the Lodge itself. An additional significant 
fact confronts us at this point : the column 
of Beauty or Plenty, originally emblematic 
of Frey, is situated in the south of the 
Lodge. A Masonic symbol — sheaf of 
grain — always suspended above that sta- 
tion, denotes plenteousness. Freia may 
also be comparatively described as the 
Scandinavian Isis. 

Fnnd,Orand Masters 9 . A fund over 

which the G. Master of the United G. Lodge 

of England exercises exclusive control. 

Fylfot. An ancient symbol well known 

among Heralds. It is some- 

+ times known as the crux dis- 
simulata, found in the catacombs 
of Rome, and forms one of the 
symbols of the degree of Prince 
of Mercy, Scottish Rite System. See Jaina 
Cross, in Addendum. 



a. 




G. (Hebrew, y Chaldaic, 
or hieroglyphic.) The 7th letter 
of the English and Roman alpha- 
bets. In the Greek and many other 
alphabets it is the 3d in place ; in 
the Russian, Wallachian, and some others 
it is the 4th ; in the Arabic the 5th, and 
in the Ethiopian the 20th. 

In Hebrew it is called " Gimel," is of 
the numerical value of 3, and its signi- 
fication is camel. It is associated with 



the third sacred name of God in Hebrew, 
bl*U (Ghadol), magnus. In Masonry it is 
given as the initial of God. The Masonic 
use of the letter tends to the belief of a 
modern form in the ceremony of the Fellow 
Craft Degree. See G. 0. D. 

Gabriel. (Heb., Mighty one of God. ) 
The chief of the seven archangels. He 
interpreted to Daniel the vision of the 
ram and the he-goat, and made the 
prophecy of the "seventy weeks" (Dan. 



GANGLER 



ADDENDUM. 



GOETIA 



979 



viii. and ix.) ; he announced the future 
appearance of the Messiah (Dan. ix. 21, 
27). In the New Testament he foretold to 
Zacharias the birth of John the Baptist 
(Luke i. 11), and to Mary the birth of 
Christ (Luke i. 26). Among the Rabbins 
Gabriel is entrusted with the care of the 
souls of the dead, and is represented as 
having taught Joseph the seventy lan- 
guages spoken at Babel. In addition, he 
was the only angel who could speak Chal- 
dee and Syriac. The Talmud speaks of 
him as the Prince of Fire, the Spirit pre- 
siding over thunder. The Mohammedans 
term him the Spirit of Truth, and believe 
that he dictated the Koran to Mohammed. 

G-ang'ler. The title given to the can- 
didate in the Scandinavian mysteries, sig- 
nifying vjanderer. The application is also 
made to the sun. 

Gaudin, Theobald. Known as 
the monk Gaudini. Elected Grand Master 
of Templars, 1291 ; died 1301. 

Gerbier, Doctor. An energetic 
Mason, and, as mentioned in The Royal 
Masonic Cyclopcedia, one of the irremov- 
able Masters of the ancient Grand Lodge 
of France. He is said to have fabricated 
the title of the Metropolitan Chapter of 
France, which it was pretended had ema- 
nated from Edinburgh, in 1721. 

Ghemoul Biiiali Thebonnah. 
(Prudence in the midst of vicissitude.) 
The name of the seventh step of the mys- 
tical Kadosh ladder of the A. A. Scottish 
Rite. 

Gibber, Gabriel. Mentioned as 
warden under Sir Christopher Wren, and 
said to have been Grand Master of Masons 
in England in 1685. 

Giheah. A Hebrew word signifying 
a "hill," and giving name to several towns 
and places in ancient Palestine. The only 
one requiring special mention is "Gibeah 
of Benjamin," a small city about four miles 
north of Jerusalem. It was the residence, 
if not the birthplace, of King Saul. 

In the French Rite it symbolically refers 
to the Master, who must be pure in heart, 
that the High and Holy One may dwell 
therein. The word is also used in the 
Swedish Rite. 

Gilead. See Galahad, Mackey. 

Gil g ul, Doctrine of. We learn 
from Bro. Kenneth R. H. Mackenzie's 
Cyclopcedia that certain of the learned 
Jews have believed, for many centuries, in 
the doctrine of Gilgul, according to which 
the bodies of Jews deposited in foreign 
tombs contain within them a principle of 
soul which cannot rest until, by a process 
called by them " the whirling of the soul," 
the immortal particle reaches once more 
the sacred soil of the Promised Land. 



This whirling of souls was supposed to be 
accomplished by a process somewhat simi- 
lar to that of the metempsychosis of the 
Hindus, the psychical spark being con- 
veyed through bird, beast, or fish, and, 
sometimes, the most minute insect. The 
famous Rabbi, Akiba (followed by the 
Rabbis Judah and Meir), declared that 
none could come to the resurrection save 
those of the Jews who were buried in the 
Holy Land, or whose remains were, in the 
process of ages, gradually brought thither. 
In Picard's wonderful and laborious work 
there are many references to this doctrine. 
The learned may consult further authori- 
ties on this curious subject in the Kabbala 
Denudata of Heinrich Khunrath, 1677. 

Glastonbury, Holy Thorn of. 
There is an ancient market town in County 
Somerset, Eng., with a population of 3700, 
which owes its origin to a celebrated ab- 
bey, founded, according to tradition, in 60 
A. D. We are further told that Joseph of 
Arimathea was the founder, and the "mi- 
raculous thorn " which flowered on Christ- 
mas day was believed by the common peo- 
ple to be the veritable staff with which 
Joseph aided his steps from the Holy Land. 
The tree was destroyed during the civil 
wars, but grafts nourish in neighboring 
gardens. Glastonbury, has the honor of 
ranking St. Patrick (415 a. d.) and St. 
Dunstan among its abbots. In 1539 Henry 
VIII. summoned Abbot Whiting to sur- 
render the town and all its treasures, and 
on his refusal condemned him to be hanged 
and quartered, and the monastery confis- 
cated to the king's use, which sentence was 
immediately carried into execution. King 
Arthur is said to be buried in this place. 

G. O. I>. The initials of Gomer, Oz, 
Dabar. It is a singular coincidence, and 
worthy of thought, that the letters com- 
posing the English name of Deity should 
be the initials of the Hebrew words wisdom, 
strength, and beauty ; the three great pillars, 
or metaphorical supports, of Masonry. They 
seem to present almost the only reason that 
can reconcile a Mason to the use of the ini- 
tial " G " in its conspicuous suspension in 
the East of the Lodge in place of the Delta. 
The incident seems to be more than an ac- 
cident. 

"0"T Dabar, Wisdom, D. 

\y Oz, Strength, O. 

"1JD3 Gomer, Beauty, G. 
Thus the initials conceal the true meaning. 

God and His Temple, Knight 
of. A degree mentioned by Fustier. 

Goetia. A contra-distinctive term to 
Theurgia, the first signifying black magic, 
the latter white magic. The demons of 
darkness were invoked and no crime or 
horror stayed the power. Alchemy and 



980 



GOLDEN 



ADDENDUM. 



GRAIN 



chemistry were the powerful arms relied 
on. 

Golden Lion of Hesse-Cassel, 
Order of the. Instituted by Frederick 
II., 14th of August, 1770, under a decree of 
6th July, to recompense virtue and merit. 
The Grand Master is the reigning sover- 
eign of Hesse-Cassel. Motto, " Virtute et 
Fidelitate." 

Golden Stole of Venice. [Cavali- 
eri della Stola d'Oro.) An ancient order of 
knighthood, conferred by the republic of 
Venice. The number of knights was un- 
limited. The decoration, worn over the 
left shoulder, was richly embroidered with 
flowers of gold, and being in width a hand- 
breadth, fell behind and before to the knee. 
An ambassador, for some distinctive ser- 
vice, was deemed worthy. The ducal robe 
was of red material. 

Golden Thaler, or Gold Gulden, we 
are informed by Bro. Woodford, is the St. 
John's offering, as it was called under the 
strict observance in Germany, and which 
amounted to one ducat, or, at the least, one 
and two-thirds of a thaler, which was paid 
by every member on St. John's Day. This 
practice is still kept up in many German 
Lodges for the benefit of the poor fund. 

Gomel. (Heb. ^DJ, L. retribuens.) Ir- 
regularly given as Gomer and Gomez. A 
word found in the 26th Degree A. A, Scot- 
tish Rite, signifying reward. 

Gonfalon. (Ital. Gonfalone, O. Ger- 
man,- Gundfano.) An ecclesiastical war- 
flag or banner, a standard ; used in several 




of the chivalric degrees of Masonry. The 
chief magistrates in Italian cities when 
bearing this ensign are known as Gonfa- 
loniers. The banner is triune, of white silk, 
trimmed and mounted with gold. 

Goodall. The reputed author of the 
expose of Masonry, known as " Jachin and 
Boaz." It is said that he was at one time 
Master of the W. India and American 
Lodge, now known as the Lodge of An- 
tiquity. 

Gould, Robert Freke. A barris- 
ter- at-law, Past Senior Grand Deacon 
of the United Grand Lodge of England, 
and author of " The Four Old Lodges," 



"The Atholl Lodges," &c, now engaged 
on a great work, " The History of Free- 
masonry, its Antiquities, Symbols, Consti- 
tutions, Customs, &c. ; embracing an inves- 
tigation of the Eecords of the Organizations 
of the Fraternity in England, Scotland, Ire- 
land, British Colonies, France, Germany, 
and the United States," to be completed in 
six volumes, of which three are in the hands 
of the subscribers, and from which judgment 
can already be passed of their inestimable 
value to all Masons. The history is " de- 
rived from official sources," and is not of 
that "creationist school" so continuously 
indulged in by Masonic book-makers. The 
first chapter delves in the consideration of 
" the four systems or sects, from each of 
which, according to different schools of 
thought, may be traced the modern system 
of Freemasonry. These are the Ancient 
Mysteries, the Essenes, the Eoman Col- 
legia, and the Culdees." Then are consid- 
ered "The Old Charges of British Free- 
masons," "The Stonemasons (Steinmetzen) 
of Germany," "The Craft Guilds (Corps 
d'lOtat) of France," " The Companionage," 
"Mediaeval Operative Masonry," "The 
Statutes Kelating to the Freemasons," 
" Early British Freemasonry," &c. From 
this illustrated quarto work, the liberty has 
been taken of occasionally making extracts 
in this Addendum, not, however, without 
due consideration for the author. 

Gourgas, John James Joseph. 
Born in Geneva, Switzerland, in 1777, of a 
patrician family, and emigrated to London 
during the old French Revolution. He 
became well known as a merchant on the 
Royal Exchange. Upon coming to Amer- 
ica in the earliest days of the century, he 
was initiated into Masonry in 1803, and 
was passed and raised before the close of 
the year. After receiving the Holy Royal 
Arch, he gave his attention to the A. A. 
Scottish Rite, then entering upon its youth- 
ful vigor, and received the Thirty-second 
Degree on July 9, 1806, that of Inspector 
on August 4, 1806, and was one of the 
six Inspectors General who, on Novem- 
ber 8, 1808, established Concordia Cres- 
cimus Council of Princes of Jerusalem in 
the city of Brooklyn. He became Deputy 
Inspector on Nov. 12, 1808, Secretary of the 
Holy Empire, N. Jur., in 1813, the Supreme 
Council having been formed on August 5 
of that year. He was Special Deputy from 
1822 to 1832, and then became Commander, 
and so continued until 1851, when he re- 
signed. • He died in New York in 1863. 

Grain of Mustard, Order of the. 
(Ger. Der Or den vom Sen/ Kom.) An order 
instituted in Germany, based on Mark iv. 
30 and 32, the object being the propagation 
of morality. 



GRAND 



ADDENDUM. 



HABAKKUK 



981 




Grand Director of the Ceremo- 
nies. An important offi- 
cer in the United Grand 
Lodge of England ; a sim- 
ilar office to that of Grand 
Master-General of Cere- 
monies of a Supreme Coun- 
cil, upon whom the order 
of the Grand Body largely 
depends, and who has 
charge of the service or 
ceremonies of whatever 
nature that may tran- 
spire. 

Grand Elect, Per- 
fect and Sublime 
Mason. The Fourteenth Degree of the 
A. A. Scottish Rite. See Perfection, Lodge 
of, Mackey. 

Gravelot. The name of the second 
of the three conspirators in the Master's 
Degree, according to the Adonhiramite 
Rite. The others are Romvel and Abiram. 
The etymology of Gravelot is unknown. 

G-ruiubaeh, Sylvester. Mentioned 
in the legend of the Strict Observance, and 
was the reputed Grand Master of the Tem- 
plars from 1330 to 1332, and was the twenty- 
second Grand Master. 

Gyninosopkists. (Signifying "naked 
sages.") A name given by the Greeks to 
those ancient Hindu philosophers who 
lived solitarily in the woods, wore little 
or no clothing, and addicted themselves to 
mystical contemplation and the practice of 
the most rigorous asceticism. Strabo di- 
vides them into Brahmans and Samans, 
the former of whom adhered to the strict- 
est principles of caste, while the latter ad- 
mitted any one into their number regarding 
whose character and kindred they were sat- 
isfied. They believed in the immortality 
of the soul and its migration into other 
bodies. They practised celibacy, abstained 
from wine, and lived on fruits. They held 
riches in contempt, and abstained from sen- 
sual indulgences. 



Gypsies. Cornelius Van Paun, more 
generally known as De Paun, in his Phil- 
osophical Researches on the Egyptians and 
Chinese (Paris, 1774), advances the theory 
that Freemasonry originated with the Gyp- 
sies. He says : " Every person who was not 
guilty of some crime could obtain admis- 
sion to the lesser mysteries. Those vaga- 
bonds called Egyptian priests in Greece 
and Italy required considerable sums for 
initiation ; and their successors, the Gyp- 
sies, practise similar mummeries to obtain 
money. And thus was Freemasonry in- 
troduced into Europe." But De Paun is 
remarkable for the paradoxical character 
of his opinions. Mr. James Simpson, who 
has written a rather exhaustive History 
of the Gypsies (1866), finds (p. 387) "a con- 
siderable resemblance between Gypsyism, 
in its harmless aspect, and Freemasonry — 
with this difference, that the former is a gen- 
eral, while the latter is a special, society ; 
| that is to say, the Gypsies Jiave the lan- 
guage, or some of the words and the signs 
peculiar to the whole race, which each 
individual or class will use for different 
purposes. The race does not necessarily, 
and does not in fact, have intercourse with 
every other member of it. In that respect 
they resemble any ordinary community of 
men." And he adds : " There are many 
Gypsies Freemasons ; indeed, they are the 
very people to push their way into a Masons' 
Lodge ; for they have secrets of their own, 
and are naturally anxious to pry into those 
of others, by which they may be benefited. 
I was told of a Gypsy who died, lately, the 
Master of a Masons' Lodge A friend, a 
Mason, told me the other day of his hav- 
ing entered a house in Yetholm where were 
five Gypsies, all of whom responded to his 
Masonic signs." But it must be remem- 
bered that Simpson is writing of the Gyp- 
sies of Scotland, a kingdom where the race 
is considerably advanced above those of 
any other country in civilization and in 
social position. — Mackey. 



H. 



H. (Heb. |"J, Cheth; the hieroglyph was 
an altar thus, 
and finally the 
Hebrew f7-) 
The eighth let- 
ter in the al- 
phabet, and in the- Hebrew has the value 
in number of 8, while the Heb. H, He, 



m 



which is of the same hieroglyphic forma- 
tion, has the numerical valuation of 5. 

Habakknk. (Heb. plp^n, a strug- 
gle^ a favorite.) The eighth of the twelve 
minor prophets. No account is contained 
in the Book of Habakkuk, either of the 
events of his life or the data when he lived. 
He is believed by many to have flourished 



982 



HABIN 



ADDENDUM. 



HEBREW 



about G30 b. c. In the 32d Degree of the 
A. A. Scottish Rite, his name answers to 
the passwords Tuesday and Xerxes. 

Habin. (Heb. pan, intelligius.) Name 
of the initiate in the fourth degree of the 
modern French rite, sometimes given as 
Johaben, or Jabin. 

Habramah, or Jabamiah. (Fa- 
num excelsum. ) Said to be used in the 30th 
Degree of the A. A. Scottish Eite in France; 
it is not used in America. 

Haequet, O. A French notary at 
Port-au-Prince, subsequently a member of 
the Grand Orient of Paris, and President 
of the Royal Arch Chapter at Paris in 
1814. 

Hafedha. The second of the four 
gods worshipped by the Arab tribe of Ad, 
before the time of Mohammed, to which 
Hud, or Heber, was sent. These were 
Sakia, the god of rain ; Hafedha, the pre- 
server from danger ; Razeka, the provider 
of food; and Salema, the god of health. 

Hallelujah. (Praise the Lord.) Ex- 
pression of applause in the degree of Sub- 
lime Ecossais, Heavenly Jerusalem, and 
others. 

Halliwell MS. J. O. Halliwell took 
the name of Phillips, and edited, in 1840, 
"The Early History of Freemasonry in 
England," commonly known as the " Ma- 
sonic Poem," or " Halliwell MS.," " Brit. 
Museum Bib. Regia 17 a ff 32." Bro. 
Woodford remarks, in " Kenning's Cyclo- 
paedia," that " it is somewhat curious that 
to Grandidier and Halliwell, both non- 
Masons, Freemasonry owes the impetus 
given at separate epochs to the study of its 
archaeology and history. Mr. Phillips is 
a well-known writer on general antiquities, 
and has edited many very curious and im- 
portant works." Halliwell considered his 
MS. of a date " not later than the latter 
part of the fourteenth century," that is, 
more than half a century before the Strass- 
burg Constitutions. For quotation from 
this MS., see ante, p. 287. 

Hamaliel. The name of the angel 
that, in accordance with the Kabbalistical 
system, governs the planet Venus. 

Hamilton, Hon. Robt. M. A., 
M. I>. Born 1820; died May, 1880, at 
Jamaica, of which island he was District 
Grand Master. This English gentleman 
was a member of the Queen's Body Guard. 
He was appointed District G. Master of 
Jamaica, Nov. 5, 1858; District G. Supt. 
of Royal Arch Masons, Jan. 10, 1859; 
Prov. G. M. M. M., 1877 ; and was a super- 
numerary member of the Supreme Coun- 
cil, 33d, of England, and Prov. G. Master 
of the Royal Order of Scotland. 

Hands, United. Clasped hands are 
a symbol of fidelity and trust. A Spanish 



work was published at Vittoria, in 1774, 
where three hands are shown united in the 
vignette on the title. 

Haphtziel. (Heb. Srysn, Voluntas 
Dei.) A covered word used in the 23d De- 
gree of the A. A. Scottish Rite. 

Mar. The name of the second king in 
the Scandinavian Mysteries. 

Harbinger. The title of an officer 
in the Knights of the Holy Sepulchre, and 
also in the Knights of St. John the Evan- 
gelist. 

Haruspices. Order of. The word 
Haruspice appears to come from haruga or 
harvix, a ram for offering, and spicere, to 
look: therefore implying a soothsayer or 
aruspice. The founder of the Etruscan order 
was Tages, doubtless a myth of self-crea- 
tive power: This order is claimed to have 
been re-established in Rome at the time 
of the foundation of the city. It embraced 
two divisions, those who formed their judg- 
ment from the movements and habits of 
animals as well as the flight of birds, and 
those who judged and foretold events by 
the inspection of the entrails of newly 
killed animals. These were the precursors 
of naturalists and physiologists. The two 
sections of the order were recognized as 
JIaruspex, ab aris aspiciendis, and Extispex, 
ab extis inspiciendis. 

Hay ti. Freemasonry, which had been 
in existence for several years in the island 
of Hayti, was entirely extinguished by the 
revolution which drove out the white in- 
habitants. In 1809, the Grand Lodge of 
England granted a charter for a Lodge at 
Port-au-Prince, and for one at Cayes. In 
1817, it constituted two others, at Jeremias 
and at Jacmel. Subsequently, a Provin- 
cial Grand Lodge was established under 
obedience to England. Jan. 25, 1824, this 
Provincial Grand Lodge declared its inde- 
pendence and organized the Grand Orient 
of Hayti, which is still in existence ; but 
in consequence of the want of official corre- 
spondence, we are left in great ignorance 
as to the actual condition of Freemasonry 
in Hayti. 

Hebrew Chronology. The eccle- 
siastical year commences 1st Nisan, March, 
but the civil reckoning begins 1st Tishri, 
September, which is New Year's day. 

The following dates are accepted by the 
Hebrews, as given by Dr. Zunz in Remarks 
prefacing " The 24 Books of the Holy Scrip- 
tures according to the Massoretic Text:" 



BEFORE COMMON ERA. 



3988, Creation. 

2332, Flood. 

2040, Abraham born. 

1575, Moses born. 

1495, Exodus. 

1051, David acknowledged king. 



HEBREW 



ADDENDUM. 



HESSE 



983 



BEFORE COMMON ERA. 



1015, First Temple commenced. 
586, First Temple destroyed. 
536, Cyrus's Decree. 
516, Second Temple completed. 
330, Alexander conquers Palestine. 

The succeeding dates are in accord with 
the research of other authorities. 

The Temple was dedicated on five occa- 
sions : 

1st. B. c. 1004, 15th day of Tishri (Etha- 
nim and Abib) (1 Kings viii. 2-62). 

2d. B. c. 726, when purified from the 
abominations of Ahaz. 

3d. b. c. 516, 3 Adar, upon completion of 
Zerubbabel's Temple. 

4th. B. c. 164, 25th Kislev, after the vic- 
tory of Judas Maccabaeus over the Syrians, 
the service lasted eight days. 

5th. b. c. 22, upon completion of Herod's 
Temple. 

The three Temples were destroyed on the 
same day and month of the year. The 
"threefold destruction" of the Temple 
took place on the 9th Ab, or fifth ecclesias- 
tical month. The destruction of the Solo- 
monian Temple, by Nebuchadnezzar, took 
place B. c. 588, or four hundred and sixteen 
years after dedication. The taking of the 
city of Jerusalem by Titus is commemo- 
rated as a fast day on the 17th Tamuz. 

Passover, 14th Nisan ; " Little " Pass- 
over, 15 th Iyar. 

Pentecost, or " First Fruits," commemo- 
rating the giving of the law on Mount 
Sinai, 6th Sivan. 

Great Day of Atonement, 10th Tishri. 

Feast of Tabernacles, 15-21 Tishri. 

Fast for commencement of siege of Jeru- 
salem by Nebuchadnezzar, 10th day of Te- 
beth. 

Feast of Purim, 14th and 15th Adar. 

King Cyrus liberated the Jews, b. c. 538. 

King Darius confirmed the decree, b. c. 
520. See Cyrus, King. 

Hebrew Faith. See Talmud. 

Heler, A. A tyler or tegulator. From 
the Anglo-Saxon "hilan." Also written 
"Hillyar" and " Hilliar." 

Hermaiiclacl. The. (Spanish, 
"Brotherhood.") An association of the 
principal cities of Castile and Aragon 
bound by a solemn league for the defence 
of their liberties in time of trouble. The 
sovereigns approved this brotherhood as 
agents for suppressing the increasing power 
of the nobles, and without cost to the gov- 
ernment. The Hermandad was first estab- 
lished in Aragon in the thirteenth century, 
and in Castile about thirty years later, 
while, in 1295, thirty-five cities of Castile 
and Leon formed a joint confederacy, 
pledging themselves to take summary ven- 
geance on every robber noble who injured 



a member of the association. The Santa, 
or Holy Brotherhood, finally checked so 
effectually the outrages of the nobles, that 
Isabella of Castile, in 1496, obtained the 
sanction of the Cortez to reorganize and 
extend it over the whole kingdom. 

Hermetic Philosophy. Pertain- 
ing or belonging to that species of philoso- 
phy which pretends to solve and explain all 
the phenomena of nature from the three 
chemical principles, salt, sulphur, and mer- 
cury. Also that study of the sciences as 
pursued by the Rosicrucian fraternity. A 
practice of the arts of alchemy and similar 
pursuits, involving a duplex symbolism 
with their peculiar distinctions. 

Herring, James. Born in London, 
England, January 12, 1794; died in France, 
October 8, 1867 ; buried in Greenwood 
Cemetery, New York, October 27, 1867. 
The family emigrated to America in 1805. 
James was initiated in* Solomon's Lodge, 
Somerville, New Jersey, in 1816. He was 
Master of Clinton Lodge, New York city, 
in 1827, 1828, 1832, and 1834, a period when 
the anti-Masonic spirit was in its zenith. 
He, with the remaining members of Clin- 
ton Lodge, united with St. John's, No. 1, 
and met in union December 18, 1834. He 
instituted the formation of Lodge of Strict 
Observance, which was constituted by 
Grand Lodge, December 27, 1843, R. W. 
Bro. Herring being the Master, with which 
Lodge he remained until his death. On 
the 3d September, 1828, he was appointed 
Assistant Grand Secretary, and on June 3, 
1829, was elected Grand Secretary, which 
office he retained until 1846. He sided with 
the "Phillips " or " Herring " Grand Body 
at the split in Grand Lodge on June 5, 1849, 
and remained its Grand Secretary until 
1858, when, in June, the two Grand Lodges 
were fused. He was a delegate to the Con- 
vention of Grand Lodges held in Wash- 
ington March 7, 1842. Bro. Herring de- 
livered the oration, on the 25th August, 
1847, in St. John's Lodge, in commemo- 
ration of the M. W. G. Masters, Morgan 
Lewis and Alex. H. Robertson, and other 
eminent Masons, on the occasion of the 
First Lodge of Sorrow held in America in 
the English language. He was exalted in 
Jerusalem Chapter, No. 8, R. Arch, N. Y , 
j January 5, 1817, dubbed a Knight Templar 
| in Columbian Commandery, No. 1, N. Y., 
j and was received a Sov, G. I. General, 33d 
I Scottish Rite. Bro. Herring was a P. H. 
Priest, P. G. G. Sec. of the G. G. Chapter, 
U. S., P. G. Master of the G. Encampment, 
N. Y.j and Officer of the G. G. Encamp- 
ment of U. S., and P. G Representative 
of the Orients of Brazil and France. 

Hesse Cassel. Freemasonry appears 
to have been founded in this electorate in 



984 HIBBUT-HAKKEBER addendum. 



HITTITES 



1743, by a Lodge at Marburg, called " Zu 
den drei Lowen," which afterwards took 
the name of " Marc Aurel zum flammen- 
den Stern." A lodge also appears to have 
existed in 1771, at Cassel, called "Zum 
blauen Lowen." In 1817 the Grand Mother 
Lodge of Hesse Cassel was founded, which 
lasted until 1821, when the government 
closed all Lodges. In 1849 one was re- 
opened by General von Helmschwerdt, but 
it was closed in 1855. It is now under- 
stood that this Lodge has been reopened. 

Hiblmt-Hakkeber. (Beating of 
the sepulchre.) A Mohammedan belief as 
to the state of the soul after death. The 
form and mode of judgment is explained 
in Al Koran. The sarcophagus of an 
orthodox Moslem is so constructed that 
the deceased can sit upright when notified 
by his angel of the approach of the exam- 
iners, who question him as to his faith in 
the unity of God and the mission of Mo- 
hammed. Satisfactory answers insure 
peace; but if to the contrary, he is beaten 
on the temples with iron maces until he 
roars with anguish. The two angels, 
Monker and JNakii, then press the earth 
upon the body, which is gnawed and stung 
by ninety-nine seven-headed dragons until 
the day of resurrection. As the Moham- 
medan was an imitative religion, we natu- 
rally look for the origin of its customs and 
beliefs in older faiths ; thus the Hib- 
but-Hakkeber is found in the Jewish, 
which taught that the angel of death 
would sit on a new-made grave, the soul 
would return to the body, which would 
stand up, the angel striking it thrice 
with a chain, half iron and half fire ; 
at the first blow all the limbs were 
loosened, at the second the bones were 
dispersed, but gathered again by angels, 
and the third stroke reduces it to dust. 
This need not occur to those who died 
on the Sabbath or in the land of Israel. 
See Gilgul. 

Hieronymites. A hermit order es- 
tablished in the fourteenth century, formed 
from the third Order of St. Francis. Fol- 
lowers of Thomas of Siena, who estab- 
lished themselves among the wild districts 
of the Sierra Morena, and so forming a 
community, obtained approval of Pope 
Gregory XL in 1374. 

Hieropliant, or My st agog. The 
Chief Priest of the Eleusinians, selected 
from the grade of Eumolpidens. He was 
selected for his imposing personal presence, 
and his dignity was sustained by the gran- 
deur of his attire, his head encircled with 
a costly diadem. He was required to be 
perfect in animal structure, without blem- 
ish, and in the vigor of life, with a com- 
manding voice. He was presumed to be 



surrounded by a halo of holiness. His 
duty was to maintain and also expound 
the laws. He was the introductor of the 
novices into the Eleusinian Temple, and 
passed them from the lesser into the greater 
mysteries, where he became the Demiurg, 
and impressed the initiate, while instruct- 
ing him, by his manner and voice. His 
title of Mystagog was awarded because he 
alone revealed the secret or mystery. 

Hiferopliylax. Title of the guardian 
of the holy vessels and vestments, as used 
in several Eites. 

Hiram. The King of Tyre ; was the 
ally of David, as well as of Solomon, and 
was material in his service toward the build- 
ing of the Holy House, notwithstanding 
the God of the Hebrew differed essentially 
from the ideal god of the people of Tyre. 
Hiram reigned over the Tyrians for thirty- 
four years ; he permitted Solomon's ships 
to participate in the profitable trade of the 
Mediterranean, and Jewish sailors, under 
the instructions of Tyrian mariners, were 
taught how to bring from India the gold to 
enrich their people and beautify the temple 
of their king. Tradition says that Hiram 
gave his daughter in marriage to King 
Solomon (see Mackey). 

Near Tyre there is a tomb which, to this 
day, has been pointed out as that of Hi- 
ram, King of Tyre, as delineated below. 




Hittites. A powerful nation, whose 
two chief seats were at Kadesh, on the 
Orontes and Carchemish, on the Euphra- 
tes, and who subjected as allies, forces from 
Palestine, Lydia, and the Troad. This 
great empire had at times contended with 
the Egyptian monarchs before the days of 
the exodus. The Assyrians also had felt 
their power. They were foremost in arms 
and in the arts, and carried their religion 
to the shores of the iEgean ; in fact, as 
shown by the recent explorations and dis- 
coveries of 1879, the early civilization of 
Greece and other European nations was as 
much indebted to them as it was to the 
Phoenicians. Egyptian inscriptions bear 
out the truth of these discoveries, and more 
firmly establish Biblical history. Jerusa- 
lem came within the influence of this great 



HOBEN 



ADDENDUM. 



I-COLM-KILL 



985 



empire. The Hittites were finally subdued 
by the capture of their famous capital, 
Carchemish, by Sargon, B. c. 717. For 
Biblical references, see Judges i. 26 ; 1 Kings 
x. 28, 29 ; 2 Kings vii. 6. 

The system of writing by the Hittites was 
unique ; their letters were hieroglyphic and 
their sculptures a peculiar and curious style 
of art, some of which may be found in the 
British Museum. See Fresh Lights, etc., by 
Sayce, chap. 5. 

Hohen. The name given, in some of 
the high degrees, to one of the three con- 
spirators commemorated in the Master's 
Degree. The derivation is uncertain. 
Oben, in Hebrew, means a stone; or it 
may be a corruption of Habbone, the 
Builder or Mason. 

Hod in. The Blind Fate mentioned 
in the Scandinavian mysteries. See Bal- 
der. 

Holy City, Knight of the. The 
fifth and last of the degrees of the rectified 
Bite of the Benevolent Knights of the 
Holy City, or the Rite of Strict Observ- 
ance, settled at Wilhelmsbad in 1782. 

Moiii. The tree of life and man in the 
Zoroastrian doctrine of the Persians. 

Homaged. First employed by Entick, 
in his edition of the constitutions, in ref- 
erence to the installation of the Earl of 
Kintore, in 1740, as Grand Master : " Who 
having been homaged and duly congratu- 
lated according to the forms and solemnity 
of Masonry." He never repeats the word, 
using afterwards the expression, " received 
the homage." Noorthouck adopts this 
latter expression in three or four instances, 
but more generally employs the word " rec- 
ognized " or " selected." The expression 
"to do homage" to the Grand Master at 



his installation, although now generally 
disused, is a correct one, — not precisely in 
the feudal sense of homagium, but in the 
more modern one of reverence, obedience, 
and loyalty. 

Hospitaller. An officer in each of 
the bodies of the A. A. Scottish Rite, and 
in the Modern French Rite, whose duty it 
is to collect the obligatory contributions 
of the members, and, as the custodian, to 
disburse the same, under the advisement 
of the Master, to needy brethren, or even 
worthy profanes who may be in distress. 
The fund is entirely a secret one, and is 
reserved apart from all other receipts and 
disbursements. 

Howel. A Grand Officer of the G. 
Orient in France in 1804. G. Orator of 
the Grand Chapter in 1814. 

Hughaii, Wm. James. The his- 
tory of Masonry in England, in which the 
brotherhood of the world is so deeply 
interested, will never have justice done to 
its historians unless there is placed among 
the first entitled to the crown of immor- 
telles the name of William James Hughan. 
He was initiated in St. Aubyn Lodge, No. 
954, Devonport, July 14, 1863, exalted in 
1865 in Royal Arch Ch., No. 50, Glasgow, 
and has been honored with membership in 
many Lodges and departments of Masonry, 
including the Order of the Temple, Royal 
Order of Scotland, Scottish Rite, Rosi- 
crucians, etc. The fraternity has an inter- 
national interest in him, and look forward 
hopefully to the attainments by his con- 
tinued labors, which have resulted already 
so favorably. 

Hur. (Heb. *y|H, liberty.) A term 
used in the Fourth Degree of Perfect Mis- 
tress in the French Rite of Adoption. 



I 



I. The ninth letter in the alphabets of 
Western Europe, called by the Greeks 
Iota, after its Shemitic name. The Hebrew 
equivalent is *>; of the numerical value of 
10, and signifies a hand. The oldest forms 
of the letter, as seen in the Phoenician and 
Samaritan, have a rude resemblance to a 
hand with three fingers, but by a gradual 




simplification, the character came to be 
the smallest in the alphabet, and iota, or 
5Y 



"jot," is a synonym for a trifle. The 
thumb and two fingers are much used, and 
are of great significance, in religious forms, 
as well as in Freemasonry. It is the po- 
sition of the hand when the Pope blesses 
the congregation, and signifies the Three 
in One. The Hebrew letter ain, y, with 
the numerical value of 70, possesses and 
gives the English sound of the letter i. 

I-Colin-Kill. An island south of 
the Hebrides, once the seat of the Order 
of the Culdees, and contains the ruins of 
the monastery of St. Columba, founded 
A. d. 565. Tradition plants the founda- 



986 



ICONOCLASTS 



ADDENDUM. 



INDISCHE 



tion of the Eite of Heredom on this 
island. 

Iconoclasts. (Gr. eihon, image, and 
Mazo, I break.) The name used to desig- 
nate those in the Church, from the eighth 
century downward, who have been opposed 
to the use of sacred images, or, rather, to 
the paying of religious honor or reverence 
to such representations. Image-worship 
prevailed extensively in the sixth and 
seventh centuries in the Eastern Empire. 
The iconoclast movement commenced with 
the imperial edict issued, in 726, by the 
Emperor Leo III., surnamed the Isaurian, 
who allowed images only of the Eedeemer. 
The second decree was issued in 730. This 
was opposed strenuously by Popes Gregory 
II. and III., but without avail. 

Idaho. Two Lodges holding charters 
from the Grand Lodge of Oregon and one 
from that of Washington Territory met in 
convention at Idaho City, on December 10, 
1867, and organized the Grand Lodge of 
Idaho, which in its sessions is migratory. 
Eoyal Arch Masonry was introduced by 
the General Grand Chapter of the United 
States, which granted a charter for Idaho 
Chapter at Idaho City, September 18, 1868, 
for Cypress at Silver City, and Boise at 
Boise City, both September 20, 1870. 

Ijar. H"N.) {%¥>) The eighth month 
of the Hebrew civil year, and corresponding 
with the months of April and May, begin- 
ning with the new moon of the former. 

Illuminate Theosophists. One 
of the grades of Benedict Chastanier, 
apparently of a Swedenborgian nature. 

Imanm. The appellation given to 
the most honored teacher of Mohamme- 
danism. The title of the Sultan, as the 
spiritual chief of all Moslems. 

Inimaterialism. A doctrine re- 
lating to the quality of God and of the 
human soul, showing that He forms an 
absolute contrast to matter, and is the 
basis of the qualities of eternity, omnipo- 
tence, and unchangeableness. The imma- 
teriality of the soul includes simplicity as 
another of its qualities. 

Impost. The point where an arch 
rests on a wall or column. Husenbeth 
says imposts were "members of a secret 
society of Tyrian artists who were hired 
by King Solomon to erect the temple, in 
order to distinguish them from the Jews, 
who performed the more humble labors, 
were honored with the epithet of free an- 
nexed to the name of builder or Mason, 
and, being talented foreigners, were freed 
from the usual imposts paid to the state 
by the subjects of Solomon." 

Incense. Regulations for Use. 
From the Talmud we learn that the mix- 
lire of the perfume of incense was com- 



posed of balm, mycha, galbanum, frankin- 
cense, of each an equal weight, viz., 70 
manehs ; myrrh, cassia, spikenard, and saf- 
fron, of each an equal weight, 16 manehs ; 
costus, 12 manehs; the rind of an odorifer- 
ous tree, 3 manehs ; cinnamon, 9 minehs ; 
soap of Carsine, 9 kabs ; wine of capers, 3 
seahs and 3 kabs, and if caper wine could 
not be had, strong white wine was substi- 
tuted for it ; salt of Sodom, the fourth part 
of a kab, and of an herb called maa-a-lay 
o-shon, a small quantity. Eabbi Nathan 
said a small quantity of the amber of Jor- 
dan. If honey was mixed with it, it was 
profane ; and if it was deficient in any one 
of its ingredients, the priest was accounted 
worthy of death. 

Eabbi Simeon, the son of Gamliel, says, 
that the balm issues from an incision in the 
tree called balsamon. The soap of Carsina 
was to refine the omycha, that it might 
have a handsome appearance. The wine 
of capers was brought to soak the cloves or 
mycha therein, that it might become hard. 
And though the "water from the feet" was 
proper for the purpose, yet it was not used 
because it was not decent to bring it into 
the temple. 

_ Increase of Wages. {Augmenta- 
tion de gages.) To ask for an increase of 
wages, is, in the technical language of 
French Masonry, to apply for advancement 
to a higher degree. 

Indian Calendar. The Indian or 
Hindu year begins in April, thus : 1st Vai- 
sakha, 13th April ; 1st Jyaishtha, 14th May ; 
1st Ashadha, 14th June ; 1st Sravana, 16th 
July; 1st Bhadrapada, 16th August; 1st 
Asvina, 16th September; IstKartlika, 17th 
October; 1st Agrahayana or Margasirsha, 
16th November ; 1st Pansha, 15th Decem- 
ber; 1st Magna, 13th January ; lstPhalgu- 
na, 12th February ; 1st Caitra, 13th March. 
The days of the week, commencing with 
Sunday, are Aditya, Soma, Mangala, Bu- 
dha, Guru, Sukra, and Sani. The Hindu 
era, until April 13, 1885, is 1937. 

Indian Faith. See Buddhism. 

Indische Mysterien. Indian 
Mysteries. In the German Cyclopaedia 
we find the following : " The East Indians 
have still their mysteries, which it is very 
probable they received from the ancient 
Egyptians. (?) These mysteries are in the 
possession of the Brahmans, and their an- 
cestors were the ancient Brachmen. 

" It is only the sons of these priests who 
are eligible to initiation. Had a grown-up 
youth of the Brachmen sufficiently hard- 
ened his body, learned to subdue his pas- 
sions, and given the requisite proofs of his 
abilities at school, he must submit to an 
especial proof of his fortitude before he was 
admitted into the mysteries, which proofs 



INDISCHE 



ADDENDUM. 



INIGO 



987 



were given in a cavern. A second cavern 
in the. middle of a high hill contained the 
statues of nature, which were neither made 
of gold, nor of silver, nor of earth, nor of 
stone, but of a very hard material resem- 
bling wood, the composition of which was 
unknown to any mortal. 

"These statues are said to have been 
given by God to his Son, to serve as models 
by which he might form all created beings. 
Upon the crown of one of these statues 
stood the likeness of Bruma, who was the 
same with them as Osiris was with the 
Egyptians. The inner part, and the en- 
trance also into this cavern, was quite dark, 
and those who wished to enter into it were 
obliged to seek the way with a lighted 
torch. A door led into the inner part, on 
the opening of which the water that sur- 
rounded the border of the cavern broke 
loose. 

" If the candidate for initiation was wor- 
thy, he opened the door quite easily, and a 
spring of the purest water flowed gently 
upon him and purified him. Those, on 
the contrary, who were guilty of any crime, 
could not open the door ; and if they were 
candid, they confessed their sins to the 
priest, and besought him to turn away the 
anger of the gods by prayer and fasting. 

" In this cavern, on a certain day, the 
Brachmen held their annual assembly. 
Some of them dwelt constantly there ; oth- 
ers came there only in the spring and har- 
vest — conversed with each other upon the 
doctrines contained in their mysteries, con- 
templated the hieroglyphics upon the stat- 
ues, and endeavored to decipher them. 
Those among the initiated who were in the 
lowest degrees, and who could not compre- 
hend the sublime doctrines of one God, 
worshipped the sun and other inferior 
divinities. This was also the religion of 
the common people. The Brahmans, the 
present inhabitants of India, those pure 
descendants of the ancient Brachmen, do 
not admit any person into their mysteries 
without having first diligently inquired 
into his character and capabilities, and 
duly proved his fortitude and prudence. 
No one could be initiated until he had 
attained a certain age ; and before his in- 
itiation the novice had to prepare himself 
by prayer, fasting, and almsgiving, and 
other good works, for many days. 

"When the appointed day arrived he 
bathed himself and went to the Guru, or 
chief Brahman, who kept one of his own 
apartments ready in which to perform this 
ceremony. Before he was admitted he was 
asked if he earnestly desired to be initi- 
ated? — if it was not curiosity which in- 
duced him to do so? — if he felt himself 
strong enough to perform the ceremonies 



which would be prescribed to him for the 
whole of his life, without the exception of 
a single day? 

" He was at the same time advised to de- 
fer the ceremony for a time, if he had not 
sufficient confidence in his strength. If 
the youth continued firm in his resolution, 
and showed a zealous disposition to enter 
into the paths of righteousness, the Guru 
addressed a charge to him upon the man- 
ner of living, to which he was . about to 
pledge himself for the future. He threat- 
ened him with the punishment of heaven 
if he conducted himself wickedly ; prom- 
ised him, on the contrary, the most glori- 
ous rewards if he would constantly keep 
the path of righteousness. After this ex- 
hortation, and having received his pledge, 
the candidate was conducted to the pre- 
pared chamber, the door of which stood 
open, that all those who assembled might 
participate in the offering about to be 
made. 

"Different fruits were thrown into the 
fire, while the High Priest, with many 
ceremonies, prayed that God might be 
present with them in that sacred place. 
The Guru then conducted the youth be- 
hind a curtain, both having their heads 
covered, and then gently pronounced into 
his ear a word of one or two syllables, 
which he was as gently to repeat into the 
ear of the Guru, that no other person might 
hear it. In this word was the prayer which 
the initiated was to repeat as often as he 
could for the whole day, yet in the greatest 
stillness and without ever moving the lips. 
Neither durst he discover this sacred word 
unto any person. No European has ever 
been able to discover this word, so sacred 
is this secret to them. When the newly 
initiated has repeated this command sev- 
eral times, then the chief Brahman instructs 
him in the ceremonies, teaches him several 
songs to the honor of God, and finally dis- 
misses him with many exhortations to pur- 
sue a virtuous course of life." See Pitris. 

Ineffable Triangle. The two tri- 
angles encrusted one upon 
the other, containing the 
Ineffable Name in Enoch- 
ian characters, represent- 
ed in the eleventh of the 
Ineffable series. Good and 
evil, light and darkness, 
life and death, are here 
not wanting in symbol- 
ism, foreshadowing the philosophic degrees, 
and furnishing the true original of the two 
interlaced triangles adopted in modern 
Masonry. See Enochian Alphabet. 

Inigo Jones MS. Brother Gould's 
History (vol. i., p. 63) informs us that this 
MS. was published only in the Masonic 




988 



INITIATE 



ADDENDUM. 



IVORY 



Magazine, July, 1881. A very curious folio 
MS., ornamented title and drawing by 
Inigo Jones, old red morocco, gilt leaves, 
dated 1607, was sold by Patrick & Simpson, 
November 12, 1879, and described as " The 
Ancient Constitutions of the Free and 
Accepted Masons." The revered Brother 
Woodford became its possessor, who men- 
tions it as "a curious and valuable MS. 
per se, not only on account of its special 
verbiage, but because it possesses a frontis- 
piece of Masons at work, with the words 
' Inigo Jones delin.' at the bottom. It is 
also highly ornamented throughout, both 
in the capital letters and with ' finials.' It 
is of date 1607 . . . It is a peculiarly inter- 
esting MS. in that it differs from all known 
transcripts in many points, and agrees with 
no one copy extant." Brother Gould re- 
marks, " This, one of the latest ' discoveries/ 
is certainly to be classed amongst the most 
valuable of existing versions of our manu- 
script ' Constitutions.' " 

Initiate into the Sciences, The. 
Brother Kenneth Mackenzie informs us 
that this is the title of the second degree 
of a Masonic system founded on the doc- 
trines and principles of Pythagoras. 

Inner Order. Name of the sixth 
grade of Von Hund's Templar system. 

Insect Sherman. A Jewish belief 
that the Solomonian Temple was con- 
structed by Divine means, that the stones 
were squared and polished by a specially- 
created worm called samis, and that the 
stones by innate power came to the temple 
ground, and were placed in position by 
angelic aid. The worm has been desig- 
nated " the Insect Sherman." 

Intolerance. The arch-enemy of 
Freemasonry. Toleration is one of the 
chief foundation-stones of the Fraternity, 
and Universality and Brotherly Love are 
ever taught. Notwithstanding, intolerance 
has, and ever has had, its grip upon the 
brotherhood, and insidiously does its silent 
and undermining work. Human powers 
are limited or circumscribed. Man by 
nature is weak, and is largely the creature 
of early education ; yet no institution has 
such resisting power and is of such avail 
as Freemasonry against that great enemy 
of man, which has destroyed more of the 
human race than any other evil power. 
The synonym may be found in the Third 
and Tenth degrees, A. A. Scottish Eite. 

Inversion of Letters. In some 
of the French documents of the high 
degrees the letters of some words were 
inverted — not apparently for concealment, 
but as a mere caprice. Hence Thory 
(Fondat, p. 128) calls them inversions en- 
fantines (childish inversions). Thus they 
wrote siomo a?so^ for Rosse crucis. But 



in all French cahiers and rituals, or, as 
they call them, tuilleurs, words are inverted ; 
that is, the letters are transposed for pur- 
poses of secrecy. Thus they would write 
Nomolos for Solomon, and Marih for 
Hiram. This was also a custom among 
the Kabbalists and the Alchemists, to con- 
ceal secret words. 

Invisibles, lies. [The Invisibles.) 
A secret order of which little is known. 
Thory quotes a German writer, who says: 
"C'est la secte la plus dangereuse; les 
receptions des inities se font la nuit, sous 
une voute souterraine, et la doctrine des 
initians preche l'atheisme et le suicide." 
We need no more upon this subject, and 
believe the society " sleeps the sleep that 
knows no waking." 

Ionian Islands. Freemasonry ap- 
pears to have been founded at Corfu, by a 
Lodge called "Loge de St. Napoleon," 
under the Grand Orient of France, in 1811. 

Irani. ( Heb. , Q *") )Jf, aureum excelsus. ) 
The former ruling Prince of Idumea. 

Ischngi. (Heb., ityffl, salus mea.) 
One of the five Masters, according to the 
Masonic myth, appointed by Solomon after 
the death of Hiram to complete the Tem- 
ple. 

Isiac Table. Known also as the 
Tabula Isiaca, Mensa Isiaca, and Tabula 
Bembina. A monument often quoted by 
archaeologists previous to the discovery of 
hieroglyphics. A flat rectangular bronze 
plate, inlaid with niello and silver, 56 by 
36 inches in size. It consists of three com- 
partments of figures of Egyptian deities 
and emblems; the central figure is Isis. 
It was sold by a soldier to a locksmith, 
bought by Cardinal Bembo in 1527, now 
in Koyal Museum in Turin. 

Israfeel. In the Mohammedan faith, 
the name of the angel who, on the judg- 
ment morn, will sound the trumpet of 
resurrection. 

Itratics, Order of. A society of 
adepts, engaged in the search for the Uni- 
versal Medicine; is now extinct. Men- 
tioned by Fustier. 

I.'.wV.I.'.O.'.Ii.'. (Inveni Verbum 
in Ore Leonis.) Initial letters of significant 
words used in the 13th Degree, A. A. Scot- 
tish Rite. They have reference to the re- 
covery of the key of the Sacred Ark, which 
contains certain treasures. The Ark and 
its key having been lost in the forest during 
a battle which occurred when the Jews were 
journeying through the wilderness, the key 
was found in the mouth of a lion, who 
dropped it upon the ground on the ap- 
proach of the Israelites. Much symbolical 
teaching is deduced from the historical 
myth. 

Ivory Key. The symbolic jewel of 



ADDENDUM. 



JEWISH 



989 



the 4th Degree, A. A. Scottish Rite. On 
the wards of the key is the Hebrew letter 



Izads. The twenty-eight creations of 
the beneficent deity Ormudz, or Aura- 
niazda, in the Persian religious system. 



J. 



J. The tenth letter in the English al- 
phabet. It is frequently and interchange- 
ably used with I, and written in Hebrew 
as Yod (*>), with the numerical value of 10, 
and having reference to the Supreme. 

Jaaborou Hainmaim. (Heb., 
Q^n"1"l3J/'j aguce transibunt.) A word 
of covered significancy in the 15th Degree 
of the A. A. Scottish Rite. It also has 
reference to the L. D. P. See Liber. 

Jabeseheh. (Heb., H^D', Earth.) 
Also written Jebschah. See /.*. N.\B. './.*., 
Mackey. 

Jabulum. A corrupted word used in 
two of the degrees of the A. A. Scottish 
Rite, the 13th and 17th. The true word 
and its meaning, however, are disclosed to 
the initiate. 

Jafnhar. The second king in the 
Scandinavian mysteries. The synonym for 
Thor. 

Jaheb. (Heb., 3i"V> concedens.) A sa- 
cred name used in the 13th Degree of the 
A. A. Scottish Rite. 

Jaina Cross. Used by several orders, 
and found in the abbeys of 
Great Britain and on the monu- 
ments of India. Its significa- 
tions are many. This cross was 
adopted by the Jainas, a hetero- 
dox sect of the Hindus, who dissent from 
Brahmanism and deny the Vedas, and 
whose adherents are found in every prov- 
ince of Upper Hindustan. They are 
wealthy and influential, and form an im- 
portant division of the population of India. 
This symbol is also known as the Fylfot. 
It is a religious symbol mentioned by 
Weaver in his Funeral Monuments, by Dr. 
H. Schliemann as having been found in the 
presumed ruins of Troy, by De Rossi and 
others in the Catacombs of Christian 
Rome, and there termed the Crux dissimu- 
lata. It has been found on almost every 
enduring monument on the globe, of all 
ages, and in both hemispheres. 

Jainas. See above. 

James II. and III. of Scotland. 
See Stuart Masonry, Mackey. 

Jaminiin. or laininim. (Heb., 
water.) See I.\N.\B.\I.\, Mackey. 

Japanese Faith. See Kojihi; also 
Nihongi. 



+ 



Jasher, Book of. (Heb., Sepher 
ha-yashar, The Book of the Upright.) One 
of the lost books of the ancient Hebrews, 
which is quoted twice (Josh. x. 13; 2 Sam. 
i. 18). A Hebrew minstrelsy, recording 
the warlike deeds of the national heroes, 
and singing the praises of eminent or cele- 
brated men. An original is said to be in 
the library at Samarkand. 

Jeksan. (Heb., f»p\) Name of one 
of the sons of Abraham and Keturah 
(Gen. xxv. 2). Used in the 3d Degree of 
the A. A. Scottish Rite. See Jekson, Mac- 
key. 

Jephthah's Daughter. The 1st 
Degree in the American Order of the 
Eastern Star, or Adoptive Rite. It incul- 
cates obedience. Color, blue. See Eastern 
Star, Mackey. 

Jerusalem, Hearenly. The city 
of God. Mentioned and described in the 
19th Degree, A. A. Scottish Rite. Mainly 
taken from the Apocalypse xxi. 2. 

Jesse. A large candlestick, of metal, 
with many sconces, hanging from the ceil- 
ing, and symbolically referring to the 
Branch of Jesse. 

Jetzirah. Sepher, or Book of. 
(Heb., Book of the Creation.) See Jezirah, 
Mackey, A traditional document, said to 
have been written by the Priest-King Abra- 
ham. It has six perakim, or chapters, 
subdivided into thirty-three mishnas, or 
sections. The book is intended as a me- 
thodical view of the universe. For Se- 
pheroth, see Kabbala, Mackey. 

Jewish Bites and Ceremonies. 
A period of excitement in favor of the 
rites of Judaism centred upon and per- 
vaded the people of various nations during 
the early portion of the fourteenth century. 
The ceremonies grew and took fast hold 
upon the minds of the Romans, and, com- 
bining with their forms, spread to Constan- 
tinople and north-west to Germany and 
France. The Jewish rites, traditions, and 
legends thus entered the mystic schools. 
It was during this period the legend of 
Hiram first became known (Bro. G. H. 
Fort), and Jehovah's name, and mystic 
forms were transmitted from Byzantine 
workmen to Teutonic sodalities and Ger- 
man guilds. Thus, also, when the Chris- 



990 



JEZEEDS 



ADDENDUM. 



KENNING'S 



tian enthusiasm pervaded the North, 
Paganism gave way, and the formal toasts 
at the ceremonial banquets were drunk in 
the name of the saints in lieu of those of 
the Pagan gods. 

Jezecds. A Mohammedan sect in 
Turkey and Persia, which took its name 
from the founder, Jezeed, a chief who slew 
the sons of Ali, the father-in-law of Mo- 
hammed. They were ignorant in the ex- 
treme, having faith in both the Hebrew 
Bible and Koran; their hymns were ad- 
dressed, without distinction, to Moses, 
Christ, or Mohammed. 

Jobel. (Heb., ^2V,jubilans.) A name 
of God used in the Thirteenth Degree A. A. 
Scottish Eite. 

Jochebed. (Heb., "03 V, God-glori- 
fied.) The wife of Amram, and mother of 
Miriam, Moses, and Aaron. 

Johaben. (Heb., jzrim ; Latin, Filius 
Dei.) A name of continuous use in the A. 
A. Scottish Rite, and also mentioned in the 
Fourth and Fifth Degrees of the modern 
French Rite. 

Joinville, Chaillon de. See Ghail- 
lon de Joinville, Mackey. 

Jokshan. (Heb., \&p\ fowler.) The 



second son of Abraham and Keturah, whose 
sons appear to be the ancestors of the Sa- 
beans and Dedanites, who inhabited part 
of Arabia Felix. Same as Jeksan. 

Joram. (Heb., Q*T)j7, excelsus.) One 
of three architects sent by Solomon to su- 
perintend the cutting and preparing of 
timber. 

Jordan, Karl Stephan. Born 
1700, died 1745. Privy Councillor to the 
King of Prussia, and one of the founders of 
the Lodge of the Three Globes, at Berlin. 

Joshaphat, sou of Ahilud. The 
name of the Orator in the Degree of Pro- 
vost and Judge, A. A. Scottish Rite. 

Jnbalcain. Erroneously used for Tu- 
balcain, which see. Jubal was the second 
son of Lamech by his first wife, Ada, and 
was the founder of the science of music ; 
while the third son, Tubal Cain, was a fa- 
mous smith wright. 

Jnbela-o-ni. The mythical names 
of assassins, the true interpretation of 
which is only known to the initiate who is 
an esoteric student. 

Judith. (Heb.,'JV-nn*.) Used in 
the French Adoptive Masonry, and in the 
Fifth Degree of Sov. Illustrious Ecossais. 



K. 




K.„ (Heb., 2, Caph, signifying hollow 
of the hand.) This is the eleventh letter 
of the English alphabet, and in Hebrew 
•has the numerical value 
of 20. In the Chaldaic or 
hieroglyphic it is repre- 
sented by a hand. 

Kabbalisfic Companion. A de- 
gree found in the archives of the Mother 
Lodge of the Philosophical Rite of France. 

Kansas. In the year 1855 there were 
three Lodges in Kansas, holding warrants 
from the Grand Lodge of Missouri. On 
November 14, 1855, two of these Lodges 
met in convention at Leavenworth. In 
consequence of the absence of the third 
Lodge, the convention adjourned until 
December 27, 1855, on which day the two 
Lodges of Smithton and Leavenworth met, 
and, Wyandot Lodge being again absent, 
the delegates of these two Lodges organized 
the Grand Lodge of Kansas, and elected 
Richard R. Reece Grand Master. 

But these proceedings were considered 
illegal, in consequence of the convention 
having been formed by two instead of three 
Lodges ; and, accordingly, another conven- 



tion of the three chartered Lodges in the 
Territory was held March 17, 1856, and 
the proceedings of the previous convention 
ratified by a re-enactment, the same Grand 
Master being re-elected. 

The Grand Royal Arch Chapter was es- 
tablished January 27, 1866. 

The Grand Council of Royal and Select 
Masters was organized December 12, 1867. 

The Grand Commandery was organized 
December 29, 1868. 

I£armatians. A Mohammedan sect 
that became notorious from its removal of 
the celebrated black stone of the Caaba, 
and, after retaining it for twenty -two years, 
voluntarily surrendered it. Founded by 
Karmata at Irak in the ninth century. 

Kellermann, Marshal. Duke 
de Valmy, member of the Supreme Coun- 
cil and Grand Officer of Honor of G. O. 
of France; elected 1814. Born 1770, d&d 
1835. Served in the battles of Marengo, 
Austerlitz, and Waterloo. 

Kenning's Masonic Cyclopae- 
dia. Edited by Rev. A. F. A. Woodford, 
in London, contemporaneously with the 
Encyclopaedia of Dr. A. G. Mackey, in 



KENTUCKY 



ADDENDUM. 



KINGS 



991 



America, but published subsequently by 
the well-known Bro. George Kenning, 198 
Fleet Street, London, to whom the work is 
dedicated in affectionate terms. It is with 
confidence and presumed liberty that we 
have, on occasion, availed ourself of the 
views and quoted the language of the Rev. 
Bro. Woodford. Kenning's Cyclopaedia is 
rendered unusually invaluable in conse- 
quence of the fulness of its bibliography. 
Kloss's well-known Bibliographie der Frei- 
maurer does not become so great a necessity, 
having Kenning; yet other subjects have not 
been permitted to suffer inconsequence of 
the numerous short biographic sketches. 
The work is an admirably-arranged octavo 
of nearly seven hundred pages. 

Kentucky. Organized Freemasonry 
was introduced by the Grand Lodge of 
Virginia, which, in the year 1788, granted 
a charter for Lexington Lodge, No. 25, at 
Lexington. This was the first Lodge insti- 
tuted west of the Alleghany Mountains. 

Three other Lodges were subsequently 
chartered by Virginia, namely, at Paris, 
Georgetown, and Frankford, and a dispen- 
sation granted for a fifth at Shelbyville. 
These five Lodges met in convention at 
Lexington on September 8, 1800. Having 
resolved that it was expedient to organize 
a Grand Lodge, and prepared an address to 
the Grand Lodge of Virginia, the conven- 
tion adjourned to October 16th. On that 
day it reassembled and organized the 
Grand Lodge of Kentucky, William Mur- 
ray being elected Grand Master. 

Chapters of Eoyal Arch Masons, inde- 
pendent of the Grand Lodge, were first 
established by Thomas Smith Webb in 
1816, and the Grand Chapter was formed 
December 4, 1817. 

The Grand Council of Royal and Select 
Masters was organized December 10, 1827. 

The Grand Encampment (now the Grand 
Commandery) was organized October 5, 
1847. 

Scottish Masonry was introduced into 
Kentucky, and the Grand Consistory or- 
ganized at Louisville, in August, 1852, by 
Bro. Albert G. Mackey, Secretary-General 
of the Supreme Council for the Southern 
Jurisdiction. 

Kliem. The Egyptian Deity, Amon, 
in the position metaphorically used in rep- 
resentations of Buddha and by the Hermetic 
philosophers, one hand toward Heaven and 
the other toward Nature, 

Khepra. An Egyptian Deity, pre- 
siding over transformation, and repre- 
sented with the beetle in place of a head. 

Kher-heto. The Master of Ceremo- 
nies in the Egyptian system of worship. 

Khesvan or Chesvan. (pen.) The 
same Hebrew month as Marehesvan, which 



see. Under the title Marehesvan, there is 
an error in the statement that it begins in 
November. It does sometimes, but more 
usually with October, and therefore corre- 
sponds to October and November. 

Khetem el Matoiim. Mohammed, 
the seal of the prophets. 

Khon. The title given to the dead, 
subject to examination as depicted in ch. 
125 of the Book of the Dead in the Egyp- 
tian Ritual. 

Khotbah. The Confession of Faith 
under the Mohammedan law. 

fihurum-Abi. A variation of the 
name of Hiram Abi. 

Ki. A word used in the old Ritual of 
the Eighth Degree of the A. A. Scottish 
Rite. 

King of the Sanctuary. A side 
degree formerly conferred in the presence 
of five Past Masters, now in disuse. 

King of the World. A degree in 
the system of the Philosophical Rite. 

Kings, The FiYe. The sacred code 
of the older Chinese^ The word king sig- 
nifies web of cloth, or the warp that keeps 
the threads in position, or upon which we 
may weave the sombre and golden colors 
that make up this life's pictured history. 
This great light in Chinese secret societies 
contains the best sayings of the best sages 
on the ethico-political duties of life. They 
cannot be traced to a period beyond the 
tenth century B. c, although the religion is 
believed to be older. 

Some of the superior classes of Chinese 
are believers in the great philosopher Lao- 
tse, and others in the doctrines of Confu- 
cius. The two religions appear to be twin 
in age, not strikingly dissimilar, and each 
has been given a personality in color in 
accordance with the character of ethics be- 
lieved in by the two writers. Lao-tse and 
Confucius were the revivers of an older 
religion, the former of whom was born 604 
B. c, and the latter fifty-four years subse- 
quently. 

The five kings are, the Yih-King, or 
Book of Changes ; the Shi-King, or Book 
of Songs ; the Shu-King, or Book of An- 
nals; the Ch'un Ts'iu, or "Spring and 
Autumn ;" and the Li-King, or Book of 
Rites. The fourth book was composed by 
Confucius himself, while the first three are 
supposed to have been compiled by him, 
and the fifth by his disciples from his 
teachings. 

Dr. Legge, Prof, of Chinese Classics at 
Oxford, England, and Dr. Medhurst assert 
that there are no authentic records in China 
earlier than 1100 b. c, and no alphabetical 
writing 1500 B. c. . 

The grandeur of the utterances and bril- 
liancy of the intellectual productions of 



992 



KISLEV 



ADDENDUM. 



KRISHNA 



Confucius and Mencius, as law-givers and 
expounders of the sacred code of the Chi- 
nese,, called The Five Kings, are much to 
be admired, and are the trestle-board of 
fully 80,000,000 of the earth's population. 

Kislev or Chislev. {hoD.) The 
third month of the Hebrew civil year, and 
corresponding with the months November 
and December, beginning with the new 
moon of the former. 

Knewt-neb-s. The Egyptian god- 
dess personifying the West, facing the East. 

Knife and Fork Degree. Those 
Masons who take more delight in the re- 
freshments of the banquet than in the la- 
bors of the Lodge, and who admire Mason- 
ry only for its social aspect, are ironically 
said to be "Members of the Knife and 
Fork Degree." 

The sarcasm was first uttered by Der- 
mott, when he said in his Ahiman Bezon, 
p. 36, speaking of the Moderns, that "it 
was also thought expedient to abolish the 
old custom of studying geometry in the 
Lodge; and some of the young brethren 
made it appear that a good knife and fork 
in the hands of a dexterous brother, over 
proper materials, would give greater satis- 
faction and add more to the rotundity of 
the Lodge than the best scale and compass 
in Europe." 

Knight Evangelist. A grade for- 
merly in the archives of the Lodge of " St. 
Louis des Amis Reunis," at Calais. 

Knights of St. John the Evan- 
gelist of Asia in Europe. Founded 
at Schleswig and Hamburg by Count of 
Ecker and EckhofFen, in 1786, out of his 
Order of the "True Light," founded the 
previous year. 

Knights of the True Light. 
A degree founded by Count of Ecker and 
Eckhoffen, in 1785. 

Knocks, Three. When the Craft 
were to be called to labor in old North 
Germany, " the Master should give three 
knocks, a Pallirer two, consecutively ; and 
in case the Craft at large were imperatively 
demanded, one blow must be struck, morn- 
ing, midday, or at eventide." (Ordnung 
der Sleinmetzen, 1462, Art. 28.) Fort, in 
his Early History, etc., says, " three strokes 
by a Master convened all the members of 
that degree; two strokes by the Pallirer 
called the Fellows, and by a single blow 
each member was assembled in Lodge. In 
the opening and closing of Teutonic tri- 
bunals of justice, the judge carried a staff 
or mace, as an emblem of jurisdiction, and 
order was enjoined by a blow on the pedes- 
tal by the Arbiter." 

Kenning mentions an exposition of Ma- 
sonry, known as " Three Distinct Knocks," 
purporting to have been republished in 



1767, by H. Sergeant, Without Temple Bar. 
Dermott says Daniel Tadpole was the edi- 
tor. 

Kojiki. {Book of Ancient Traditions.) 
The oldest monument of Sintonism, the 
ancient religion of Japan. It is written in 
pure Japanese, and was composed by order 
of the Mikado Gemmio, A. d. 712, and first 
printed about 1625. The adherents of Sin- 
tonism number about 14,000,000. . 

Koran. Was the son of Izhar, uncle 
of Moses, and famed for beauty and wealth. 
It is related that he refused to give alms, 
as Moses had commanded, and brought a 
villanous charge against Moses, who com- 
plained thereof to God ; the answer was that 
the earth would obey whatever command 
he should give; and Moses said, "O earth, 
swallow them up;" then Korah and his 
confederates were sinking into the ground, 
when Korah pleaded for mercy, which Moses 
refused. Then God said, "Moses, thou 
hadst no mercy on Korah, though he asked 
pardon of thee four times ; but I would 
have had compassion on him if he had 
asked pardon of me but once." — Al Bei- 
ddwi. 

Koran or Al Coran. . [The Bead- 
ing.) The book of faith of the Mohamme- 
dans, or of about one-eighth of the human 
race. It is a single volume of 114 chapters 
of very unequal length, written in Arabic, 
and containing the doctrines and pretended 
revelations of Mohammed, "The Prophet," 
whose followers number over 180,000,000. 

Krause Manuscript. A title some- 
times given to the so-called York Constitu- 
tions, a German translation of which was 
published by Krause, in 1810, in his Kunst- 
erkunden. See York Constitutions, in the 
body of this work. 

Krishna or Christna. One of the 
Trimurti in the Hindu religious system. 
The myth proceeds to state that Devana- 
guy, upon the appearance of Vishnu, fell 
in a profound ecstasy, and having been 
overshadowed (Sanskrit), the spirit was in- 
carnated, and upon the birth of a child, 
the Virgin and Son were conducted to a 
sheepfold belonging to Nanda, on the con- 
fines of the territory of Madura. The newly 
born was named Krishna (in Sanskrit, sa- 
cred). The Eajah of Madura had been in-' 
formed in a dream that this son of Devana- 
guy should dethrone and chastise him for 
all his crimes; he therefore sought the cer- 
tain destruction of the child, and ordained 
the massacre, in all his states, of all the 
children of the male sex born during the 
night of the birth of Krishna. A troop of 
soldiers reached the sheepfold of Nanda, 
the lord of a small village on the banks of 
the Ganges, and celebrated for his virtues. 
The servants were about to arm in defence, 



ADDENDUM. 



LANSDOWNE 



993 



when the child, who was at his mother's 
breast, suddenly grew to the appearance 
and size of a child ten years of age, and 
running, amused himself amidst the flock 
of sheep. The exploits of this wonder 
child, his preaching the new or reformed 
doctrine of India, his disciples and loved 
companion Ardjouna, the parables, philo- 
sophic teaching, the myth of his transfigu- 
ration, his ablutions in the Ganges before 



his death, and tragic end, together with the 
story of his revival after three days, and 
ascension, are graphically told by many 
authors, perhaps more brilliantly in La 
Bible dans VInde, as translated into Eng- 
lish by Louis Jacolliot. 

Kulma. The Hindustani Confession 
of Faith. 

Klin. Arabic for Be, the creative fiat 
of God. 



Ii. (Heb., S; Samaritan, % .) The shape 
of the twelfth English letter is borrowed 
from that of the Oriental lomad, coinciding 
with the Samaritan. The numerical value 
in Hebrew is thirty. The Eoman numeral 
L is fifty. Hebrew name of Deity, as an 
equivalent, is nnS, Limmud, or Doctus. 
This letter also signifies a stimulus, gener- 
ally female. 

Iiaanah. (Heb., ruj?S.) Wormwood, 
a word used in the Order of Ishmael. 

ILabady. A member of the G. Loge 
de France, banished, in 1766, for alleged 
libel. An exile to Blois, in Oct., 1767, for 
permitting Masonic assemblies at his resi- 
dence contrary to the orders of the gov- 
ernment. 

Laboratory. The place where ex- 
periments in chemistry, pharmacy, etc., 
are performed ; the workroom of the chem- 
ist. An important apartment in the con- 
ferring of the degrees of the Society of 
Eosicrucians. 

Ijabriim. From the Latin. A lip or 
edge, as of a dish or font ; having reference 
to the vase at the entrance of places of 
worship for preliminary lustration. 

Labyrinth. A place full of intrica- 
cies, with winding passages, as the Egyp- 
tian, Samian, and Cretan labyrinths. That 
of the Egyptians was near Lake Moeris, 
which contained twelve palaces under one 
roof, and was of polished stone, with many 
vaulted passages, and a court of 3000 cham- 
bers, half under the earth and half above 
them. Pliny states it was 3600 years old 
in his day. The labyrinth is symbolical 
of the vicissitudes and anxieties of life, and 
is thus metaphorically used in a number 
of the degrees of various Eites. Sage of 
the Labyrinth is the eighteenth grade, Eite 
of Memphis, in the Order of 1860. Sage 
Sublime of Labyrinth, the fifty-fifth grade 
of the same organization. See Catacombs. 

Lacepede, B. G. E. de la Ville. 
5Z 63 



A French savant and naturalist, born in 
1756, died 1825. President of the Legisla- 
tive Assembly in 1791. Master of the Lodge 
" De St. Napoleon " in 1805. An account 
of his installation is recorded by Kloss. 

Lakak Deror Pessah. (Hebrew, 
HD£> im rip 1 ?.) The initials of these three 
words are found on the symbol of the 
Bridge in the Fifteenth Degree of the Scot- 
tish Eite, signifying liberty of passage and 
liberty of thought. See Bridge, also Liber. 

rjamaism. The name of the religion 
prevalent in Tibet and Mongolia. (Tibet, 
Llama, pronounced lama, a chief or high 
priest.) Buddhism, corrupted by Sivaism, 
an adoration of saints. At the summit of 
its hierarchy are two Lama popes, hav- 
ing equal rank and authority in spiritual 
and temporal affairs. 

Lamballe, The Princess of. 
Niece of Marie Antoinette, murdered in 
1792 at Paris. The Grand Mistress of the 
so-called Mother Lodge of " La Ma^onne- 
rie d' Adoption." 

lamma Sabactani. An expres- 
sion used in the Masonic French Eite of 
Adoption. 

Lamp, Knight of the Inextin- 
guishable. A degree so designated by 
Fustier and Thory. 

Lance. A weapon for thrusting at an 
enemy, usually adorned with a small flag, 
made of tough ash, weighted at one end, 
and pointed at the other. 

Ganges, Savalette de. The Master 
of " Les Amis Eeunis," who aided in 
founding the system of Philaletes in 1775. 

Lansdowne MS. This version of 
the "Old Charges" is of very early date, 
about the middle or latter half of the six- 
teenth century, as these "Free Masons Or- 
ders and Constitutions" are believed to 
have been part of the collection made by 
Lord Burghley (Sec. of State, temp. Edward 
VI.), who died A. d. 1598. 



994 



LANTURELUS 



ADDENDUM. 



LESSER 



Brother Gould, in his History (vol. i., p. 
61), says the "MS. is contained on the 
inner side of three sheets and a half of 
stout paper, eleven by fifteen inches, mak- 
ing in all seven folios, many of the princi- 
pal words being in large letters of an orna- 
mental character. Mr. Sims (MS. Depart- 
ment of the British Museum) does not 
consider these ' Orders ' ever formed a roll, 
though there are indications of the sheets 
having been stitched together at the top, 
and paper or vellum was used for addi- 
tional protection. It has evidently 'seen 
service.' It was published in Freemasons' 
Mag., February 24, 1858, and Hughan's 
Old Charges (p. 31). The catalogue of the 
Lansdowne MSS. — which consisted of 
twelve hundred and forty-five volumes, 
bought by Parliament, in 1807, for £4925 
— has the following note on the contents 
of this document : ' No. 48. A very foolish 
legendary account of the original of the 
Order of Freemasonry ' — in the handwrit- 
ing, it is said, of Sir Henry Ellis." 

lianturelus, Ordredes. Instituted, 
according to Clavel, in 1771 by the Marquis 
de Croismare. Its purposes or objects are 
not now understood. 

JLa Rochefou can It, "Bayers, Lie 
Marquis de. G. Master of the " Rite 
Ecossais Philosophique " in 1776. A Mason 
of considerable note. 

Lasalle, Troufoat de. One of the 
founders of the Mother Lodge of the " Rite 
Ecossais Philosophique." 

Liateran Councils. They were five 
in number, regarded as ecumenical, and 
were held in the Church of St. John 
Lateran in Rome, in 1123, 1139, 1179, 1215, 
and 1512. 

Latour d'AuTergne, Le Prince 
de. President of the Mother Lodge of the 
"Rite Ecossais Philosophique" in 1805, 
and member of the Grand Orient of France 
in 1814. 

LaTer, Brazen. A large brazen ves- 
sel for washing placed in the court of the 
Jewish tabernacle, where the officiating 
priest cleansed his hands and feet, and as 
well the entrails of victims. Constructed 
by command of Moses (Exod. xxxviii. 8). 
A similar vessel was symbolically used at 
the entrance, in the modern French and 
Scotch Rites, when conferring the Appren- 
tice Degree. It is used in many of the de- 
grees of the latter Rite. 

Lawful Information. See Vouch- 
ing, Mackey. 

ILaw, Sacred. The Sacred Script- 
ures, the Bible, the Great Light in Ma- 
sonry. 

Lay Brothers. A society founded 
in the eleventh century, consisting of two 
classes, who were skilled in architecture; 



also recognized as a degree in the Rite of 
Strict Observance. 

Lazarus, Order of. An order in- 
stituted in Palestine, termed the " United 
Order of St. Lazarus and of our Beloved 
Lady of Mount Carmel." It was a mili- 
tary order engaged against the Saracens, 
by whom it was nearly destroyed. In 1150 
the knights assumed the vows of Obedience, 
Poverty, and Chastity, in the presence of 
William the Patriarch. In 1572, Gregory 
XII. united the Italian knights of the order 
with that of St. Maurice. Vincent de Paul, 
in 1617, founded a religious order, which 
was approved in 1626, and erected into a 
congregation in 1632, and so called from 
the priory of St. Lazarus in Paris, which 
was occupied by the order during the 
French revolution. The members are 
called Priests of the Mission, and are em- 
ployed in teaching and missionary labors. 

Iiemierre, A. M. Born in 1733, 
died in 1793. A writer of merit who be- 
longed to the "Neuf Sceurs," and was 
present at the reception of Voltaire. 

ILenning, C. The assumed name of 
a learned German Mason, who resided at 
Paris in 1817, where Krause speaks of him 
as an estimable man and well-informed 
Freemason. He was the first projector 
of the Encyclopadie der Freimaurerei, which 
Findel justly calls " one of the most learned 
and remarkable works in Masonic litera- 
ture." The manuscript coming into the 
possession of the Leipsic bookseller, Brock- 
haus, he engaged Friedrich Mossdorf to 
edit it. He added so much to the origi- 
nal, revising and amplifying all the most 
important articles and adding many new 
ones, that Kloss catalogues it in his Bib- 
liographic as the work of Mossdorf. The 
Encyclopadie is in three volumes, of which 
the first was published in 1822, the second 
in 1825, and the third in 1828. A second 
edition, under the title of Handbuch der 
Freimaurerei, was published under the edi- 
torship of Schletter and Zille. — Mackey. 

JLeontica. Ancient sacrificial festivals 
in honor of the sun ; the officiating priests 
being termed Leontes. 

L-eo XII., Pope. Born in 1760, died 
in 1829. On the 12th of April, 1826, he 
issued the well-remembered bull, beginning 
"Quo graviora mala," against the Free- 
masons. 

Lesser Lights. The custom preva- 
lent in some localities, of placing the burn- 
ing tapers, or three symbolic lesser lights, 
east, west, and south, near the altar, is some- 
times changed so that these respective lights 
are burning on the pedestals of the Master 
and his two Wardens at their several sta- 
tions. In the old Teutonic mythology, and 
in accordance with mediaeval court usage, 



LEVIT 



ADDENDUM. 



LUZ 



995 



flaming lights or fires burned before each 
column, similarly situated, on which rested 
the image of Odin, Thor, and Frey. These 
columns are further represented as Wis- 
dom, Strength, and Beauty, sustaining the 
"Starry-decked Heaven," roof or ceiling 
colored blue, with stars. 

Levit, Der. The Levite was the 
fourth grade of the Order of the Knights 
of the True Light. 

Liber, liberty. Of which the 
eagle, in the Rose Croix degree, is symbol- 
ical. Liberty of thought, speech, and 
action, within the bounds of civil, politi- 
cal, and conscientious law, without license. 
A book, and hence the word library, or 
collection of books. It was also one of the 
names of the god Bacchus. The freedom 
which knowledge confers. Liber, the bark, 
or inner rind of a tree, on which books 
were originally written ; hence, leaves of a 
book and leaves of a tree ; or, similarly in 
Latin, folio of a book, the foliage of a tree. 
Thus, the " tree of knowledge" becomes the 
"book of wisdom ; " the "tree of life" be- 
comes the "book of life." See LakaJc 
Deror Pessah, Add., and Libertas, Mackey. 
The Bridge mentioned in the Sixteenth 




Degree, Scottish Eite, has the initials of 
Liberty of Passage over its arches. 

L«il>ert£, Ordre de la. ( Order of 
Liberty.) A French androgyn Order, in- 
stituted in Paris, 1744, and the precursor 
of "La Maconnerie d' Adoption." 

" Liberty, Equality. Frater- 
nity." The motto of the French Free- 
masons. 

Libyan, or Lybic Chain. The 
Eighty-fifth grade of the Rite of Memphis; 
old style. 

Iiicht, Ritter von Wahren. 
Knight of the True Light, presumed to 
have been founded in Austria, in 1780, by 
Hans Heinrich Freiherr von Ecker and 
Eckhoffen. It consisted of five grades. 

Iiichtseher, Oder Erlenchtete. 
{The Enlightened.) A mystical sect estab- 
lished at Schlettstadt by Kiiper Martin 
Steinbach, in the sixteenth century. Men- 
tioned in the " Handbuch," in 1566, by Pas- 
tor Reinhard Lutz. It delved in Scriptural 
interpretation. 

liilis. or Lilith. In the popular be- 
lief of the Hebrews, a female spectre, in 
elegant attire, who secretly destroys chil- 



dren. The fabled wife of Adam, before he 
married Eve, by whom he begat devils. 

Lily of the Valley. A side degree 
in the Templar system of France. 

Lion, Chevalier dn. [Knight of 
the Lion.) The twentieth grade of the 
third series of the Metropolitan Chapter of 
France. 

Lion of the Tribe of Judah. 
See Tribe of Judah, Lion of the, Mackey. 

Livre d'Architectnre. The French 
designation of the book of minutes. 

Livre d'Eloquence. A French 
expression for a collection of minutes of 
addresses made in a Lodge. 

Loki. See Balder. 

Louis Napoleon. Second Adjoint 
of the Grand Master of the G. Orient of 
France. Nominated, in 1806, king of Hol- 
land. Louis Napoleon III. was widely 
known as an interested Mason. 

Ludewig, H. E. An energetic Ma- 
son, born in 1810, in Germany ; died in 
1856, in America. By "powers from home" 
this ardent brother attempted to set up an 
independent authority to the existing Grand 
Lodge system in the United States ; but, 
like many such attempts, it flashed bril- 
liantly for a season, but proved of ephem- 
eral nature. 

Lufton. One of the French terms for 
Louveteau, or Lewis, which see, Mackey. 

Lully, Raymond. A celebrated 
chemist and philosopher, the seneschal of 
Majorca, surnamed le docleur illuming. His 
discoveries are most noted, such as the 
mode of rectifying spirits, the refining of 
silver, etc. He was born about 1234. In 
1276 he founded a college of Franciscans 
at Palma, for instruction in Eastern lore, 
and especially the study of the Arabic lan- 
guage, for which purpose he instituted sev- 
eral colleges between the years 1293 and 
1311. He died in 1314. He is known as 
an eminent Rosicrucian, and many fables 
as to his longevity are related of him. 

Luiniere, La Grande. ( The Grand 
IAght. ) A grade in the collection of Brother 
Viany. 

Lumiere, La Vraie. {The True 
Light, or Perfect Mason.) Originally, ac- 
cording to Thory, part of the system of the 
Eoyal York at Berlin. 

Limns. An Egyptian deity, known as 
Khons Lunus, and represented as hawk- 
headed, surmounted by the crescent and 
disc. When appearing with the head of an 
ibis, he is called Thoth-Lunus. His wor- 
ship was very extensive through ancient 
Egypt, where he was known as Aah, who 
presides over rejuvenation and resurrec- 
tion. Champollion. mentions in his Pan- 
theon a Lunus bifrons. 

Luz. An ever-living power, according 



996 



LYON 



ADDENDUM. 



MAgON 



to the old Jewish rabbins, residing in a 
small joint-bone existing at the base of the 
spinal column. To this undying principle, 
watered by the dew of heaven, is ascribed 
the immortality in man. 

"E. Joshua Ben Hananiah replied to 
Hadrian, as to how man revived in the 
world to come, 'From Luz, in the back- 
bone.' When asked to demonstrate this, 
he took Luz, a little bone out of the back- 
bone, and put it in water, and it was not 
steeped ; he put it in the fire, and it was , 
not burned ; he brought it to the mill, and 
that could not grind it ; he laid it on the 
anvil, and knocked it with a hammer, but the 
anvil was cleft, and the hammer broken." 

Lyon, David Murray. While this 
encyclopaedia is not intended as a biograph- 
ical sketch book, yet there are Masons so 
prominent in its literature, and enjoying 
so large a share of the affection of their 
brethren, that some space is gladly ac- 
corded to a well-spring of memory. Such 
is David Murray Lyon, of whom A. F. A. 
Woodford speaks none too highly in that 
most admirable work, known the world 
over as Kenning' s Cyclopaedia of Freemason- 



ry. We take none too much liberty in 
making abstracts. 

" Bro. D. Murray Lyon is, without doubt, 
the foremost Masonic student of Scotland, 
either of this or any other period ; and the 
results of his continuous and arduous re- 
searches are to be found in all the books 
and periodicals of the Craft for the last 
twenty years, both at home and abroad. 
It is simply impossible to furnish anything 
like an accurate and complete list of his 
many valuable contributions which have 
adorned Masonic magazines from the time 
of his initiation in the Lodge Ayr, St. Paul, 
No. 204, Scotland, in 1856. ... His chief 
works have been the History of the Mother 
Lodge Kilwinning, Scotland, the History of 
the Old Lodge at Thornhill, and, finally, the 
History of the Ancient Lodge at Edinburgh 
(Mary's Chapel), from the sixteenth cen- 
tury. This grand work, a most massive 
and splendid volume, has placed Bro. Lyon 
in the front rank of Masonic authors. . . . 
Bro. Lyon enjoys the confidence and the 
esteem of the Craft in Europe and Amer- 
ica, and all delight to honor one so worthy, 
in every sense, of their regard." 



M 



M. (Heb., ft, Mem), which signifies wa- 
ter in motion, having for its hieroglyph 
a waving line, referring to the surface of 
the water. As a numeral, M stands for 
1000. In Hebrew its numerical value is 
40. The sacred name of Deity, applied 
to this letter, is "T^OQ, Meborach, Bene- 
dictus. ' 

Mackenzie, Kenneth R II. 
(" Cryptonymus.") Editor of The Royal 
Masonic Cyclopcedia of History, Bites, Sym- 
bolism, and Biography, containing upwards 
of 3000 subjects, together with numerous 
original archaeological articles on topics 
never before treated in any similar work ; 
published in London by Bro. John Hogg, 
Paternoster Row. This admirable and 
standard work of nearly 800 pages, octavo, 
is replete with that useful information so 
necessary to the neophyte or the student in 
Masonry. The thorough examination of 
the work incident to this present compila- 
tion has further convinced the writer of its 
extreme value. The liberty of quoting at 
times direct from The Royal Masonic Cyclo- 
paedia is hereby acknowledged, as is further 
mentioned in treating on various subjects 
herein. The treatises on " Eosicrucian- 



ism," and the "Kabbalah," are especially 
commendable ; in fact they, with numbers 
of others, may be termed complete system- 
atic expositions. Bro. Mackenzie is an 
Honorary Member 'of the Canongate Kil- 
winning Lodge, No. 2, Scotland, and a 
Magus, IX., in the modern Eosicrucian 
system. 

Macon. The liberty is herein taken 
of giving from Eev. A. F. A. Woodford, ed- 
itor of Kenning' 's Cyclopaedia, London, Eng., 
the derivation of this word, thus: "The 
Norman-French word for 'mason' — as the 
operative mason in early days was called 
Me macon,' and this was corrupted into 
maccon, maccouyn, masoun, masouyn, mes- 
souyn, and even mageon. The word seems 
to come from ' maconner,' which had both 
its operative meaning and derivative mean- 
ing of conspiring, in 1238, and which again 
comes from ' mansio,' a word of classic use. 
Some writers have derived the word ' niacin ' 
from maison ; but though ' maisonner ' and 
maconner appear eventually to be equiva- 
lent to 'mansionem facere,' in its first 
meaning, 'maison' seems to be simply a 
wooden house, as 'maisonage' is defined 
by Eoquefort to be 'Bois de charpente 



MAgON 



ADDENDUM. 



MAGI 



997 



propre a batir les maisons,' and then lie 
adds, ' C'est aussi Taction de batir.' Roque- 
fort seems to prefer to derive ' maisonner ' 
from the Low Latin verb ' mansionare.' 
Be this as it may, we have in the word 
macon, as it appears to us, a clear evi- 
dence of the development of the operative 
guilds through the Norman-French artifi- 
cers of the Conquest, who carried the opera- 
tive guilds, as it were, back to Latin ter- 
minology, and to a Roman origin." See 
Mason, Mackey. 

Ma^on dans la Toie Droite. ( The 
Mason in the Right Way.) The second 
grade of the system of Avignon. 

Ma^on du Secret. {The Mason of 
the Secret.) The sixth grade of the re- 
formed rite of Baron Tschoudy, and the 
seventh in the reformed rite of St. Martin. 
— Thory. 

Macon, Ecossais, Maitre. See 
Mason, Scottish Master, Mackey. 

Maeonne Maitresse. Third grade 
of the Maconnerie d' Adoption. 

Maconnerie Rouge. [Red Free- 
masonry.) The designation of the four 
high grades of the French Rite. Bazot 
says that the name comes from the color 
worn in the fourth grade. 

MaconniekeSocieteiten. Dutch 
Masonic Clubs, somewhat like unto the Eng- 
lish Lodges of Instruction, with more, per- 
haps, of the character of a club. Kenning- 's 
Cyclopaedia says "there were about nineteen 
of these associations in the principal towns 
of Holland in I860. 1 ' 

"Macoy's Cyclopedia." "A Gen- 
eral History, Cyclopedia, and Dictionary 
of Freemasonry," containing some 300 en- 
gravings, by Robert Macoy, 33°, published 
in New York, which has passed through 
a number of editions. It was originally 
founded on A Dictionary of Symbolical 
Masonry, by George Oliver, D.D. Bro. 
Macoy has occupied the prominent posi- 
tion of Deputy G. Master of the G. Lodge 
of New York, and is, and has been for a 
series of years, the G. Recorder of the 
State G. Commandery of the Order of the 
Temple, K. T. 

Macrocosm. {[iciKpoc Koojuog, the great 
world.) The visible system of worlds; the 
outer world or universe. It is opposed to 
Microcosm, the little world, as in man. It 
has been used as the Macric soul in oppo- 
sition to the Micric animal life, and as the 
soul of the universe as opposed to the soul 
of a single world or being. A subject of 
much note to the Rosicrucians in the study 
of the Mysterium Magnum. 

Magazine. Mackey says the earliest 
Masonic magazine was the Freimaurer Zeit- 
ung, issued in Berlin in 1783, but the Rev. 
Bro. Woodford, of London, Eng., who has 



had later search, states that the earliest 
was Der Freymaurer, published in 1738, 
by Bernhard Christoph Breitkopf, at Leip- 
sic, of which he has a copy, and was fol- 
lowed in 1742 by Der bedachtige Freimaurer, 
Hamburg, by Tr. Fr.Tentzel, 1742. In 1743 
the Aufmerksame Freimaurer appeared at 
Gorlitz, and subsequently several others, 
purely Masonic, all mentioned by Kloss. 
Many new Masonic journals, also, begin- 
ning with the Neue europaische Fama, in 
1737, and Des europaische Staas Secretdr, in 
1740, contained articles relating to Free- 
masonry. In England the first Masonic 
magazine was of 1793. Although we had 
no English Masonic journal to boast of, 
many of the London papers alluded to 
Freemasonry, such as the St. James' Even- 
ing Post, quoted lately by Bro. W. J. Hughan, 
so early, too, as 1734 ; and probably later 
"excerpta" relating to Freemasonry may 
be discovered. The first official calendar, 
as we have said before, in England was 
1777. In France the first official journal 
seems to have been Etat du Grand Orient 
de France, in 1778 ; while the Etrennes 
Infer essantes were published in 1797. There 
is, however, in the St. James' Evening Post, 
dated from Paris, January 2, 1738, reprinted 
what is the Paris letter, first published, we 
believe, in the so-called Secrets of Masonry, 
by S. P., London, 1737, as Bro. Hughan 
points out, and which is also dated Paris, 
January 13, 1737. How far this is orig- 
inal or fictitious is not now very easy 
to say. On this subject, Bro. Woodford 
pays a handsome compliment to the Amer- 
ican literary Masons in these words, which 
we heartily endorse : " We ought never, it 
appears to us, to forget the great debt of 
gratitude which Masonic students owe to 
many admirable Masonic magazines in the 
United States, which had not the success 
they deserved, though many have flour- 
ished and are still to the fore, and to their 
accomplished editors. Among these may 
be fairly mentioned C. W. Moore, Dr. A. 
G. Mackey, Bros. Hynemann, Brown, Mor- 
ris, Bailey, Gouley, C. Moore, cum multis 
aliis." We designate specially two now 
at the meridian of literary genius — The 
Voice of Masonry, by John W. Brown, of 
Chicago, editor and publisher, and The 
Freemason's Repository, now in its 13th 
volume, edited by Henry W. Rugg, of 
Providence, R. I. 

Magi, The Three. The "Wise 
men of the East " who came to Jerusalem, 
bringing gifts to the infant Jesus. The 
traditional names of the three are Melchior, 
an old man, with a long beard, offering 
gold ; Jasper, a beardless youth, who offers 
frankincense ; Balthazar, a black or Moor, 
with a large spreading beard, who tenders 



998 



MAGNA 



ADDENDUM. 



MAN 



myrrh* The patron saints of travellers. 
"Tradition fixed their number at three, 
probably in allusion to the three races 
springing from the sons of Noah. The 
Empress Helena caused their corpses to be 
transported to Milan from Constantinople. 
Frederick Barbarossa carried them to Co- 
logne, the place of their special glory as 
the Three Kings of Cologne."— Yonge. 
Magi is the title of the three principal offi- 
cers ruling the society of the Rosicrucians. 

Magna est Veritas et prarrale- 
bit. ( The truth is great, and it will prevail. ) 
The motto of the Red Cross degree, or 
Knights of the Red Cross. 

Magnan, B. I*. A marshal of France, 
nominated by Napoleon III., emperor, as 
Grand Master of the Grand Orient of 
France, in 1862, and, though not a member 
of the great fraternity at the time, was initi- 
ated and installed Grand Master, February 
8, 1862, and so remained until May 29, 1865. 

Maliabharata. A Sanskrit poem, 
recounting the rivalries of the descendants 
of King Bharata, and occupying a place 
among the Shasters of the Hindus. It con- 
tains many thousand verses, written at 
various unknown periods since the comple- 
tion of the Ramayana. 

Mahadeva. (" The great god.") One 
of the common names by which the Hindu 
god Siva is called. His consort, Durga, is 
similarly styled Mahadevi (the great god- 
dess). In Buddhistic history, Mahadeva, 
who lived two hundred years after the death 
of the Buddha Sakyamuni, or 343, is a re- 
nowned teacher who caused a schism in the 
Buddhistic Church. 

Mahakasyapa. The renowned dis- 
ciple of Buddha Sakyamuni, who arranged 
the metaphysical portion of the sacred 
writings called Abhidharma. 

Malcolm III. (King of Scotland.) 
Reported to have chartered the Lodge " St. 
John of Glasgow " in the year 1057. 

Man, or Perfected Creation. The 
symbol representingpe?fected creation, which 
is " very common on ancient Hindu mon- 
uments in China," embraces so many of 
the Masonic emblems, and so directly re- 
fers to several of the elementary principles 
taught in philosophic Masonry, that it is 
here introduced with its explanations. For- 
long, in his Faiths of Man, gives this ar- 
rangement : 

A — is the Earth, or foundation on which 
all build. 

Wa — Water, as in an egg, or as con- 
densed fire and ether. 

Ra — Fire, or the elements in motion. 

Ka — A ir, or wind — Juno, or Io ni ; a con- 
densed element. 

Cha — Ether, or Heaven, the cosmical 
Former. 




This figure is frequently found in India : 
Ether, or Heaven, 
Air, 

Fire, 
Water, 

Earth. 



As these symbols are readily interpreta- 
ble by those conversant with Masonic hie- 
roglyphs, it may be seen that the elements, 
in their ascending scale, show the perfected 
creation. Forlong remarks that " as it was 
difficult to show the All-pervading Ether, 
Egypt, for this purpose, surrounded her 
figures with a powder of stars instead of 
flame, which on Indra's garments were Yo- 
nis. This figure gradually developed, be- 
coming in time a very concrete man, stand- 
ing on two legs instead of a square base, — 
the horns of the crescent (Air), being out- 
stretched, formed the arms, and the reful- 
gent Flame the head, which, with the 
Greeks and Romans, represented the sun, 
or Fire, and gives Light to all. To this 
being, it was claimed, there were given 
seven senses ; and thus, perfect and erect, 
stood Man, rising above the animal state." 

The seven senses were seeing, hearing, 
tasting, feeling, smelling, understanding, 
and speech. See Ecclesiasticus xvii. 5 : 

"The Lord created man, and they re- 
ceived the use of the five operations of the 
Lord ; and in the sixth place he imparted (to) 
ih.emunderstanding,&ndmtheseveiiih speech, 
an interpreter of the cogitations thereof." 

The words " seven senses " also occur in 
the poem of Taliesin, called " Y Bid Mawr, 
or the Macrocosm" (Brit. Mag., vol. 21, p.30). 
See further the " Mysterium Magnum " of 
Jacob Boehmen, which teaches " how the 
soul of man, or his inward holy body," 
was compounded of the seven properties 
under the influence of the seven planets : 

" I will adore my Father, 
My God, my Supporter, 
Who placed, throughout my head, 
The soul of my reason, 
And made for my perception 
My seven faculties 

Of Fire, and Earth, and Water, and Air, 
And mist, and flowers, 
And the southerly wind, 
As it were seven senses of reason 
For my Father to impel me : 
With the first I shall be animated, 



MANGO 



addendum. MANUSCRIPTS 



999 



With the second I shall touch, 
With the third I shall cry out, 
With the fourth I shall taste, 
With the fifth I shall see, 
With the sixth I shall hear, 
With the seventh I shall smell." 

Mango. The branches of this tree are 
a prominent feature in all Eastern religious 
ceremonies. The mango is the apple-tree 
of India, with which man, in Indian tale, 
tempted Eve. 

Manicna^ans.. (Also termed Gnos- 
tics.) A sect taking its rise in the middle 
of the third century, whose belief was in 
two eternal principles of good and evil. 
They derived their name from Manes, a 
philosopher of Persian birth, sometimes 
called Manichaeus. Of the two principles, 
Ormudz was the author of the good, while 
Ahriman was the master spirit of evil. 
The two classes of neophytes were, the 
true, siddi him; the listeners, samma un. 

Manicliiens, lies Freres. A se- 
cret Italian society, founded, according to 
Thory and Clavel, in the eighteenth cen- 
tury, at which the doctrines of Manes were 
set forth in several grades. 

Mann, Der. The Man, the second 
grade of the " Deutsche Union." 

Mann. By reference to the Booh of 
the Dead, it will be found that this word 
covers an ideal space corresponding to the 
word west, in whose bosom is received the 
setting sun. Also see Truth. 

Manuscripts, Apocryphal. Hav- 
ing great reliance on the critical ability 
and the excellent judgment of Bro. Robert 
Freke Gould, of England, it is well to quote 
the result of his examination of certain 
manuscripts that have been accepted by 
many in the past as without question. By 
reference to page 634, ante, of this work, a 
schedule of 37 manuscripts will be found. 
No. 36 is the Leland-Loche Manuscript, of 
1753. It is the first of six documents fall- 
ing within the category of apocryphal 
MSS. mentioned by Bro. Gould. It was 
also deemed apocrvphal by Dr. Mackey. 
(See Leland MS.) Bro. Gould says: "It 
remains to be noticed, that among the 
Masonic annalists of our own day, there 
yet lingers a solitary believer in the credi- 
bility of this MS.," and then quotes Bro. 
Fort. The second is The Steinmetz Cate- 
chism, or the Entered Apprentice's Lecture — 
an eighteenth century — one of the Krause 
manuscripts — Dr. Mackey's No. 34. The 
argument is full as to the non-authenticity 
of the document, and reference should be 
had to Bro. Gould's History, pp. 489-92. 
The third is the Malcolm Canmore Charter, 
which came to light in 1806, consequent 
upon the " claim of the ' Glasgow Freemen 
Operative St. John's Lodge ' to take prece- 



dence of the other Lodges in the Masonic 
procession, at the laying of the foundation- 
stone of Nelson's monument on ' Glasgow 
Green,' although at that time it was an 
independent organization." The contro- 
versy as to this old (?) document was live- 
ly, but finally it was pronounced to be a 
manufactured parchment, and the Grand 
Lodge of Scotland declined to recognize 
it of value. The fourth MS. is that of 
Krause, known as Prince Edwin's Constitu- 
tion of 926. Upon this unquestioned reli- 
ance had for decades been placed, then it 
came to be doubted, and is now little cred- 
ited by inquiring Masons. Bro. Gould closes 
his recital of criticisms with the remark : 
" The original document, as commonly hap- 
pens in forgeries of this description, is miss- 
ing ; and how, under all the circumstances 
of the case, Krause could have constituted 
himself the champion of its authenticity, it 
is difficult to conjecture. Possibly, however, 
the explanation may be, that in impostures 
of this character, credulity, on the one part, 
is a strong temptation to deceit on the other, 
especially to deceit of which no personal 
injury is the consequence, and which flat- 
ters the student of old documents with his 
own ingenuity." These remarks. are spe- 
cially quoted as relating to almost all apoc- 
ryphal documents. The fifth, the Charter 
of Cologne, is the 37th manuscript men- 
tioned in Dr. Mackey's schedule (see p. 
634, also p. 173), and was believed by 
him to be of no authentic value. Bro. 
Gould cites Bobrik and Dr. Schwetschke 
as careful and decisive examiners who 
have pronounced against the genuineness 
of the MS. The sixth, the Larmenius 
Charter, or the Charter of Transmission, is 
that " upon which rests the claims of the 
Order of the Temple to being the lineal suc- 
cessors of the historic Knights Templars, 
which was not published until between 
1804 and 1810, and its earlier history, if 
indeed it has one, is so tainted with im- 
posture, as to remove any possibility of un- 
ravelling the tangled web of falsehood in 
which the whole question is enveloped." 
The argument following is voluminous, and 
Bro. Gould's History should be consulted. 

Manuscripts, Old. As a matter of 
the first importance to students of the ori- 
gin and history of Freemasonry, there is 
herein given, in sequence of age, the old 
records or MSS., so far as they have been 
unearthed and classified; they all relate 
to the old charges of British Freemasons. 
The following synoptical list is made up 
from Bro. Robert Freke Gould's History, 
vol. i., p. 60-106. 

1. " Halliwell," fourteenth century. Brit. 
Museum (Bib. Reg. 17 A 1). Early History 
of Freemasonry in England, by J. O. Halli- 



1000 



MANUSCRIPTS 



ADDENDUM. 



MARCONIS 



well, Esq., F. R. S., London, 1840, etc. MS. 
on vellum 5x4 inches, bound in Russia, 
having thereon G. R. 11, 1757, and the royal 
arms. Mr. Halliwell (Phillips) states, "this 
is the earliest document yet brought to light 
connected with the progress of Freemason- 
ry in Great Britain." Casley ascribes it to 
the fourteenth century, and Kloss as be- 
tween 1427 and 1445. 

2. "Cooke," fifteenth century. Brit. Mu- 
fseum (Addl. MSS. 23,198). Published in 

London, 1861, and edited by Mr. Matthew 
Cooke, hence its title. Mr. Bond's estimate 
is early fifteenth century. (See Cooke's 
MSS., by Mackey.) Wooden cover, vellum 
sheets connected with twine, size of No. 1. 

3. "Lansdowne," sixteenth century. B. 
Museum (No. 98, art. 48). Published by 
W. James Hughan, in his Old Charges, p. 
31. Mr. Bond places the date at 1600, 
others earlier. The MS. is on the inner 
sides of 3 i sheets stout paper 11 x 15 inches, 
making seven folios. 

4. " Grand Lodge," 1583. G. Lodge of 
England. First published by Hughan in 
Old Charges. A parchment roll 9 feet 
long, 5 inches wide. Date, Dec. 25, 1583. 

5. " York, No. 1," seventeenth century. 
The York Lodge, No. 236, York. A parch- 
ment roll, 7 feet by 5 inches, containing the 
constitutions of Masonry. 

6 and 7. " Wilson, Nos. 1 and 2," seven- 
teenth century. Thirlestane House, Chel- 
tenham. Published in Masonic Magazine, 
1876. The MSS. are on vellum, and by 
Rev. A. F. A. Woodford deemed to be of 
sixteenth century. 

8. "Inigo Jones," 1607. Rev. A. F. A. 
Woodford. Published in Masonic Maga- 
zine, July, 1881. A folio MS., with orna- 
mented title and drawing. 

9. " Wood," 1610. Rev. A. F. A. Wood- 
ford. Published in Masonic Magazine, June, 
1881. On vellum, with illuminated letters 
scattered throughout. Like No. 8, it refers 
to the old " Constitutions of Masonrye." 

10. "York, No. 3," 1630. At York, 
1779. A parchment roll of " Charges on 
Masonry." 

11. "Harleian, 1942," seventeenth cen- 
tury. B. Museum. Published in part in 
Freemasons' Quarterly Review, 1836, also in 
Hughan's Old Charges. The MS. contains 
" The New Articles." Of age, early seven- 
teenth century. 

12. "Harleian, 2054," seventeenth cen- 
tury. B. Museum. "A book in folio, con- 
taining many tracts, etc.," written on four 
leaves of paper, containing six and a half 
pages. 

13. " Sloane, 3848," 1646. B. Museum. 
Published in Old Charges. Written on 
paper. 

14. " Sloane, 3323," 1659. B. Museum. 



Published in Masonic Sketches. Written 
on six leaves, 5x4 inches. 

15. "Buchanan," seventeenth century. 
Freemasons' Hall, London. Published in 
Gould's History. A parchment roll ; 1660 
to 1680. 

16. " Kilwinning," seventeenth century. 
"Mother Kilwinning Lodge," Scotland.* 
Hughan's Masonic Sketches (Part II.). 

17. "Atcheson Haven," 1666. G. Lodge 
of Scotland. 

18. "Aberdeen," 1670. Ancient Lodge 

19. " Melrose, No. 2," 1674. Old Lodge 
at Melrose, Scotland. 

20. " Hope," seventeenth century. Lodge 
of " Hope," Bradford, Yorkshire. 

21. " York, No. 5," seventeenth century. 
" York " Lodge, at York. 

22. " York, No. 6," seventeenth century. 
The "York" Lodge. 

23. "Antiquity," 1686. Lodge of An- 
tiquity, London. 

24. " Supreme Council, No. 1," 1686. 33 
Golden Square, London. 

25. " York, No. 4," 1693. The " York " 
Lodge, 

26. "Alnwick," 1701. Alnwick. 

27. "York, No. 2," 1704. The "York" 
Lodge. 

28. " Scarborough," 1705. G. Lodge of 
Canada. 

29. "Papworth," 1714. Wyatt Pap- 
worth, London. 

30. " Gateshead," 1730. Lodge of "In- 
dustry," Gateshead. 

31. "Rawlinson," 1730. Bodleian Li- 
brary, Oxford. 

31 A. "Harris," 1738. (John Constable) 
London. # 

Late Transcripts of the Old Charges. 

32. "Spencer," 1726. E. T. Carson, Cin- 
cinnati, Ohio. 

33. Woodford, 1728. A. F. A. Wood- 
ford, London. 

34. "Supreme Council, No. 2," 1728. 
33 Golden Square, London. 

35. " Melrose, No. 3," 1762. Old Lodge 
at IVtelrose 

36. "Tunnah" (1720 or other). W. J. 
Hughan, Truro. 

37. " Wren" (1600 or other). A. F. A. 
Woodford, London. 

Mar eon is. Gabriel Matliien, 
more frequently known as De Negre, from 
his dark complexion, was the founder and 
first G. Master and G. Hierophant of the 
Rite of Memphis, brought by Sanrl Honis, 
a native of Cairo, from Egypt, in 1814, who 
with Baron Dumas and the Marquis de 
la Rogne, founded a Lodge of the Rite at 
Montauban, France, on April 30, 1815, 
which was closed March 7, 1816. In a 



MARCONIS 



ADDENDUM. 



MASONIC 



1001 



work entitled The Sanctuary of Memphis, 
by Jacques Etienne Marconis, the author 
— presumptively the son of G. M. Marconis 
— who styles himself the fouuder of the Rite 
of Memphis, thus briefly gives an account 
of its origin : " The Rite of Memphis, or 
Oriental Rite, was introduced into Europe 
by Ormus, a seraphic priest of Alexandria 
and Egyptian sage, who had been convert- 
ed by St. Mark, and reformed the doctrines 
of the Egyptians in accordance with the 
principles of Christianity. The disciples 
of Ormus continued until 1118 to be the 
sole guardians of ancient Egyptian wis- 
dom, as purified by Christianity and Solo- 
monian science. This science they com- 
municated to the Templars. They were 
then known by the title of Knights of 
Palestine, or Brethren Rose Croix of the 
East. In them the Rite of Memphis rec- 
ognizes its immediate founders." 

The above, coming from the G. Hiero- 
phant and founder, should satisfy the most 
scrupulous as to the conversion of Ormus 
by St. Mark, and his then introducing the 
Memphis Rite. But Marconis continues 
as to the object and intention of his Rite : 
"The Masonic Rite of Memphis is a com- 
bination of the ancient mysteries ; it taught 
the first men to render homage to the Deity. 
Its dogmas are based on the principles of 
humanity ; its mission is the study of that 
wisdom which serves to discern truth ; it is 
the beneficent dawn of the development of 
reason and intelligence ; it is the worship 
of the qualities of the human heart and 
the impression of its vices ; in fine, it is 
the echo of religious toleration, the union 
of all belief, the bond between all men, the 
symbol of sweet illusions of hope, preach- 
ing the faith in God that saves, and the 
charity that blesses." 

We are further told by the Hierophant 
founder that "The Rite of Memphis is the 
sole depository of High Masonry, the true 
primitive Rite, the Rite par excellence, 
which has come down to us without any 
alteration, and is consequently the only 
Rite that can justify its origin and the 
combined exercise of its rights by consti- 
tutions, the authenticity of which cannot 
be questioned. The Rite of Memphis, 
or Oriental Rite, is the veritable Masonic 
tree, and all systems, whatsoever they be, 
are but detached branches of this institu- 
tion, venerable for its great antiquity, and 
born in Egypt. The real deposit of the 
principles of Masonry, written in the Chal- 
dee language, is preserved in the sacred ark 
of the Rite of Memphis, and in part in the 
Grand Lodge of Scotland, at Edinburgh, 
and in the Maronite Convent on Mount 
Lebanon." "Brother Marconis de Negre, 
the Grand Hierophant, is the sole conse- 
6 A 



crated depositary of the traditions of this 
Sublime Order." 

The above is enough to reveal the char- 
acter of the father and reputed son for 
truth, as also of the institution founded by 
them, which, like the fire-fly, is seen now 
here, now there, but with no steady bene- 
ficial light. Also, see Memphis, Mackey. 

Marconis, Jacques Etieime. 
Born at Montauban, January 3, 1795; died 
at Paris, November 21, 1868. See Memphis, 
Rite of, Mackey. 

Marduk. A victorious warrior-god, 
described on one of the Assyrian clay tab- 
lets of the British Museum, who was said 
to have engaged the monster Tiamat in a 
cosmogonic struggle. He was armed with 
a namzar (grappling-hook), ariktu (lance), 
shibbu (lasso), qashtu (bow), zizpau (club), 
and kabab (shield), together with a dirk in 
each hand. 

Maria Theresa. Empress of Aus- 
tria, who showed great hostility to Free- 
masonry, presumably from religious lean- 
ings and advisers. Her husband was 
Francis I., elected Emperor of Germany in 
1745. He was a zealous Mason, and had 
been initiated at the Hague in 1731, at a 
Special Lodge, at which Lord Chesterfield 
and Dr. Desaguliers were present. He was 
raised at Houghton Hall, the same year, 
while on a visit to England. He assisted 
to found the Lodge " Drei Kanonen," at 
Vienna, constituted in 1742. During the 
forty years' reign of Maria Theresa, Free- 
masonry was tolerated in Vienna doubtless 
through the intercession of the Emperor. 
It is stated in the Pocket Companion of 
1754, one hundred grenadiers were sent to 
break up the Lodge, taking twelve prison- 
ers, the Emperor escaping by a back stair- 
case. He answered for and freed the twelve 
prisoners. His son, Emperor Joseph, in- 
herited good-will to Masonry. He was G. 
Master of the Viennese Masons at the time 
of his death. 

Martinisiil. See Rite des Elus Coens. 

Masoney. Used in the Strassburs: 
Constitutions, and other German works of 
the Middle Ages, as equivalent to the mod- 
ern Masonry. Kloss translates it by Mason- 
hood. Lessing derives it from masa, Anglo- 
Saxon, a table, and says it means a Society 
of the Table. Nicolai deduces it from the 
low Latin massonya, which means both a 
club and a hey, and says it means an exclu- 
sive society or club, and so, he thinks, we 
get our word Masonry. Krause traces it to 
mas, mase, food or a banquet. It is a pity 
to attack these speculations, but we are in- 
clined to look at Masoney as simply a cor- 
ruption of the English Masonrie. 

Masonic Colors. The colors appro- 
priated by the Fraternity are many, and 



1002 



MASONIC 



ADDENDUM. 



MEDALS 



even shades of the same color. The prin- 
cipal ones are blue, to the Craft degrees ; 
purple, to the Royal Arch ; white and 
black, to the Order of the Temple ; while 
all colors are used in the respective degrees 
of the A. A. Scottish Rite: notably, the 
nine-colored girdle, intertwined with a 
tenth, worn in the Fourteenth Degree of 
the last-named system. 

Masonic literature. See Litera- 
ture of Masonry, Mackey. 

Masons, Company of. One of the 
Livery Companies of London, but not one 
of the twelve great ones. It had a coat-of- 
arms granted in 1464, confirmed by Thomas 
Benett in 1521. It is doubtful, somewhat, 
when this Company was actually incorpo- 
rated by Royal Charter. Ashmole dwells 
somewhat upon this. He calls himself the 
" Senior Fellow " among them, but proba- 
bly means that he was the oldest Freema- 
son among those present. Whether Ash- 
mole was admitted to what we call the 
Second Degree is at present impossible to 
state ; but the Rev. Bro. Woodford says : 
" Though following the evidence of the 
Scottish Minute Books as far as they are 
decisive on the subject — as we have, so far, 
no available English evidence of that date 
— we should be inclined to say Fellow of 
Craft." "Fellows" appears to be indiffer- 
ently used. The accepted "Fellows" seem 
to have been nine in number. There were 
evidently two associations, the one being 
the " Masons' or Freemasons' Company," 
the other the " Society of Freemasons," to 
which Robert Padgett Clerk belonged, who 
transcribed the Antiquity MSS. in 1686. 

Masons, Emperor of all the. 
A degree in the collection of Fustier. 

Masora. A Hebrew work on the 
Bible, intended to secure it from any 
alterations or innovations. Those who 
composed it were termed Masorites, who 
taught from tradition, and who invented 
the Hebrew points. They were also known 
as Melchites. 

Massena, Andre. Duke of Rivoli, 
Prince of Essling, and a Marshal of France, 
born at Nice in 1758. Early in the French 
Revolution he joined a battalion of volun- 
teers, and soon rose to high military rank. 
He was a prominent grand officer of the 
French Grand Orient. He was designated 
by Napoleon, his master, as the Robber, in 
consequence of his being so extortion- 
ate. 

Mathoc. {Amiability, sweetness.) The 
name of the Third Step of the Mystic Lad- 
der of the Kadosh of the A. A. Scottish 
Rite. 

Matter. A subject deemed of impor- 
tant study to the alchemical and hermeti- 
cal devotee. The subject will not be dis- 



cussed here. It holds a valued position for 
instruction in the Society of the Rosicru- 
cians, who hold that matter is subject to 
change, transformation, and apparent dis- 
solution ; but, in obedience to God's great 
laws of economy, nothing is lost, but is 
simply transferred. 

Maurer. German for Mason, as Mau- 
rerei is for Masonry,* and Freimaurer for 
Freemason. 

Maurer, Orlis. A German Masonic 
operative expression, divided by some into 
Gruss Maurer, Wort Maurer, Schrift Mau- 
rer, and Brieftrager — that is, those who 
claimed aid and recognition through signs 
and proving, and those who carried written 
documents. 

Maut. The consort of the god Amon, 
usually crowned with a pschent or double 
diadem, emblem of the sovereignty of the 
two regions. Sometimes a vulture, the 
symbol of maternity, of heaven, and 
knowledge of the future, shows its head 
on the forehead of the goddess, its wings 
forming the head-dress. Horapollo says 
the vulture designates maternal love be- 
cause it feeds its young with its own blood ; 
and, according to Pliny, it represents heaven 
because no one can reach its nest, built on 
the highest rocks, and, therefore, that it is 
begotten of the winds. Maut is clothed in 
a long, close-fitting robe, and holds in her 
hand the sacred Anch, or sign of life. 

Maximilian, Joseph I. King of 
Bavaria, who, becoming incensed against 
the Fraternity, issued edicts against Free- 
masons in 1799 and 1804, which he re- 
newed in 1814. 

Mecklenburg. Masonry was intro- 
duced here in 1754, but not firmly rooted 
until 1799. There are two Provincial G. 
Lodges, with 13 Lodges and 1250 Breth- 
ren. 

Medals. No Masonic medal appears 
to have been found earlier than that of 
1733, commemorative of a Lodge being 
established at Florence, by Lord Charles 
Sackville. The Lodge appears not to have 
been founded by regular authority ; but, 
however that may be, the event was com- 
memorated by a medal, a copy of which 
exists in the collection in possession of the 
Lodge " Minerva of the Three Palms," at 
Leipsic. The obverse contains a bust rep- 
resentation of Lord Sackville, with the 
inscription — " Carolvs Sackville, Magister, 
Fl." The reverse represents Harpocrates in 
the attitude of silence, leaning upon a 
broken column, and holding in his left 
arm the cornucopia filled with rich fruits, 
also the implements of Masonry, with a 
thyrsus, staff, and serpent resting upon the 
fore and back ground. 

The minimum of charity found among 



MEGACOSM 



ADDENDUM- 



MEZUZA 



1003 



Mark Masters is the Eoman penny {de- 
narius), weighing 60 grains silver, worth 




THE PENNY OF THE MARK MASTER. 

fifteen cents. The above was struck at 
Rome, under Tiberius, A. d. 18. The por- 
trait is " Tiberius ;" the reverse, the " God- 
dess Clemency." The inscription reads: 
" Tiberius Caesar Augustus, the son of the 
Deified Augustus, the High Priest." 

Two medals, weighing 120 grains each, 
of silver, about thirty cents, were struck off 
at Jerusalem, under Simon Maccabee, the 
Jewish ruler, b. c. 138, 139. They are the 
oldest money coined by the Jews. The de- 
vices are the brazen laver that stood before 
the Temple, and three lilies springing from 
one stem. The inscriptions, translated from 
the Hebrew of the oldest style, says, " Half- 
shekel ; Jerusalem the Holy." 

Bro. Eobt. Morris and Bro. Coleman, in 
their Calendar, furnish much valuable in- 
formation on this subject. 




THE JEWISH HALF SHEKEL OF SILVER (TWO SPECI- 
MENS). 

Megacosin. An intermediate world, 
great, but not equal to the Macrocosm, and 
yet greater than the Microcosm, or little 
world, man. 

Meheii. An Egyptian mythological 
serpent, the winding of whose body repre- 
sented the tortuous course of the sun in 
the nocturnal regions. The serpentine 
course taken when travelling through dark- 
ness. The direction metaphorically repre- 
sented by the initiate in his first symbolic 
journey as Practicus in the Society of the 
Ilosicrucians. 

Meliour. Space, the name given to 
the feminine principle of the deity by the 
Egyptians. 



Meister. German for Master ; in 
French, Maitre; in Dutch, Meester; in 
Swedish, Mastar; in Italian, Maestro; in 
Portuguese, Mestre. The old French word 
appears to have been Meistrier. In old 
French operative laws, Le Mestre was fre- 
quently used. 

Memphis. See Marconis Gabriel 
Mathieu. 

Mer-Sker. The space in which the 
sun moves, as an Egyptian personification, 
signifying the habitation of Horus. 

Merzdorf, J. Ii. T. A learned Ger- 
man Mason, born in 1812. Initiated in 
Apollo Lodge, at Leipsic, in 1834. He 
resuscitated the Lodge "Zum goldenen 
Hirsch," Oldenburg, and was for years 
Deputy Master. He published Die Sym- 
bole, etc., Leipsic, 1836, and later several 
other works. 

Mesliia, Meshiane. Correspond- 
ing to Adam and Eve, in accordance with 
Persian cosmogony. 

Metusael. The name given to the 
Hebrew quarry man, who is represented in 
some legends as one of the assassins. Fa- 
nor and Amru being the other two. 

Mezuza. The third fundamental prin- 
ciple of Judaism, or the sign upon the door- 
post. The precept is founded upon the 
command, " And thou shalt write them 
upon the posts of thy house, and on thy 
gates" (Deut. vi. 4-9; xi. 13-21). The 
door-posts must be those of a dwelling; 
synagogues are excluded. 
The Karaite Jews affix 
Mezuzas to synagogues, and 
not to private houses. The 
Mezuza is constructed as 
follows: the two above- 
mentioned portions of 
Scripture are written on 
ruled vellum prepared 
according to Rabbinical 
rules, then rolled and fitted 
into a metallic tube. The 
word Shaddai (Almighty) 
is written on the outside of 
the roll, and can be read, 
when in the tube, through 
a slot. The Mezuza is 
then nailed at each end on 
the right-hand door-post, 
while the following prayer 
is being said : " Blessed 
art thou, Lord our God ! 
King of the Universe, who 
hath sanctified us with His 
laws, and commanded us 
to fix the Mezuza." Under 
the word Shaddai some 
Jews write the three an- 
gelic names Coozu, Bemuchsaz, Coozu. To 
these some pray for success in business. 



1004 



MILLIN 



ADDENDUM. 



MOABON 



The Talmud estimates the virtue of the 
Talith, the Phylacteries, and the Mezuza in 
the following terms : " Whosoever has the 
phylacteries bound to his head and arm, 
and the fringes thrown over his garments, 
and the Mezuza fixed on his door-post, is 
safe from sin ; for these are excellent me- 
morials, and the angels secure him from 
sin; as it is written, 'The angel of the 
Lord encamped round about them that 
fear Him, and delivereth them'" (Ps. 
xxxiv. 7). 

Millin de Grand Maison, A. L. 
Born, 1759 ; died, 1818. Founder of the 
Magasin Encyclopcedique. He was a Ma- 
son under the Rite Ecossais, and also be- 
longed to the "Mere Loge" of the "Rite 
Ecossais Philosophique." 

Miscliclian, Miscliapliereth, 
Misclitai, nu?n pwn, Tent of Testi- 
mony. NJDI p#D, Tent of Festival. See 
Twenty-fourth Degree of the Scottish Rite. 
'btPD is used in the Thirtieth Degree. 

Mistletoe. (Viscum Album.) In 
Scandinavian countries called Mistel. A 
parasitic evergreen plant bearing a gluti- 
nous fruit. When found attached to the 
oak, where it is rare, it was an object of 
superstitious regard among the Druids. It 
was from a fragment of this plant that the 
dart was made which cost the life of Bal- 
der, according to the Scandinavian Myste- 
ries. See Balder. 




The Mistletoe, to the Scandinavian, is 
the coincident symbol of the acacia to the 
Mason, the ivy to those of the Mysteries of 
Dionysius, the myrtle to those of Ceres, the 
erica or heath to those of the Osirian, the 
lettuce to those of the Adonisian, and the 
lotus or water-lily to those of India and 
Egypt. The Mistletoe that caused the death 
of Balder was deemed sacred as the repre- 
sentative of the number three. The berries 
and leaves of the plant or vine grow in 
clusters of three united on one stalk. It 



was profanation to touch it. It was gath- 
ered with ceremony, and then consecrated, 
when it was reputed to possess every sana- 
tive virtue, and denominated "All Heal." 

Mitchell, James W. S. A Masonic 
writer and journalist, was born in the State 
of Kentucky, in the year 1800. He was 
initiated into Masonry in Owen Lodge, at 
Port William, now Carrollton, Kentucky, in 
the year 18^1. He subsequently removed 
to the State of Missouri, where he took a 
prominent position in the Masonic frater- 
nity, and held the offices of Grand Master of 
the Grand Lodge, Grand High Priest of the 
Grand Chapter, and Grand Commander of 
the Grand Commandery of Knights Tem- 
plars. In 1848 he established, in the city 
of St. Louis, a monthly journal, entitled the 
Masonic Signet and Literary Mirror, which 
he removed to Montgomery, Alabama, in 
1852, where it lasted for a short time, and 
then was discontinued for want of patron- 
age. In 1858 he published The History of 
Freemasonry and Masonic Digest, in two 
volumes, octavo. Brother Mitchell was a 
warm-hearted and devoted Mason, but, un- 
fortunately for his reputation as an author, 
not an accomplished scholar, hence his 
style is deficient, not only in elegance, but 
even in grammatical purity. His natural 
capacity, however, was good, and his argu- 
ments as a controversialist were always 
trenchant, if the language was not polished. 
As a Masonic jurist his decisions have been 
considered generally, but by no means uni- 
versally, correct. His opinions were some- 
times eccentric, and his History possesses 
much less value than such a work should 
have, in consequence of its numerous inac- 
curacies, and the adoption by its author of 
all the extravagant views of earlier writers 
on the origin of Masonry. He died at 
Griffin, Georgia, November 12, 1873, having 
been for many years a great sufferer from 
illness. {Dr. Mackey.) 

Moabite Stone. A relic of black 
basalt, rounded at the top, two by four feet, 
across it being an inscription of thirty-four 
lines in the letters of the Hebrew-Phoeni- 
cian alphabet, discovered in the ruins of 
ancient Dibon, by Dr. Klein, a German 
missionary, in 1869. A record of Mesha, 
King of Moab, who (2 Kings iii. 5), after 
Ahab's death, " rebelled against the King 
of Israel." Chemosh was the national god 
of the Moabites. The covenant name of 
the God of Israel occurs in the inscription, 
showing that the name was not then un- 
pronounceable, or unknown to the neigh- 
boring nations. The described wars date 
in the tenth century B. c. 

Moabon (pxiD). He whom the Junior 
Warden represents in the 14th Degree of 
the A. A. Scottish Rite, as the tried and 



MOHAMMED 



ADDENDUM. 



MORRIS 



1005 



trusty friend of Hiram the Builder. (See 
Gen. xix. 36.) 

Mohammed. See Koran. 

Mohrims. Initiates, pilgrims, those 
entering upon an important undertaking. 

Moira, Francis Rawdon, 
Baron. Born 1754, died 1826, A dis- 
tinguished statesman and Mason. He was 
Acting Grand Master of England from 1790 
to 1812. Also Grand Master of Scotland 
in 1806. As a Mason he was always ener- 
getic. Dr. Oliver says, "To no person had 
Masonry for many years been more in- 
debted than to the Earl of Moira, now 
Marquess Hastings." He died while gov- 
ernor of Malta. 

Moloch. (Heb. Molech, king.) The 
chief god of the Phoenicians, and a god of 
the Ammonites. Human sacrifices were 
offered at his shrine, and it was chiefly in 
the valley of Tophet, to the east of Jerusa- 
lem, that this brutal idolatry was perpe- 
trated. Solomon built a temple to Moloch 
upon the Mount of Olives, and Manasseh, 
long after, imitated his impiety by making 
his son pass through the fire kindled in 
honor of this deity. Wierus calls Moloch 
Prince of the realm of tears. 

First Moloch, horrid king, besmeared with 

blood 
Of human sacrifice and parents' tears ; 
Though for the noise of drums and timbrels 

loud, 
Their children's cries unheard, that passed 

through fire 
To his grim idol. . . Nor content with such 
Audacious neighborhood, the wisest heart 
Of Solomon he led, by fraud, to build 
His temple right against the temple of God, 
On that opprobrious hill ; and made his grove, 
The pleasant valley of Hinnom, Tophet thence 
And black Gehenna called, the type of Hell. 

—Par. Lost, B. 1. 

Moore, Charles Whitlock. A 

distinguished American Masonic journal- 
ist, born in Boston, Mass., March 29, 1801. 
His own account of his initiation into 
Masonry is in the following words: "In 
February, 1822, I was proposed for the 
degrees of Masonry in Massachusetts 
Lodge, then, as now, one of the three 
oldest in Boston, and but for the inter- 
vention of business engagements, I should 
have been received into Masonry on the 
evening of my coming of age. Before that 
evening arrived, however, I was called 
temporarily to the State of Maine, where, 
in May following, I was admitted into 
Kennebec Lodge, at Hallowell, with the 
consent and approbation of the Lodge in 
which I had been originally proposed. I 
received the third degree on the evening 
of the 12th of June." 
i On October 10, 1822, he affiliated with the 
Lodge St. Andrew. In October, 1872, that 



Lodge celebrated his semi-centennial mem- 
bership by a festival. 

In 1825 he took the Capitular Degrees 
in St. Andrew's Chapter, and was elected 
High Priest in 1840, and subsequently 
Grand High Priest of the Grand Chapter, 
He was made a Knight Templar in Boston 
Encampment about the year 1830, and was 
Eminent Commander in 1837. In 1841 he 
was elected Grand Master of the Grand 
Encampment of Massachusetts and Rhode 
Island, which office he held for three years. 
In 1832 he received the Royal and Select 
Degrees in Boston Council, over which he 
presided for twelve years. He was elected 
General Grand Captain-General of the 
Grand Encampment of the United States 
in 1847, and General Grand Generalissimo 
in 1850. In 1844 he was received into the 
Ancient Accepted Scottish Rite, and in the 
same year was elected Secretary- General 
of the Holy Empire in the Supreme Coun- 
cil for the Northern Jurisdiction of the 
United States, an office which he held until 
his resignation in 1862. 

"When he was elected R. G. Secretary 
of the Grand Lodge in 1834," says Brother 
John T. Heard, in his Historical Account 
of Columbian Lodge (page 472), "it was 
the moment when the anti-Masonic ex- 
citement was raging with its greatest vio- 
lence in this State, and his first official act 
was to attest the memorial written by him, 
surrendering to the Legislature the act of 
incorporation of the Grand Lodge." 

The Grand Lodge surrendered its charter 
and its corporate powers that it might 
escape the persecution of an anti-Masonic 
Legislature. The memorial, however, 
boldly stated that " by divesting itself of 
its corporate powers, the Grand Lodge has 
relinquished none of its Masonic attributes 
or prerogatives." In Masonic authorship, 
Bro. Moore is principally distinguished as 
a journalist. In 1825 he established the 
Masonic Mirror, which was merged in 1834 
in the Bunker Hill Aurora, a paper with 
whose Masonic department he was asso- 
ciated. In 1841 he commenced the publi- 
cation of the Freemason's Monthly Maga- 
zine, which he published for 33 years, in 
fact until his death. In 1828 and 1829 he 
published the Amaranth, or Masonic Gar- 
land ; in 1843 the Masonic Trestle-Board. 
Brother Moore died at Boston, Mass., of 
pneumonia, on December 12, 1873. 

Morana. The Bohemian goddess of 
winter and death, Maryana of Scandinavia. 

Mormon Faith. See Book of Mor- 
mon. 

Morris, Robert, IX.I>. Bom 
August 31, 1818. Was first brought to 
Masonic light March 5, 1846, in Oxford 
Lodge, at a place of the same name in 



1006 



MOUNT 



ADDENDUM. 



MYSTIC 



Mississippi. The life of Bro. Morris has 
been so active and untiring for the benefit 
of the institution of Masonry, that he has 
had the opportunity of filling very many 
positions in all the departments of Masonry, 
and was Grand Master of Masons of the 
Grand Lodge of Kentucky in 1858-59. 
His writings cover Masonic jurisprudence, 
rituals and hand-books, Masonic belles- 
lettres, history and biography, travels, and 
contributions to The Review, Keystone, Ad- 
vocate, N. Y. Dispatch, and other papers and 
periodicals. His Masonic songs and poetic 
effusions stand out in prominent volumes 
on the shelf. He is the author of We 
Meet upon the Level, which is sufficient to 
render his name immortal, A complete 
biography of Bro. Eobert Morris would fill 
volumes, 

Mount Caf. In the Mohammedan 
mythology, a fabulous mountain which 
encircles the earth. The home of the 
giants and fairies, and rests upon the 
sacred stone Sakhral, of which a single 
grain gives miraculous powers. It is of 
an emerald color, and its reflected light is 
the cause of the tints of the sky. 

Mozart, J. C. W. €L Born in 1756 at 
Salzburg, and died December 5, 1791, at Vi- 
enna. One of the greatest and most delight- 
ful of musical composers. He first saw the 
Masonic light about 1780, and was a mem- 
ber of the Lodge " Zur gekronten Hoff- 
nung," There were many musical com- 
positions and dedications to Masonry by 
this eminent composer. 

Murat, Joacliini. Born in 1771, 
executed in 1815. The great cavalry gen- 
eral of Napoleon, and titular king of 
Naples. In 1803 he was appointed S. G. 
Warden in the Grand Orient of France. 
When the 5th Supreme Council of the 
World was established at Naples, on the 
11th June, 1809, by the Supreme Council 
at Milan, a concordat became necessary, 
and was executed 3d May, 1811, between 
the Grand Orient which was created June 
24, 1809, and the Supreme Council of Na- 
ples, whereby the latter should have sole 
control over the degrees beyond the 18th, 
in like manner as signified in the concor- 
dat of France. King Joachim Murat ac- 
cepted the supreme command of both bodies. 
The change in his political surroundings 
allowed him no permanent rest. 

Murat, Joachim, Prince. Son 
of the King of Naples. Was appointed 
Grand Master of the Grand Orient of 
France, and initiated February 26, 1825. 
He resigned the office in 1861. 

Musical Instruments, Ancient. 
As in the Fellow Crafts' degree, music is 
dilated upon as one of the liberal arts, the 



sweet and harmonious sounds being the 
representative of that harmony which 
should ever exist among the brethren, we 
are apt to inquire what were the instru- 
ments used by the ancients in their mysti- 
cal service. The oldest ever discovered, we 
believe, is a small clay pipe not over three 
inches in length, found by Captain Willock 
among the presumed ruins of Babylon ; if 
so, it must be 2600 years old. By the use 
of the two finger holes, the intervals of the 
common chord, C, E, and G, are produced, 
or the harmonic triad. From the ruins of 
Nineveh we have countless representations 
of the harp, with strings varying from ten 
to twenty-six ; the lyre, identical in struct- 
ure with that of the Greeks ; a harp- 
shaped instrument held horizontally, and 
the six to ten strings struck with a plec- 
trum, which has been termed the Asor, 
from its resemblance to the Hebrew instru- 
ment of that name. There is also the 
guitar-shaped instrument, and a double 
pipe with a single mouthpiece and finger- 
holes on each pipe. The Assyrians used 
musical bells, trumpets, flutes, drums, cym- 
bals, and tambourines. The Abyssinians 
call their lyre the Kissar (Greek, Mthara). 
There is also the flute, called Monaulos, 
which is of great antiquity, and named by 
the Egyptians Photins, or curved flute. 
The crooked horn or trumpet, called Buc- 
cina, and the Cithara, held sacred in conse- 
quence of its shape being that of the Greek 
delta. 
Muta. The Eoman goddess of silence. 
Muttra, or Mathura. The birth- 
place of the Hindu Eedeemer, Krishna. 
The capital of a district in the North-west 
Provinces of British India. 

Myrrh. A resinous gum of a tree 
growing in Arabia, valued from the most 
ancient times (Gen. xxxvii. 25). It was 
among the presents Jacob sent to Egypt, 
and those brought to the infant Jesus by 
the wise men of the East. 

Mysteries, Mexican. Instituted 
among the Mexicans (Aztecs), and was of 
a sacred nature. The adherents adopted 
the worship of some special deity, Quetzal- 
coatl (the Mexican Saviour), under secret 
rites, and rendered themselves seclusive. A 
similar order was that called Tlamacazajotl, 
also the order known as Telpochtliztli. It 
is understood that under the sway of the 
Aztecs, the Mexican Mysteries had some 
Masonic affinities. See Aztec Writings. 

Mystic Crown, Knights and 
Companions of the. A Society form- 
ed by the adherents of Mesmer, in August, 
1787, of a beneficent, non-political, and non- 
sectarian nature, to which Master Masons 
only were admitted. 



N 



ADDENDUM. 



NORTH 



1007 



N. 



tf. (Heb. J.) The fourteenth letter in 
the English and Hebrew alphabets ; its 
numerical value is 50, and its definition, 
fish. As a final, Nun is written }, and 
then is of the value of 700. The Hebrew 
divine appellation is JOIJ, or Formida- 



Naharda. Brotherhood of. Af- 
ter the destruction of the Solomonial Tem- 
ple, the captives formed an association 
while slaves at Naharda, on the Euphrates, 
and are there said to have preserved the 
secret mysteries. 

Naos. The ark of the Egyptian gods. 
A chest or structure with more height than 
depth, and thereby unlike the Israelitish 
Ark of the Covenant. The winged fig- 
ures embraced the lower part of the Naos, 
while the cherubim of the Ark of Yahveh 
were placed above its lid. Yahveh took 
up his abode above the propitiatory or 
covering between the wings of the cheru- 
bim, exteriorly, while the gods of Egypt 
were reputed as hidden in the interior of 
the Naos of the sacred barks, behind her- 
metically closed doors. See Cherubim. 

Napoleon I. It has been claimed, 
and with much just reason, as shown in his 
course of life, that Napoleon the Great 
was a member of the Brotherhood, and it 
is said was initiated at Malta, between 
June 12 and July 19, 1798. The Abeille 
Magonnique of 1829, and Clavel, in 1830, 
allege that he visited a lodge incognito in 
Paris. His life indicated favor to the fra- 
ternity, and in 1804 he appointed Joseph 
Buonaparte G. Master of the Grand Orient. 
Lucien and Louis Buonaparte were of the 
fraternity, as also Jerome. Louis Napoleon 
III. was a member of the Supreme Coun- 
cil A. A. Scottish Eite of France. 

Narbonne, Rite of. See Philadel- 
phians, Mackey. 

Neith. The Egyptian synonym of the 
Greek Athene or Minerva. 

Nemesis. According to Hesiod, the 
daughter of Night, originally the personi- 
fication of the moral feeling of right and 
a just fear of criminal actions; in other 
words, Conscience. A temple was erected 
to Nemesis at Attica. She was at times 
called Adrastea and Rhamnusia, and repre- 
sented in the earliest days a young vir- 
gin like unto Venus; at a later period, 
as older and holding a helm and wheel. 
At Rhamnus there was a statue of Neme- 
sis of Parian marble executed by Phidias. 
The festival in Greece held in her honor 
was called Nemesia. 

Xeocorns. A name of the guardian 
of the Temple. 



Nephalia. Festivals, without wine, 
celebrated in honor of the lesser deities. 

Nergal. (Heb. 7JHJ.) The synonym 
of misfortune and ill-luck. The Hebrew 
name for Mars; and in astrology the lesser 
Malefic. The word in Sanskrit is Nrigal. 

New Templars. An Order of five 
degrees instituted in France in the early 
part of this century. The degrees were 
termed — Initiati ; Intimi Initiati ; Adepti ; 
Orientales Adepti; and Magnae aquilae 
nigrae sancti Johannes Apostoli Adepti. 

Nick. (Danish, Nikfcen.) The spirit 
of the waters, an enemy of man, the devil, 
or in the vulgate, " Old Nick." 

Xicotiates, Order of. A secret or- 
der mentioned by Clavel, teaching the 
doctrines of Pythagoras. 

Nihongi. (" Chronicles of Nihon.") 
The companion of the Kojiki; the two 
works together forming the doctrinal and 
historic basis of Sintonism. The Japanese 
adherents of Sinsyn are termed Sintus, or 
Sintoos, who worship the gods, the chief of 
which is Ten-sio-dai-yin. The Nihongi 
was composed about 720 A. d., with the 
evident design of giving a Chinese coloring 
to the subject-matter of the Kojiki, upon 
which it is founded. 

Mollis. A significant word in the 
32d Degree of the Scottish Rite. The 
original old French rituals endeavor to 
explain it, and say that it and two other 
words in conjunction are formed out of the 
initials of the words of a particular apho- 
rism which has reference to the secret arcana 
and " sacred treasure " of Masonry. Out 
of several interpretations, no one can be 
positively asserted as the original, although 
the intent is apparent to him to whom the 
same may lawfully belong. 

formal. A perpendicular to a curve ; 
and included between the curve and the 
axis of the abscissas. Sometimes a square, 
used by operative Masons, for proving an- 
gles. 

Xornae. In the Scandinavian Mys- 
teries, these were three maidens, known as 
Urd, Verdandi, and Skuld, signifying Past, 
Present, and Future. Their position is 
seated near the Urdar- wells under the 
world- tree Yggdrasil, and there determine 
the fate of both gods and men. They daily 
draw water from the spring, and with it and 
the surrounding clay sprinkle the ash-tree 
Yggdrasil, that the branches may not 
wither and decay. 

North. This point of the compass, or 
place of Masonic darkness, must not be con- 
strued as implying that in the Temple of Sol- 
omon no light or ventilation was had from 



1008 



NORTH 



ADDENDUM. 



NYCTAZONTES 



this direction. The Talmud, and as well 
Josephus, allude to an extensive opening 
toward the North, framed with costly mag- 
nificence, and known as the great " Golden 
Window." There were as many openings 
in the outer wall on the north as on the 
south side. There were three entrances 
through the " Chel " on the north and six 
on the south. See Temple. 

While once within the walls and Chel 
of the temple all advances were made from 
east to west, yet the north side was mainly 
used for stabling, slaughtering, cleansing, 
etc., and contained the chambers of broken 
knives, defiled stones, of the house of burn- 
ing, and of sheep. The Masonic symbol- 
ism of the entrance of an initiate from the 
north, or more practically from the north- 
west, and advancing toward the position 
occupied by the corner-stone in the north- 
east, forcibly calls to mind the triplet of 
Homer : 

" Two marble doors unfold on either side; 
Sacred the South by which the gods descend ; 
But mortals enter on the Northern end." 

So in the Mysteries of Dionysos, the gate 
of entrance for the aspirant was from the 
north ; but when purged from his corrup- 
tions, he was termed indifferently new-born 
or immortal, and the sacred south door was 
thence accessible to his steps. 

In the Middle Ages, below and to the 
right of the judges stood the accuser, facing 
north ; to the left was the defendant, in the 
north facing south. Brother George I\ 
Fort, in his Antiquities of Freemasonry ■, says : 
■' In the centre of the court, directly before 
the judge, stood an altar piece, upon which 
an open Bible was displayed. The south, 
to the right of the justiciaries, was deemed 
honorable and worthy for a plaintiff; but 
the north was typical of a frightful and dia- 
bolical sombreness. Thus, when a solemn 
oath of purgation was taken in grievous 
criminal accusations, the accused turned 
toward the north. The judicial headsman, 
in executing the extreme penalty of out- 
raged justice, turned the convict's face 
northward. When Earl Hakon bowed a 
tremulous knee before the deadly powers 
of Paganism, and sacrificed his seven-year 
old child, he gazed out upon the far-off, 
gloomy north. 

" In Nastrond, or shores of death, stood 
a revolting hall, whose portals opened to- 
ward the north — the regions of night. 
North, by the Jutes, was denominated 
black or sombre ; the Frisians called it fear 
corner. The gallows faced the north, and 
from these hyperborean shores everything 
base and terrible proceeded. In conse- 



quence of this belief, it was ordered that, 
in the adjudication of a crime, the accused 
should be on the north side of the court 
enclosure. And in harmony with the Scan- 
dinavian superstition, no Lodge of Masons 
illumines the darkened north with a sym- 
bolic light, whose brightness would be un- 
able to dissipate the gloom of that cardinal 
point with which was associated all that 
was sinistrous and direful." 

Worth Star. This star is frequently 
used as a Masonic symbol, as are the morn- 
ing star, the day star, the seven stars. 
Thus, the morning star is the forerunner 
of the Great Light that is about to break 
upon the Lodge; or, as in the grade of 
G. Master Architect, twelfth of the Scot- 
tish system, the initiate is received at the 
hour " when the day star has risen in the 
east, and the north star looked down upon 
the seven stars that circle round him." 
The symbolism is truth; thus, the North 
star is the pole star, the Polaris of the 
mariner, the Cynosura, that guides Masons 
over the stormy seas of time. The seven 
stars are the symbol of right and justice 
to the order and the country. 

Novitiate. The time of probation, 
as well as of preparatory training, which, 
in all religious orders, precedes the solemn 
profession at least one year. By dispensa- 
tion only can the period of time be reduced. 
Novices are immediately subject to a supe- 
rior called Master of Novices, and their 
time must be devoted to prayer and to 
liturgical training. 

Nuk-pe-imk. The Egyptian equiv- 
alent for the expression " I am that I am." 

Nun. (Heb. pj, a fish, in Syriac an 
inkhorn.) The Chaldaic and hieroglyphic 
form of this Hebrew letter was like Fig. 
1, and the Egyptian like Fig. 2, signify- 



Fig. 1. 



Fig. 2. 



ing fishes in any of these forms. Joshua 
was the son of Nun, or a fish, the deliv- 
erer of Israel. As narrated of the Noah 
in the Hindu account of the deluge, 
whereby the forewarning of a fish caused 
the construction of an ark and the salva- 
tion of one family of the human race from 
the flood of waters. See Beginnings of 
History, by Lenormant. 

Nyaya. The name of the second of 
the three great systems of ancient Hindu 
philosophy. 

Nyctazontes. An ancient sect who 
praised God by day, but rested in quiet 
and presumed security during the night. 



o 



ADDENDUM. 



ORIFLAMME 



1009 



0. 



O. The fifteenth letter in the English 
and in most of the Western alphabets. The 
corresponding letter in the Hebrew and 
Phoenician alphabets was called Ayn, 
that is, eye; the primitive form of the 
Phoenician letter being the rough picture 
of an eye, or a circle with a dot in the 
centre. This dot will be observed in 
ancient MSS., but being dropped 
the circle forms the letter O. The 
numerical value is 70, and in He- 
brew is formed thus, V, the hiero- 
glyphic being a plant, as well as 
at times a circle or an eye. 

Oak Apple, Society of tlie. In- 
stituted about 1658, and lapsed under the 
disturbances in England during the reign 
of James II., but it lingered among the 
Stuart adherents for many years. 

Oannes. The earliest instructor of 
man in letters, sciences, 
and arts, specially in 
architecture, geometry, 
botany, and agricul- 
ture, and in all other 
useful knowledge, was 
the fish god Oannes 
(myth). This univer- 
sal teacher, according 
to Berossus, appeared 
in the Persian Gulf, 
bordering on Baby- 
lonia, and, although an 
animal, was endowed 
with reason and great 
knowledge. The usual appearance of the 
creature was that of a fish, having a hu- 
man head beneath that of a fish, and feet 
like unto a man. This personage conversed 
with men during the day, but never ate 
with them. At Kouyunjik there was a 
colossal statue of the fish-god Oannes. The 
following is from the Book of Enoch (Vol. 
II., p. 154) : " The Masons hold their grand 
festival on the day of St. John, not know- 
ing that therein they merely signify the 
fish-god Oannes, the first Hermes and the 
first founder of the Mysteries, the first 
messenger to whom the Apocalypse was 
given, and whom they ignorantly confound 
with the fabulous author of the common 
Apocalypse. The sun is then (midsummer- 
day) in its greatest altitude. In this the 
Naros is commemorated." See Alexander 
Polyhistor. 

Obed. (Heb. ""p\J7, serving.) One 
of nine favored officials, selected by Solo- 
mon after the death of H. Abif. 

Obotk. Ventriloquism. It will be 
6B 64 




found so denominated in the Septuagint 
version, Isaiah xxix. 3, also xix. 3. 

Obrack, Hibernus. Grand Master 
of the Order of the Temple in 1392, ac- 
cording to the chronology of the Strict 
Observance of Germany. 

Odein. (Heb. D1N-) The carne- 
lian or agate in the high-priest's breast- 
plate. It was of a red color, and claimed 
to possess medical qualities. 

Odin. The chief Scandinavian deity 
and father of Balder (which see). The 
counterpart of Hermes and Mercury in 
the Egyptian and Eoman mythologies. 
Odin and his brothers Vili and Ve, the 
sons of Boer, or the first-born, slew Ymir 
or Chaos, and from his body created the 
world. As ruler of heaven, he sends 
daily his two black ravens, Thought and 
Memory, to gather tidings of all that is 
being done throughout the world. 

Ogiiiius. The Druidical name for 
Hercules, who is represented with num- 
berless fine chains proceeding from the 
mouth to the ears of other people, hence 
possessing the powers of eloquence and 
persuasion. 

Onecli. (Heb.pjy.) The bird Phoenix, 
named after Enoch or Phenoch. Enoch 
signifies initiation. The Phoenix, in Egyp- 
tian mythological sculptures, as a bird, is 
placed in the mystical palm-tree. The 
Phoenix is the representative of eternal 
and continual regeneration, and is the 
Holy Spirit which brooded as a dove over 
the face of the waters, the dove of Noah 
and of Hasisatra or Xysuthrus (which 
see), which bore a sprig in its mouth. 

Ophites. The Brotherhood of the 
Serpent, which flourished in the second 
century, and held that there were two 
principles of aeons and the accompanying 
theogony. This Egyptian fraternity dis- 
played a living serpent in their ceremonies, 
which was reverenced as a symbol of wis- 
dom and a type of good. 

Order Book. The book to which 
all appeals were made, in the Order of 
Strict Observance, as to matters of history, 
usage, or ritual. It was invariably bound 
in red. 

Oriflaninie. The ancient banner 
which originally belonged to the Abbey of 
St. Denis, and was borne by the Counts of 
Vezin, patrons of that church, but which, 
after the country of Vezin fell into the 
hands of the French crown, became the 
principal banner of the kingdom. It was 
charged with a saltire wavy Or, with rays 



1010 



OURIEL 



ADDENDUM. 



PAKIKCHAI 



issuing from the centre crossways ; Seccee 
into five points, each bearing a tassel of 
green silk. 
Ouriel. See Uriel, Mackey. 



Oziah. (Heb. H'tJ^ J Latin, Fortitudo 
domini.) A prince of Judah, and the name 
of the Senior Warden in the Fifth Degree of 
the French Rite of Adoption. 



P. 



P. The sixteenth letter of the English 

and Greek alphabets, and the seventeenth 

I of the Hebrew, in which last men- 

A^ tioned language its numerical value 

|L is 80, is formed thus £), signifying a 

15 mouth in the Phoenician. The sacred 
name of God associated with this let- 
ter is nTl£)> Phodeh or Redeemer. 

Pacbacamac. The Peruvian name 
for the Creator of the universe. 

Palestine, Order of. Mentioned 
by Baron de Tschoudy, and it is said was 
the fountain whence the Chevalier Ramsay 
obtained his information for the regulation 
of his system. 

Palla. An altar cloth, also a canopy 
borne over the head of royalty in Oriental 
lands. 

Palmer, Henry L.. Born in New 
York,* October 18, 1819. A present resi- 
dent of Milwaukee, Wisconsin, and presi- 
dent of the Northwestern Mutual Life 
Insurance Co. He is the author of the 
celebrated report, in October, 1849, which 
resulted in the union of the two Grand 
Lodges in New York, the " Herring-Phil- 
lips " and the " New York " Grand Lodge. 
Brother Palmer has occupied almost every 
known position in Craft Masonry, and has 
been the commanding officer of every one 
of its departments. He is P. G. Master of 
the G. Encampment of K. T. of the U. S., 
and the present G. Commander of the Su- 
preme Council of the A. A. Scottish Rite, 
Northern Jurisdiction of the U. S. of 
America. 

Pantheism. A speculative system, 
which, spiritually considered, identifies the 
universe with God, and, in the material form, 
God with the universe. Material Panthe- 
ism is subject to the criticism, if not to the 
accusation, of being atheistic. Pantheism 
is as aged as religion, and was the system 
of worship in India, as it was in Greece. 
Giordano Bruno was burned for his panthe- 
istic opinions at Rome in 1600. 

Pantheistic Brotherhood. De- 
scribed by John Toland, in his Pantheisti- 
con, as having a strong resemblance to 
Freemasonry. The Socratic Lodge in Ger- 
many, based on the Brotherhood, was of 
short duration. 




Papyrus. " The papyrus leaf," says 
J. W. Simons, in his Egyptian 
Symbols, " is that plant which 
formed tablets and books, and 
forms the first letter of the name 
of the only eternal and all-power- 
ful god of Egypt, Amon, who in 
the beginning of things created 
the world," whose name signified 
occult or hidden. The word nSy> 
ole, which signifies a leaf, and to inscribe 
on tablets forms thy, olm, the antique origin 
of things, obscure time, hidden eternity. 

The Turin Funeral Papyrus is a book 
published by Dr. Lepsius in original char- 
acter, but translated by Dr. Birch. This 
Book of the Dead is invaluable as con- 
taining the true philosophic belief of the 
Egyptians respecting the resurrection and 
immortality. The manuscript has been 
gathered from portions which it was obli- 
gatory to bury with the dead. The excava- 
tions of mummies in Egypt have been fruit- 
ful in furnishing the entire work. 

Parikchai, Agrouchada. An 
occult scientific work of the Brahmans. 
According to a work by Louis Jacolliot, 
1884, the Fakirs produced phenomena at 
will with superior intervention or else 
with shrewd charlatanism : processes that 
were known to the Egyptians and Jew- 
ish Kabbalists. The doctrines are those 
known to the Alexandrian school, to the 
Gauls, and as well to the Christians. In 
the division of the Kabbala, the first 
treated of the History of the Genesis or 
Creation, and taught the science of nature ; 
the second, or Mercaba, of the History of 
the Chariot, and contained a treatise on 
theology. 

There were three degrees of initiation 
among the Brahmans : 

1st. According to selection, the candidate 
became a Grihasta, a Pourohita or Fakir, 
or in twenty years a Guru. 

2d. A Sannyassis or Cenobite and Vana- 
prasthas, and lived in the Temple. 

3d. A Sannyassis-Nirvany or Naked 
Cenobite. 

Those of the third degree were visible 
only once in five years, appearing in a col- 
umn of light created by themselves, at 



PARIS 



ADDENDUM. 



PAKVIN 



1011 



midnight, and on a stand in the centre of 
a great tank. Strange sounds and terrific 
shrieks were heard as they were gazed upon 
as demi-gods, surrounded by thousands of 
Hindus. 

The government was by a Supreme Coun- 
cil of seventy Brahmans, over seventy years 
of age, selected from the Nirvany, and 
chosen to see enforced the Law of the Lotus. 
The Supreme Chief, or Brahmatna, was re- 
quired to be over eighty years of age, and 
was looked upon as immortal by the popu- 
lace. This Pontiff resided in an immense 
palace surrounded by twenty-one walls. 

The primitive holy word composed of 
the three letters A. XL M., comprises the 
Vedic trinity, signifying Creation, Pres- 
ervation, and Transformation, and symbol- 
ize all the initiatory secrets of the occult 
sciences. By some it has been taught that 
the " ffonover," or primordial germ, as de- 
fined in the Avesta, existed before all else. 
Also see Manou, Book xi., Sloca 265. The 
following unexplained magical words were 
always inscribed in two triangles : L'om. 
Vrhom-sh'hrum. Sho'bim. Ramaya-Na- 
haraa. 

He who possessed the word greater than 
the A. U. M. was deemed next to Brahma. 
The word was transmitted in a sealed box. 

The Hindu triad, of which in later times 
OM is the mystic name, represents the 
union of the three gods, viz., a (Vishnu), 
u (Siva), m (Brahma). It may also be 
typical of the three Vedas. Om appears 
first in the Upanishads as a mystical mono- 
syllable, and is thus set forth as the object 
of profound meditation. It is usually 
called pranava, more rarely aksharam. The 
Buddhists use Om at the beginning of 
their Vidya Shad-akshari or mystical for- 
mulary in six syllables (viz., Om mani pad 
me hiim). See Pitris and Indische Myste- 
rien, in Addendum ; and Aum, in Mackey. 

Paris Constitutions. A copy of 
these Constitutions, said to have been 
adopted in the thirteenth century, will be 
found in G. P. Depping's Collection de Docu- 
ments inedits sur VHistoire de France (Paris, 
1837). A part of this work contains the 
Reglemens sur les arts et metiers de Paris, 
rediges au Y&me siecle et connus sous le nom 
de livre des metiers d'Etienne Boileau. This 
treats of the masons, stonecutters, plas- 
terers, and mortar-makers, and, as Stein- 
brenner {Or. and Hist, of Mas., p. 104) says, 
" is interesting, not only as exhibiting the 
peculiar usages and customs of the Craft at 
that early, period, but as showing the con- 
nection which existed between the laws and 
regulations of the French Masons and those 
of the Steinmetzen of Germany and the 
Masons of England." A translation of the 
Paris Constitutions was published in the 



Freemason'' s Magazine, Boston, 1863, p. 201. 
In the year 1743, the " English Grand Lodge 
of France " published, in Paris, a series of 
statutes, taken principally from Anderson's 
work of the editions of 1723 and 1738. It 
consisted of twenty articles, and bore the 
title of General Regulations taken from the 
Minutes of the Lodges, for the use of the French. 
Lodges, together with the Alterations adopted 
at the General Assembly of the Grand Lodge, 
December 11, 1743, to serve as a rule of action 
for the said kingdom. A copy of this docu- 
ment, says Findel, was translated into Ger- 
man, with annotations, and published in 
1856 in the Zeitschrift fur Freimaurer of 
Altenberg. 

Parlirer. In the Lodges of Stone- 
masons of the Middle Ages, there was 
a rank or class of workmen called Parli- 
rers, literally, spokesmen. They were an 
intermediate class of officers between the 
Masters of the Lodges and the Fellows, 
and were probably about the same as our 
modern Wardens. Thus, in the Stras- 
bourg Constitutions of 1459, it is said : 
" No Craftsman or Mason shall promote 
one of his apprentices as a parlirer whom 
he has taken as an apprentice from his 
rough state, or who is still in the years of 
apprenticeship," which may be compared 
with the old English charge that " no 
Brother can be a Warden until he has 
passed the part of a Fellow-Craft." They 
were called Parlirers, properly, says Held- 
mann, Parlierers, or Spokesmen, because, 
in the absence of the Masters, they spoke 
for the Lodge, to travelling Fellows seeking 
employment, and made the examination. 
There are various forms of the word. 
Kloss, citing the Strasbourg Constitutions, 
has Parlirer; Krause has, from the same 
document, Parlierer, but says it is usually 
Polier; Heldmann uses Parlierer, which 
has been now generally adopted. 

Parole. A Mot de semestre, communi- 
cated by the Grand Orient of France, and 
in addition an annual word in November, 
which tends to show at once whether a 
member is in good standing. 

Parsees. See Zend Avesta. 

Parvin, Theodore S. Born Janu- 
ary 15, 1817, in Cumberland Co., New Jer- 
sey. His journey in life gradually tending 
westward, he located in Ohio, and gradu- 
ated in 1837 in the Cincinnati Law School. 
He was appointed private secretary by 
Robert Lucas, first governor of Iowa, in 
which State he became Judge of the Pro- 
bate Court and afterwards " Curator and 
Librarian." Bro. Parvin was initiated in 
Nova Cesarea Lodge, No. 2, Cincinnati, 
Ohio, March 14, 1838, and raised the 9th 
of May following. He was exalted in Iowa 
City Chapter, No. 2, January 2, 1845. He 



1012 



PASSAGE 



addendum. PENNSYLVANIA 



has held many very prominent positions in 
Masonry ; is, and has been since 1871, 
Grand Recorder of the G. Encampment 
K. T. of the U. S. A. In 1859 he received 
the Degrees of the Scottish Rite and was 
crowned in that year an Inspector-General 
33d. 

Passage. The Fourth Degree of the 
Fessler Rite, of which Patria forms the 
fifth. 

" Passing the River." A mystical 
alphabet said to have been used by the Kab- 
balists. These characters, with certain ex- 
planations, become the subject of consider- 
ation with brethren of the Fifteenth Degree 
A. A. Scottish Rite. The following are 
the characters : 



3 jainm K^b 

S n m 1 o j t eh z uv 

7J3^£V4 ATX 



b A 



a 



k L p 



Pax TobiseiiMi. ("Peace be with 
you ! ") Used in the Eighteenth Degree A. 
A. Scottish Rite. 

Peetasli. The demon of calumny in 
the religious system of Zoroaster, Persia. 

Penalty. The origin of penalties in- 
voked in Masonry has been the subject of 
much research. In addition to what is so 
well said by Dr. Mackey, as to obsecration, 
it may be judicious to note the opinion of 
Bro. G. F. Fort, and as well the law as set 
down in the Talmud. Bro. Fort says, in the 
29th chap, of his Early History and Anti- 
quities, that " Penalties inflicted upon con- 
victs of certain grades during the Middle 
Ages, were terrible and inhuman. 

"The most cruel punishment awaited 
him who broke into and robbed a Pagan 
temple. According to a law of the Fris- 
ians, such desecration was redressed by 
dragging the criminal to the seashore and 
burying the body at a point in the sands 
where the tide daily ebbed and flowed. 
(Lex Frision., Add. Sap., Tit. 12.) 

"A creditor was privileged to subject 
his delinquent debtor to the awful pen- 
alty of having the flesh torn from his 
breast and fed to birds of prey. Convicts 
were frequently adjudged by the ancient 
Norse code to have their hearts torn out. 
(Grimm, Deutsche Eechts-Alterthumer, p. 
690. And for the following, see pp. 693 
and 700.) The oldest death penalties of 
the Scandinavians prescribed that the body 
should be exposed to fowls of the air 
to feed upon. Sometimes it was decreed 



that the victim be disembowelled, his body 
burnt to ashes and scattered as dust to the 
winds. Judges of the secret Vehmgericht 
passed sentences of death as follows : ' Your 
body and flesh to the beasts of the field, to 
the birds of the air, and to the fishes in the 
stream.' The judicial executioner, in carry- 
ing into effect this decree, severed the body 
in twain, so that, to use the literal text, ' the 
air might strike together between the two 
parts.' The tongue was oftentimes torn 
out as a punishment. A law of the early 
Roman Empire, known as ex Jure Orientis 
Caesareo, enacted that any person, suitor 
at law or witness, having sworn upon the 
evangelists, and proving to be a perjurer, 
should have the tongue cut from its roots. 
A cord about the neck was used sym- 
bolically, in criminal courts, to denote 
that the accused was worthy of the ex- 
treme penalty of law by hanging or de- 
& * capitation. When used upon the person 
of a freeman, it signified a slight degree 

/of subjection or servitude." 
Some eminent brethren of the Frater- 

nity insist that the penalty had its ori- 
■*" gin in the manner in which the lamb was 

sacrificed under the charge of the Cap- 
tain of the Temple, who directed the priests : 
and said, " Come and cast lots." ¥ Who is 
to slaughter?" "Who is to sprinkle?" 
" Go and see if the time for slaughter ap- 
proaches ? " " Is it light in the whole East, 
even to Hebron ? " and when the priest said 
" Yes," he was directed to " go and bring the 
lamb from the lamb-chamber;" this was in 
the north-west corner of the court. The 
lamb was brought to the north of the altar, 
its head southward and its face northward. 
The lamb was then slaughtered ; a hole was 
made in its side, and thus it was hung up. 
The priest skinned it downward until he 
came to the breast, then he cut off the 
head, and finished the skinning ; he tore 
out the heart; subsequently he cleft the 
body, and it became all open before him ; 
he took out the intestines, etc.; and, the va- 
rious portions were divided as they had 
cast lots. (The Talmud, Joseph Barclay, 
LL.D.) 

Pennsylvania. The Masonic his- 
torical interest in no one State of the Union 
centred so thoroughly as in the origin of 
Masonry and the formation of a Grand 
Lodge in Pennsylvania. A fraternal rivalry 
was warmly incited by this State claiming 
priority over Massachusetts and all other 
States as regards the great Brotherhood. 
The question seems to be now permanently 
removed from further inquiry. Indeed, 
Dr. Mackey, in his "brief sketch in the 
body of this work, favored the Boston 
theory, but regretted his error before the 
printer's ink had dried. 



PENNSYLVANIA 



ADDENDUM. 



PERSIA 



1013 



It is now evident that a deputation was 
issued by the Duke of Norfolk, Grand 
Master of England, on June 5, 1730, to 
Daniel Coxe, of New Jersey, as " Provin- 
cial Grand Master of New York, New 
Jersey, and Pennsylvania, ordaining that 
the brethren who do now reside, or who 
may hereafter reside, in all or any of the 
said provinces, shall, and they are hereby 
empowered, every other year on the feast 
of St. John the Baptist, to elect a Provin- 
cial Grand Master, who shall have the 
power of nominating and appointing his 
Deputy Grand Master and Grand War- 
dens." That the brethren in Pennsylvania 
availed themselves of this authority on 
St. John the Baptist's day, 1732, and 
elected William Allen Grand Master ; that 
at the succeeding election, June 24, 1734, 
Benjamin Franklin, who had become a 
member in February, 1731, was elected 
Grand Master. Other Grand Masters were 
elected from time to time, among them 
very eminent men ; to wit, Thomas Hop- 
kinson, Humphry Murray, James Hamil- 
ton, Joseph Shippen, William Ball, Joseph 
Shippen, Philip Syng, Thomas Bond, James 
Milnor, Josiah Randall, Chief- Justice Gib- 
son, George M. Dallas, Chief-Justice Read, 
and Col. James Page. 

The original ledger account of the first 
Masonic Lodge organized in Philadelphia, 
"St. John's," has been discovered by the in- 
defatigable Junior Grand Warden, Clifford 
P. MacCalla, in the Historical Society of 
Pennsylvania, covering the dates from 
June 24, 1731, to June 24, 1738. This 
book is doubtless the oldest Masonic Lodge 
record in America. It appears that it was 
presented to the Historical Society by 
George T. Ingham, of Salem, New Jersey, 
on November 8, 1880, he having received 
it from a descendant of David Hall, a 
partner of Benjamin Franklin in the 
printing and publishing business. 

"Secessions and expulsions in England 
marked the period from 1738 to 1752, when 
another Grand Lodge was formed^ composed 
of the seceding brethren, who ... di- 
vided the third degree, and from the latter 
part of that degree formed a fourth degree, 
styled the Holy Royal Arch," presumably 
in 1740. This division was practically set 
on foot by the Ancients, afterwards so 
called, who were the Seceders, and were 
so recognized in contradistinction to the 
Moderns, who adhered to the three degree 
system. Of these latter, three Lodges ex- 
isted in Pennsylvania in 1755. In 1758 
the Grand Lodge of England, Ancients, 
issued warrants for Lodges Nos. 2 and 3 in 
Philadelphia, the latter being styled Royal 
Arch Lodge, No. 3. These Arch Lodges 
continued and prospered, although from 



the loss of records their earliest minutes 
only date 1767, and are thence continuous. 
On September 5, 1789, by the adoption of 
by-laws, the name of the Chapter appears 
as Jerusalem Chapter, No. 3. The Grand 
Lodge of Pennsylvania, on the 26th of 
December, 1795, opened the Grand Holy 
Royal Arch Chapter under its sanction, 
and thus was formed the first Grand 
Chapter in America. 

Pentacle, The. The "pentaculum 
Salomonis" or magical pentalpha, not to 
be confounded with Solomon's seal. The 
pentacle is frequently referred to in her- 
metic formulae. 

Perfect Master. The Fifth Degree 
in the A. A. Scottish Rite, wherein Lodges 
of Sorrow are frequently observed. 

Perfect Prussian . A grade in- 
vented at Geneva in 1770, and belonging 
to the Noachite rites. 

Perfect Stone. A name frequently 
given to the cubic stone discovered in the 
13th Degree of Perfection, the 10th of the 




Ineffable Series. It denotes justice and 
firmness, with all the moral lessons and 
duties in which the mystic cube is calcu- 
lated to instruct us. 

Periclyte, or Paraclete. {John 
xiv. 16.) • Christ promised to send after 
him another paraclete. The followers of 
Mohammed have accepted the implication, 
claiming the newcomer to be Mohammed, 
and that he is paraclete, or illustrious. 

Persia. From late discoveries of in- 
scriptions pertaining to Cyrus, as mentioned 
in the excellent little London work, called 
Fresh Light from the Ancient Monuments 
(pp. 166-186), A. H. Sayce, M.A., it would 
appear that this king was a polytheist, and 
that he was not a king of Persia, although 
he acquired that country after his conquest 
of Astyages, b. c. 559, between the sixth and 
ninth years of Nabonidos. Cyrus was king 
of Elam. The empire he founded was not 
a Persian one ; Darius, the son of Hystas- 
pes, at a subsequent period, was the real 
founder of that kingdom. Prof. Sayce con- 
tinues : " It was only as the predecessor of 
Darius, and for the sake of intelligibility to 
the readers of a later day, that Cyrus could 
be called a king of Persia" (Ezra i. 2). 
The original words of his proclamation, 
"King of Elam," have been -changed into 
the more familiar and intelligible " King 



1014 



PERSIAN 



ADDENDUM. 



PIKE 



of Persia." Elsewhere in the Bible (Isa. 
xxi. 1-10), when the invasion of Babylon 
is described, there is no mention of Persia, 
only of Elam and Media, the ancestral do- 
minions of Cyrus. This is in strict accord- 
ance with the revelations of the Monu- 
ments, and testifies to the accuracy of the 
Old Testament records. 

Cyrus never besieged Babylon, a city fif- 
teen miles square. It opened its gates to 
his general without battle, B. c. 538. The 
description, by Herodotus belongs to the 
reign of Darius. Mr. Bosanquet asserts 
that the Darius of the Book of Daniel is 
Darius the son of Hystaspes. 

Cyrus had learned that a disaffected con- 
quered people imported into a kingdom was 
a constant menace and danger, and he re- 
turned the Jewish exiles to Jerusalem to 
rebuild their city and be a fortress and 
check upon Egypt. The nations which had 
been brought from East and West were re- 
stored to their lands along with their gods. 
So it was with the captives of Judah. His 
dominions extended from the Hellespont 
almost to India. 

Cyrus was a worshipper of Merodach, 
originally the Sun-god, who is mentioned 
and intended by the name Bel, and Nebo, 
his prophet (Isa. xlvi. 1). His first act 
after acquiring Babylonia was to restore the 
Babylonian gods to their shrines, from 
which they had been removed by Nabo- 
nidos, and further asks for their interces- 
sion. The theory that Cyrus believed in 
but one supreme god — Ormudz— must be 
abandoned. God consecrated Cyrus to be 
His instrument in restoring His chosen 
people to their land, not because the king 
of Elam was a Monotheist, but because the 
period of prophecy, " ten weeks of years," 
was drawing to a close. 

These statements are made upon the au- 
thority of the three inscriptions among 
the clay documents « lately discovered in 
Babylonia by Mr. Rassam, and translated 
by Sir Henry Rawlinson and Mr. Pinches. 
The first of these is a cylinder, inscribed 
by order of Cyrus; the second a tablet, 
which describes the conquest of Babylonia 
by Cyrus ; while the third is an account 
given by Nabonidos of his restoration of 
the temple of the Moon-god at Haran, and 
of the temples of the Sun-god and of 
An unit at Sepharvaim. 

Cyrus ascended the throne B. C. 559, and 
was slain in battle against the Massage tae, 
B.C. 529. He was followed by Cambyses 
(son) until B. c. 521, when he was succeeded 
by Smerdis, a Magian usurper, who reigned 
seven months. Darius I., son of Hystaspes, 
a nobleman, conspired with six others and 
murdered Smerdis, when, by device, Darius 
obtained the throne over his companions, 



B. c. 521. ' The celebrated siege of Babylon 
lasted two years ; the city finally succumbed 
to the strategy of General Zopyrus, 516. 
Darius reigned 36 years, died B. c. 485. 

Persian Faith. See Zend Avesta. 

Philosoplms. The fourth grade of 
the First Order of the Society of Rosicru- 
cians, as practised in Europe and America. 

Phylacteries. The second funda- 
mental principle of Judaism is the wearing 
of phylacteries; termed by some writers 
Tataphoth, "ornaments," and refer to the 
law and commandments, as "Bind them 
about thy neck ; write them upon the table 
of thine head " (Prov. iii. 3 ; vi. 21 ; viii. 3). 
The phylacteries are worn on the forehead 
and arm, and are called in Hebrew Te- 
phillin, from Palal, to pray. These consist 
of two leathern boxes. One contains four 
compartments, in which are inclosed four 
portions of the law written on parchment 
and carefully folded. The box is made of 
leather pressed upon blocks of wood spe- 
cially prepared, the leather being well 
soaked in water. The following passages 
of the law are sewn into it : Ex. xiii. 1-10, 
11-16 ; Deut. vi. 4-9 ; xi. 13-21. On this 
box is the letter £> (shin), with three strokes 
for the right side, and the same letter with 
four strokes for the left side of the wearer. 
The second box has but one compartment, 
into which the same passages of Scripture 
are sewed with the sinews of animals, spe- 
cially prepared for this object. The phy- 
lacteries are bound on the forehead and 
arm by long leathern straps. The straps 
on the head must be tied in a knot shaped 
like the letter f (dalelh). The straps on 
the arm must go round it seven times, and 
three times around the middle finger, with 
a small surplus over in the form of the let- 
ter > (yod). Thus we have the >-]£>, Shad- 
dai, or Almighty. The phylacteries are 
kept in special bags, with greatest rever- 
ence, and the Rabbis assert "that the sin- 
gle precept of the phylacteries is equal to 
all the commandments." 

Pike, Albert. Born at Boston, Mass., 
December 29, 1809, and is still living and 
laboring to consummate his Masonic life 
work. After a sojourn in early life in 
Mexico, he returned to the United States 
and settled in Little Rock, Arkansas, as an 
editor and lawyer. Subsequent to the war 
of the rebellion, in which he had cast his 
fortunes with the South, he located in 
Washington, D. C, uniting with ex-Sena- 
tor Robert Johnson in the profession of the 
law, making his home, however, in Alex- 
andria. His library, in extent and selec- 
tions, is a marvel, especially in all that 
pertains to the wonders in ancient litera- 
ture. Bro. Pike is the Sov. G. Commander 
of the Southern Supreme Council, A. A. 



PINNACLES 



ADDENDUM. 



POINT 



1015 



Scottish Kite, having been elected in 1859. 
He is Prov. G. Master of the G. Lodge of 
the Royal Order of Scotland in the U. S., 
and an honorary member of almost every 
Supreme Council in the world. His stand- 
ing as a Masonic author and historian, and 
withal as a poet, is most distinguished, and 
his untiring zeal is without a parallel. 

Pinnacles. Generally ornamented 
terminations much used in Gothic archi- 
tecture. They are prominently referred 
to in the Eleventh Degree of the A. A. Scot- 
tish Eite, where the pinnacles over the 
three gates support the warning to all 
evil-doers, and give evidence of the cer- 
tainty of punishment following crime. 

Pitaka. (" Basket.") The Bible of Bud- 
dhism, containing 116 volumes, divided 
into three classes, collectively known as 
the Tripitaka or Pitakattayan, that is, the 
" Triple Basket ;" the Soutras, or discourses 
of Buddha; the Vinaga, or Discipline; 
and the Abhadharma, or Metaphysics. The 
canon was fixed about 240 b. c, and com- 
mands a following of more than one-third 
of the human race — the estimates vary 
from 340,000,000 to 500,000,000. Masoni- 
cally considered, this indeed must be a 
great Light or Trestle-Board, if it is the 
guide of the conduct and practice of so 
vast a number of our brethren ; for are not 
all men our brethren ? 

Pitdali. (Heb. mE£).) One of the 
twelve stones in the breastplate of the 
High Priest, of a yellow color. The Sans- 
krit for yellow is pita. 

Pitris. Spirits. Among the Hin- 
dus, Pitris were spirits ; so mentioned in 
the Agrouchada Parikchai, the philosoph- 
ical compendium of the Hindu spiritists, 
a scientific work giving an account of the 
creation and the Mercaba, and finally the 
Zohar ; the three principal parts of which 
treat " of the attributes of God," " of the 
world," and "of the human soul." A 
fourth part sets forth the relevancy of 
souls to each other, and the evocation of 
Pitris. The adepts of the occult sciences 
were said by the votaries of the Pitris of 
India to have "entered the garden of de- 
lights." See Parikchai, Agrouchada ; also, 
Indische Mysterien. 

Pointed Cubical Stone. The 
"Broached Thurnel" (see Mackey), men- 
tioned by Dr. George Oliver and others in 
the Tracing-Board of an Entered Appren- 
tice, and known to the French Mason as the 
pierre cubique, has an axe inserted in the 
apex. Brother William S. Rockwell con- 
sidered this feature in the Tracing-Board 
remarkable and suggestive of curious re- 
flections, and thus reasoned : " The cubic 
stone pointed with an axe driven into it, 
is strikingly similar to a peculiar hiero- 



glyphic of the Egyptians. The name of 
one of their gods is written with a deter- 




minative sign affixed to it, consisting of a 
smooth rectangular stone with a knife over 
it; but the most singular portion of the 
circumstance is, that this hieroglyphic, 
which is read by Egyptologists, Seth, is the 
symbol of falsehood and error, in contra- 
distinction to the rough (Brute) stone, 
which is the symbol of faith and truth. 
The symbol of error was the soft stone, 
which could be cut ; the symbol of truth, 
the hard stone, on which no tool could be 
used." 

Seth is the true Egyptian name of the god 
known afterward by the name of Typhon, 
at one time devoutly worshipped and pro- 
foundly venerated in the culminating 
epoch of the Pharaonic empire, as the 
monuments of Karnac and Medinet-Abou 
testify. But in time his worship was over- 
thrown, his shrines desecrated, his name and 
titles chiselled from the monumental gran- 
ite, and he himself, from being venerated 
as the giver of life and blessings to the 
rulers of Egypt, degraded from his posi- 
tion, treated as a destroying demon, and 
shunned as the personification of evil. 
This was not long before the exode of the 
children of Israel. Seth was the father 
of Judaeus and Palestinus, is the god of the 
Semitic tribes who rested on the seventh 
day, and bears the swarthy complexion, rrj 
xpoa n-vppog, of the hated race. Seth is also 
known by other names in the hieroglyphic 
legends, among the most striking of which 
is Bar, that is Bal, known to us in sacred 
history as the fatal stumbling-block of 
idolatry to the Jewish people. See Tri- 
angle and Square. 

Points, The Five. See Chromatic 
Calendar. 

Point within a Circle. An addi- 
tion to what Dr. Mackey very fully sets 
forth as an explanation of the term and 
emblem point within a circle, may be given, 
by referring to one of the oldest symbols 
among the Egyptians, and found upon 
their monuments, which was a circle cen- 
tred by an A U M, supported by two 
erect parallel serpents; the circle being 
expressive of the collective people of the 
world, protected by the parallel attributes, 
the Power and Wisdom of the Creator. 



1016 



POMME 



ADDENDUM. 



PRESS 



The Alpha and Omega, or the Ijtf-.fiXL 
representing the Egyptian omnipotent 
God, surrounded by His creation, having 
for a boundary no other limit than what 




may come within his boundless scope, his 
Wisdom and Power. At times this circle 
is represented by the Ananta (Sanskrit, 
eternity), a serpent with its tail in its mouth. 
The parallel serpents were of the cobra 
species. 

It has been suggestively said that the 
Masonic symbol refers to the circuits or 
circumambulation of the initiate about the 
sacred Altar, which supports the three 
Great Lights as a central point, while the 
brethren stand in two parallel lines. 

Pouiiiie Verte (Green Apple), Or- 
der of the. Mentioned by Mackenzie 
as an androgynous Order, instituted in 
Germany in 1780, and afterwards intro- 
duced into France. 

Pooroosb. The spirit or essence of 
Brahm in the Indian religious system. 

Portiforium. A banner like unto 
the gonfalon, used as an ensign in cathe- 
drals, and borne at the head of religious 
processions. 

Praxoeans. The followers of Prax- 
eas in the second century, who proclaimed 
a unity in God, and that He had suffered 
upon the cross. 

Press, Masonic. The number of 
the Masonic press throughout the world is 
small, but the literary ability commands 
attention. In every nation Masonry has its 
advocate and newsbearer, in the form of a 
weekly or semi-monthly chronicle of events, 
or the more sedate magazine or periodical, 
sustaining the literature of the Fraternity. 

The following schedule is, we regret to 
say, incomplete : 



The Freemason, weekly, London, Eng. 

The Freemason Chronicle, weekly, Lon- 
don, Eng. 

The Freemason's Calendar and Pocket- 
Book, published annually, for the benefit 
of the Charity Fund, under the sanction of 
the Grand Lodge of England, London, Eng. 

The Kneph, England. 

The Masonic Magazine, London, Eng. 

The Cosmopolitan Masonic Calendar, 
Diary, and Pocket-Book. Fourteenth year. 
London. George Kenning. 

Irish Freemason's Calendar and Direc- 
tory. Published by G. Lodge of Ireland, 
Dublin. Printed by S. Underwood. 

La Chaine d'Union, de Paris, weekly, 
Paris, France. 

Eepublique Maconnique, Paris, France. 

Le Monde Maconnique, Paris, France. 

Bulletin du G. Or. de France, Paris, 
France. 

Bulletin Maconnique de la G. L. Sem. 
Ecossaisse, Paris, France. 

Le Droit des Femmes, Paris, France. 

El Taller, Sevilla, Spain. 

La Refbrma, Hellin, Albacete, Spain. 

La Justicia, Madrid, Spain. 

La Humanidad, Alicante, Spain. 

Boletin Oficial de G. Orient, Spain. 

El Mallete, Barcelona, Spain. 

Groot Oosten, La Haya, Holland. 

Die Bauhiitte, Leipzig, Germany. 

The Kelet, monthly, Budapesth, Hun- 
gary. 

Bulletin of the Grand Orient of Belgium, 
Brussels. 

Bulletin Van Het, Nederlandsch. 

Triunghiul, Bucharest, Roumania. 

La Donna, Bologne, Italy. 

Alpina, Switzerland. 

Revista Pithagoras, Athens, Greece. 

Revista Tinerfe, Canary Islands. 

The Freemason, monthly, Sydney, N. 
S.W. 

Australian Freemason, Sydney, N. S. W. 

Freemason's Chronicle, monthly, Syd- 
ney, N. S. W. 

The Rough Ashlar, monthly, Adelaide. 

Victorian Freemason, weekly, Mel- 
bourne, Victoria, Australia. 

The Masonic Record of Western India, 
Allahabad, Asia. 

La Revista Masonica, monthly, Lima;, 
Peru. 

Boletin Oficial de G. Orient, Venezuela. 

La Abeja, Caracas, Venezuela. 

Aurora Escocesa, Rio Janeiro, Brazil. 

Boletin do Grande Or. do Brazil, Rio 
Janeiro, Brazil. 

La Acacia, monthly, Buenos Ayres. 

El Promoter, Baranquilla, Colombia. 

La Fraternite, Porte au Prince, Hayti. 

La Tolerance, Porte au Prince, Hayti. 

La Adelphia, Mayaguez, P. R. 



PRESS 



ADDENDUM. 



PULLEN 



1017 



El Abogado Christiano Ilustrado, Mex- 
ico. 

Boletin del Sob. Cap. Tenoch, Mexico. 

Boletin Masonica, monthly, Mexico. 

La Esperanza, City of Mexico. 

La Cadena de Union, Vera Cruz, Mexico. 

El Heraldo Mexicano, Saltillo, Mexico. 

El Diario del Hogar, City of Mexico. 

La Tolerancia, City of Mexico. 

La Trulla, organ of the Grand Logia 
" El Sol," Vera Cruz, Mexico. 

El Luveton, Coahuila, Mexico. 

El Dia, Puebla, Mexico. 

La Luz, Puebla, Mexico. 

La Gacetillan, Leon Guanajuato, Mexico. 

El Pensamiento, Yucatan, Merida. 

El Simbolismo, Tlaxcala. 

El Maestro do Escuela, Orizaba. 

La Gran Logia, Habana, Cuba. 

Luz de Aviguanabo, Habana, Cuba. 

Boletin Oficial, Colon y Cuba, Habana. 

El Oriente, semi-monthly, Habana, Cuba. 

El Oriente Avisador, Mas. de Cuba, 
Habana. 

La Luz, Habana, Cuba. 

La Escuadra, Habana, Cuba. 

Cuba Masonica, Habana, Cuba. 

La Union, Cienfuegos, Cuba. 

Boletin Oficial del Sup. Con. de Colon, 
Cuba. 

El Delta, Cienfuegos, Cuba. 

El Yucayo, Matanzas, Cuba. 

La Fraternidad, Santiago de Cuba. 

Revista Masonica, Santiago de Cuba, 

Los Tres, Regla, Cuba. 

The Canadian Craftsman, monthly mag., 
Port Hope, Ontario, Canada. 

The Freemason, Toronto, Canada. 

The Masonic Tablet, London, Ontario, 
Canada. 

The Liberal Freemason, monthly mag., 
Boston, Mass. 

Freemason's Repository, monthly, Provi- 
dence, R. I. 

Masonic Token, monthly. Portland, Me. 

Loomis' Masonic Journal, New Haven, 
Conn. 

The Masonic Chronicle, Columbus, Ohio. 

Masonic Review, Cincinnati, Ohio. 

Mystic Tie, Beverly, W. Virginia. 

Masonic Eclectic, Washington, D. C. 

The Masonic Journal, New York. 

Hebrew Leader, weekly, New York. 

N. Y. Dispatch, weekly, New York. 

El Delta, weekly, New York. 

The Brooklyn Review, weekly, Brook- 
lyn, N. Y. 

Evening Chronicle, Philadelphia, Pa. 

The Keystone, weekly, Philadelphia, Pa. 

The Progress, Vicksburg, Miss. 

Voice of Masonry, monthly, Chicago, 
111. 

Masonic Advocate, Indianapolis, Ind. 

Masonic Home Journal/Louisville, Ky. 
6C 



The Texas Freemason, Fort Worth. 
Texas. 
Priestly Vestments. The High 

Priest ministered in eight vestments, and 
the ordinary priest in four, — the tunic, draw- 
ers, bonnet, and girdle. To these the High 
Priest added the breastplate, ephod, robe, 
and golden plate, and when occasion re- 
quired the Urim and Thummim. 

Prinee of Jerusalem, Jewel of. 
Should be a gold incrustation on a lozenge- 
shaped piece of mother-of-pearl. Equipoise 
scales held by hand, sword, five stars, one 





larger than the other four, and the letters 
D and Z in Hebrew, one on either side of 
the scales. The five-pointed crown, within 
a triangle of gold, has also been used as a 
jewel of this Sixteenth Degree. 

Prince of Wales' Grand Lodge. 
About the time of the reconciliation of the 
two contending Grand Lodges in England, 
in 1813, they were called, by way of distinc- 
tion, after their Grand Masters, That of 
the " Moderns " was called the " Prince of 
Wales' Grand Lodge," and that of the 
" Ancients " the " Duke of Kent's Grand 
Lodge." The titles were used colloquially, 
and not officially. 

Proclus. Known as the successor of 
Syrianus as the head of the Athenian school. 
Born in Constantinople, 412, died at Athens, 
485. Proclus was a Neo-Platonist, and 
waged war against the new religion of Chris- 
tianity, which caused him to be banished 
from the city ; but was subsequently read- 
mitted. His works were chiefly mystical, 
such as devoting hymns to the sun, Venus, 
or the poetic muses, and so far were harm- 
less. 

Propyl sen m (also Propylon). The 
court or vestibule in front of an edifice. 

Psaterians. A sect of Arians who 
maintained, at the Council of Antioch, a. 
d. 360, that the Son was dissimilar to the 
Father in will ; that He was made from 
nothing; and that in God, creation and 
generation were synonymous terms. 

Pnllen, William Hyde. An emi- 



1018 



PUNJAUB 



ADDENDUM. 



RAPHAEL 



nent and accomplished craftsman of Eng- 
land, who has become renowned among 
English and American " workmen " for his 
excellence in the conduct of the forms and 
varied ceremonies of Masonry. 

Punjaub. Freemasonry was founded 
in Punjaub, India, in 1872, by an ardent 
Mason, W. Bro. Major Henry Basevi, but 
whose failing health caused him to forsake 
his post shortly thereafter, leaving as his 
successor Major M. Eamsay, who became 
E. W. D. Grand Master. By last returns 
received there were 21 Lodges, aggregating 
725 members. It is reported authoritatively 
that in 1879 the institution maintained, 
clothed, and educated twenty-one chil- 
dren. 

Purauas. (" Knowledge."') The text- 



books of the worshippers of Vishnu and of 
Siva, forming, with the Tantras, the basis 
of the popular creed of the Brahmanical 
Hindus. There are about 18 Puranas, and 
as many more minor works, called Upa- 
puranas, all written in Sanskrit, and founded 
to some extent upon the Mahabharata and 
Eamayana. Otherwise their date is very 
uncertain. The followers of Brahmanism 
number about 175,000,000. 

Purrah, The. A society of Sussu 
negroes exercising similar powers to, and 
for a somewhat similar purpose as, the 
Vehmgericht. 

Pursuivant. The third and lowest 
order of heraldic officers. In Masonry, 
the lowest officer in rank except the Tyler, 
if he may be termed an officer. 



Q- 



Q. (Heb. p, Q or K, Koph.) The sev- 
enteenth letter in the English and modern 
Latin alphabets. In the Phoenician or 
Ancient Hebrew its form was one circle 
within another. Its numerical value is 
100. The Canaanite signification is ear. 

Quadrivium and Triviuni. The 
seven liberal arts and sciences. The Quad- 
rivium, in the language of the schools, 
were the four lesser arts, arithmetic, music, 
geometry, and astronomy ; while the Triv- 
iuni were the triple way to eloquence by the 
study of grammar, logic, and rhetoric. 

Qualifications of Candida tes„ 
A free man, uninfluenced and unimpor- 
tuned by Masonic companions, coming of 
his own will, without expectation of re- 



ward or with sinister intention, possessing 
a favorable impress of the Brotherhood 
from whatever other source, willing to sub- 
mit to the forms and usages of the society, 
imbued with a belief in the Almighty and 
ever-living God, leading a virtuous life, 
of lawful age, yet not in dotage, and pos- 
sessed of moral courage, reasonable intelli- 
gence and education. And in the United 
States not physically blemished by mate- 
rial imperfections of the body. 

Quetzialcoatl. The Mexican idea 
of the Deity of Enlightenment. The spirit- 
man from whom they received their civili- 
zation, and for whose second coming they 
wait. Him for whom they mistook Cortez, 
and therefore welcomed him with joy. 



R. 



R. (Heb. "|, Resh.) The eighteenth 
letter in the English and other Western 
alphabets. The word Eesh signifies fore- 
head, and in the Phoenician and hiero- 
glyphic character is thus repre- 
nsented. Its numerical value is 
200, and the equivalent as a name 
of God is □in'Hj Rahum, signify- 
ing clemency. 
Rainbow, The Most Ancient 
Oi'der of the. A secret association 
existing in Moorfields in 1760. 



Raising Sheet. A term sometimes 
given to one of the common properties 
known to Master Masons. 

Ramayana. The great epic of an- 
cient India, deemed a sacred writing by 
its people, narrating the history of Eama, 
or Vishnu incarnate, and his wife Siva. 
It contains about 24,000 verses, in seven 
books, written in Sanskrit, and is ascribed 
to Valmiki, who lived about the beginning 
of the Christian era. 

Raphael. (Hebrew interpretation, 



RED 



ADDENDUM. 



ROSICRUCIANS 



1019 



" The healing of God. ,? ) The title of an 
officer in a Rose Croix Chapter. The name 
of the angel, under the Kabbalistical sys- 
tem, that governed the planet Mercury. 
A messenger. 

Red Brother. The sixth and last 
degree of the Swedenborgian system. 

Revelation, An extract from Mac- 
kenzie's Royal Masonic Cycloptedia says 
upon this subject : " With infinite learning 
and patience the author of The Book of 
God, who preserves strict anonymity, has 
endeavored to show that the work (Apoca- 
lypse) was originally revealed to a primae- 
val John, otherwise Oannes, and identical 
with the first messenger of God to man. 
This theory is sufficiently remarkable to be 
mentioned here. The Messengers, twelve 
in number, are supposed by the author to 
appear at intervals of 600 years. Thus: 
1, Adam, A. M. 3000 ; 2, Enoch, A. M. 3600; 
3, Fohi, A. M. 4200 ; 4, Brigoo, A. M. 4800 ; 
5, Zarathustra, A. M. 5400 ; 6, Thoth, A. M. 
6000 ; 7, Amosis or Moses, a. m. 6600 ; 8, 
Laotse, A. M. 7200 ; 9, Jesus, A. m. 7800 ; 
10, Mohammed, a. m. 8400 ; 11, Chengiz- 
Khan, a. m. 9000; and, 12, the twelfth 
messenger yet to be revealed, A. M. 9600." 
With the aid of this theory, the whole 
history of the world, down to our own 
days, is shown to be foretold in the Apoca- 
lypse , and although it is difficult to agree 
with the accomplished writer's conclusions, 
supported by him with an array of learn- 
ing and a sincere belief in what is stated, 
no one with any taste for these studies 
should be without this wonderful series of 
books. The same author has published, in 
two volumes, a revised edition of the Book 
of Enoch, with a commentary, and he prom- 
ises to continue, and, if possible, complete 
his design. 

Revels, Master of the. An officer 
attached to the royal or other eminent 
household, whose function it was to pre- 
side when the members and guests were at 
refreshment, physical and intellectual, to 
have charge of the amusements of the court 
or of the nobleman to whose house he was 
attached during the twelve Christmas holi- 
days. In Masonic language, the Junior 
Warden. 

Revestiary The wardrobe, or place 
for keeping sacred vestments. Distinctive 
costumes in public worship formed a part 
not only of the Jewish, but of almost all 
the ancient religions. The revestiary was 
common to them all. The Master of the 
Wardrobe became a necessity. 

Rite des Elus Coens, on Pre- 
tres. A system adopted in 1750, but 
which did not attain its full vigor until 
twenty-five years thereafter, when Lodges 
were opened in Paris, Marseilles, Bordeaux, 



and Toulouse. The devotees of Martinez 
Pasqualis, the founder, were called Mar- 
tinistes, and were partly Hermetic and 
partly Swedenborgian in their teachings. 
Martinez was a religious man, and based 
his teachings partly on the Jewish Kabbala 
and partly on hermetic supernaturalism. 
The grades were as follows: 1. Apprenti; 
2. Compagnon ; 3. Maitre ; 4. Grand Elu ; 
5. Apprenti Coen ; 6. Compagnon Coen ; 
7. Maitre Coen; 8. Grand Architecte; 9. 
Grand Commandeur. 

Rose Croix, Jewel of the. Al- 
though there are six . well-known Rose 
Croix degrees, belonging to as many sys- 
tems, the jewel has invariably remained 
the same, while the interpretation has some- 




what differed. There is here presented the 
usual jewel of a Rose Croix Knight, and 
also that of the M. Wise Sov. of an English 
Chapter. 

Rosierueians, Ancient and 
Modern. The Rosicrucian Society, in- 
stituted in the fourteenth century, was an 
extraordinary Brotherhood, exciting curios- 
ity and commanding attention and scrutiny. 
The members delved in abstruse studies : 
many became Anchorites, and were en- 
grossed in mystic philosophy and the- 
osophy. This strange Fraternity, asserted 
by some authorities to have been instituted 
by Roger Bacon near the close of the thir- 
teenth century, filled the world with renown 
as to their incomprehensible doctrines and 
presumed abilities. They claimed to be 
the exponents of the true Kabbala, as'em- 



1020 



ROSICRUCIANS 



ADDENDUM. 



ROYAL 



bracing theosophy as well as the science 
of numbers. They were said to delve in 
strange things and deep mysteries ; to be 
enwrapt in the occult sciences, sometimes 
vulgarly termed the " Black Art ; " and in 
the secrets of magic and sorcery, which are 
looked upon by the critical eyes of the 
world as tending to the supernatural, and 
a class of studies to be avoided. 

These mystics, for whom great philan- 
thropy is claimed, and not without reason, 
are heard of as early as the commencement 
of the fourteenth century, in the person of 
Raymond Lully, the renowned scholiast 
and metaphysical chemist, who proved to 
be an adept in the doctrines, taught at the 
German seat of hermetic learning in 1302, 
and who died in 131.5. Fidelity and secrecy 
were the first care of the Brotherhood. 
They claimed a kinship to the ancient 
philosophies of Egypt, the Chaldeans, the 
Magi of Persia, and even the Gymnoso- 
phists of India. They were unobtrusive 
and retiring in the extreme. They were 
learned in the principles and sciences of 
chemistry, hermeticism, magnetism, astrol- 
ogy, astronomy, and theosophy, by which 
they obtained great powers through their 
discoveries, and aimed at the universal sol- 
vent — the Philosopher's Stone — thereby 
striving to acquire the power of transmut- 
ing baser metals into silver and gold, and 
of indefinitely prolonging human life. As 
a Fraternity they were distinct from the 
Kabbalists, Illuminati, and Carbonari, and 
in this relation they have been largely and 
unpleasantly misrepresented. Ignorance 
and prejudice on the part of the learned as 
to the real purposes of the Rosicrucians, 
and as to the beneficence of that Frater- 
nity, has wrought them great injustice. 
Science is infinitely indebted to this Order. 
The renowned reviver of Oriental literature, 
John Reuchlin, who died in 1522; the 
famous philosopher and classic scholar, 
John Picus di Mirandola, who died in 
1494; the celebrated divine and distin- 
guished philosopher, Cornelius Henry 
Agrippa, who died in 1535 ; the remarka- 
ble chemist and physician, John Baptist 
Von Helmont, who died in 1644 ; and the 
famous physician and philosopher, Robert 
Fludd, who died in 1637, all attest the 
power and unquestioned prominence of the 
famous Brotherhood. It is not the part of 
wisdom to disdain the Astrological and 
Hermetic Association of Elias Ashmole, 
author of the Way to Bliss. All Europe 
was permeated by this secret organization, 
and the renown of the Brotherhood was 
preeminent about the year 1615. WessePs 
Fama Fraternitatis, the curious work Secre- 
tions Philosophice Consideratis, and Gum 
Confessione Fraternitatis, by P. A. Gabella, 



with Fludd's Apologia, the Chemische Hoch- 
zeit of Christian Rosenkreuz, by Valentine 
Andrae ; and the endless number of vol- 
umes, such as the Fama Ramissa, establish 
the high rank in which the Brotherhood 
was held. Its curious, unique, and attrac- 
tive Rosaic doctrines interested the masses 
of scholars of the sixteenth and seven- 
teenth centuries. With the Rosicrucians 
worldly grandeur faded before intellectual 
elevation. They were simple in their at- 
tire, and passed individually through the 
world unnoticed and unremarked, save by 
deeds of benevolence and humanity. 

The Modern Society of Rosicrucians was 
given its present definite form by Robert 
Wentworth Little, of 
England, but a few years 
ago ; it is founded upon 
the remains or the em-, 
bers of an old German 
association which had 
come under his obser- 
vation during some of 
his researches. Brother 
Little Anglicized it, giv- 
ing it more perfect sys- 
tem. The purpose of 
Robert Wentworth Lit- 
tle was to create a liter- 
ary organization, having 
in view a base for the 
collection and deposit 
of archaeological and 
historical subjects per- 
taining to Freemasonry, 
secret societies in gen- 
eral, and interesting 
provincial matter ; to 
inspire a greater disposi- 
tion to obtain historical 
truth and to displace 
error ; to bring to light 
much in relation to a certain class of sci- 
entists and scholars, and the results of their 
life-labors, that were gradually dying away 
in the memories of men. To accomplish 
this end he called about him some of his 
most prominent English and Scottish Ma- 
sonic friends inclined to literary pursuits, 
and they awarded their approval and hearty 
co-operation. See Rosicrucianism, Mackey. 
Royal Arch Grand Bodies in 
America. The first meeting of dele- 
gates out of which arose the General Grand 
Chapter was at Boston, October 24, 1797. 
The convention adjourned to assemble at 
Hartford, in January, 1798, and it was there 
the Grand Chapter of the Northern States 
of America was organized. Again, on the 
9th of January, 1799, an adjourned meet- 
ing was held, whereat it was resolved to 
change its name to that of " General Grand 
Royal Arch Chapter of the Northern States 




ROYAL 



ADDENDUM. 



RUSSIA 



1021 



of America." On January 9, 1806, the 
present designation was adopted, to wit : 
" The General Grand Chapter of Royal 
Arch Masonry for the U. S. of America." 
New York was determined upon as the 
place for the first convocation, September, 
1812, and the sessions to be made septen- 
nial. It failed to meet at the appointed 
time, but an important convocation was 
held in New York city on June 6, 1816. 

Joseph K. Wheeler, G. Secretary, in his 
introduction to the Records of Capitular 
Masonry in the State of Connecticut, says, 
after mentioning the names of the Chap- 
ters represented at the organization of the 
Grand Chapter in 1798 : " In tracing their 
history it will be observed that all of these 
Chapters obtained their authority from a 
Washington Chapter in the city of New 
York, with the exception of Vanderbroeck, 
No. 5," chartered at an early date, by the G. 
Chapter of New York, after which no more 
Chapters were established by any authority 
outside the jurisdiction of Connecticut ex- 
cept Lynch Chapter, No. 8, located at Read- 
ing, and Weston, which was chartered by 
the Grand Chapter of N. York, August 23, 
1801, which charter was signed by Francis 
Lynch, H. P. Grand Chapter of R. A. Ma- 
sons; James Woods, King; and Samuel 
Clark, Scribe ; which was admitted to mem- 
bership in G. Chapter of Conn., May 19, 
1808. 

It is of interest here to note that the old- 
est Chapter in New York State is Ancient, 
No. 1, whose date of origin is lost, its rec- 
ords up to 1804 having been destroyed by 
fire, but tradition fixes the year 1763. For 
years it wielded the powers of a Grand 
Chapter, and until 1799 was known as the 
Old Grand Chapter. It granted charters 
for Chapters in New York, New Jersey, 
and Connecticut. In this last named State 
it issued a charter to Lynch Chapter (see 
above), which was received into full fellow- 
ship by the G. Chapter of Connecticut, al- 
though the G. Chapter of New York had 
been in existence some time before the 
charter was issued. 

On the formation of the Grand Chapter 
of the State of New York, the numbers 1 
and 2 were left vacant for the acceptance 
of Old and Washington Chapters (which 
latter was an offspring of the former), who 
at that time refused to place themselves 
under its jurisdiction. In 1806, Old Chap- 
ter enrolled itself as " Ancient " under the 
State Grand Body, accepted the number 
one, and was further honored by having its 
H. Priest, James Woods, elected Dep. G. 
H. Priest. Also see Pennsylvania. 

Royal Arcli Masonry, Massa- 
chusetts. A statement of the origin 



and record of St. Andrew's Chapter in Bos- 
ton is to trace early Royal Arch Masonry 
in Massachusetts. The following is ex- 
tracted from Comp. Thomas Waterman's 
admirable history of St. Andrew's Royal 
Arch Chapter, the result of much earnest 
research : " The first meeting recorded of 
this Chapter was held on the 28th of Au- 
gust, 1769, and was then styled the Royal 
Arch Lodge, of which R. W. James Brown 
was Master." It is presumable this Lodge 
derived its authority from the Grand Lodge 
(Ancients) of England, as did that of the 
same name in Philadelphia, whereby it was 
authorized to confer the Holy Royal Arch 
Degree. 

Comp. Waterman adds : " It appears by 
the record that the Degrees of ' Excellent, 
Super-Excellent, and Royal Arch ' were 
conferred in the Royal Arch Lodge." Win- 
throp Gray, on April 17, 1770, was elected 
Master. On the succeeding May 14, " Most 
Worshipful Joseph Warren, Esq.," was 
made a Royal Arch Mason. No record 
appears between March 26, 1773, and 
March 20, 1789. In an old register-book, 
dated April 1, 1789, is found "Original 
members, April 1, 1789, M. E. William 
McKeen, H. P." The next recorded elec- 
tion, October 21, 1790, gives William Mc- 
Keen, R. A. Master. " On November 28, 
1793, the Degree of Mark Master was con- 
nected with the other Degrees conferred in 
the Chapter." "January 30, 1794, the 
words ' Royal Arch Chapter ' are used for 
the first time in recording the proceedings 
of the Chapter." 

" The Grand Royal Arch Chapter of Mas- 
sachusetts was organized by delegates from 
St. Andrew's Chapter, Boston, and King 
Cyrus' Chapter, Newburyport, who assem- 
bled at Masons' Hall, in the Green Dragon 
Tavern, Boston, on Tuesday, the 13th of 
March, A. D. 1798." 

Ruchiel. In the old Jewish Angel- 
ology, the name of the angel who ruled the 
air and the winds. The angel in charge of 
one of the four tests in Philosophic Ma- 
sonry. 

Russia, Secret Societies of. 
First, the Skopzis, founded about 1740, by 
SeliwanoflP, on the ruins of an anterior sect, 
the Chlysty, which was originated by a 
peasant named PhilippofF, in the seven- 
teenth century. The Skopzis practise self- 
mutilation and other horrors. They are 
rich, and abound throughout Russia and in 
Bulgaria. Second, the Montainists, who 
declare that they have a " living Christ," a 
" living Mother of God," a " living Holy 
Spirit," and twelve "living Apostles." 
Their ceremonies are peculiar and but 
little resembling those of Masonry. 



1022 



ADDENDUM. 



SALADIN 



s. 



S. (Heb. D> Samech.) The nineteenth 
letter in the English alphabet. Its numer- 
ical value is 60. The sacred application to 
the Deity is in the name Somech, *]D1D, 
Fulcieus or Firmas. The Hebrew letter 
Shin (a tooth, from its formation, \tf) is 
of the numerical value of 300. 

Saadh. One of a certain Indian sect, 
who have embraced Christianity, and who 
in some respects resemble the Quakers in 
their doctrine and mode of life. Some- 
times written saud, 

Sabbal. ("The Burthen.") The name 
of the sixth step of the mystic ladder of 
Kadosh of the A. A. Scottish Eite. 

Saeelluni. A walled inclosure with- 
out roof. An ornamental chapel within a 
church. 

Sacred Law. The first Tables of Stone, 
or Commandments, which were delivered 
to Moses on Mount Sinai, are referred to 
in a preface to the Mishna, bearing this 
tradition: "God not only delivered the 
Law to Moses on Mount Sinai, but the 
explanation of it likewise. When Moses 
came down from the Mount and entered 
into his tent, Aaron went to visit him, and 
Moses acquainted Aaron with the Laws he 
had received from God, together with the 
explanation of them. After this Aaron 
placed himself at the right hand of Moses, 
and Eleazar and Ithamar (the sons of 
Aaron) were admitted, to whom Moses 
repeated what he had just before told to 
Aaron. These being seated, the one on 
the right hand, the other on the left hand 
of Moses, the seventy elders of Israel, who 
compose the Sanhedrim, came in, and 
Moses again declared the same laws to 
them, as he had done before to Aaron and 
his sons. Lastly, all who pleased of the 
common people were invited to enter, and 
Moses instructed them likewise in the same 
manner as the rest. So that Aaron heard 
four times what Moses had been taught by 
God upon Mount Sinai, Eleazar and Itha- 
mar three times, the seventy elders twice, 
and the people once. Moses afterwards 
reduced the laws which he had received 
into writing, but not the explanation of 
them. These he thought it sufficient to 
trust to the memories of the above-men- 
tioned persons, who, being perfectly in- 
structed in them, delivered them to their 
children, and these again to theirs, from 
age to age." 

The Sacred Law is repeated in the ritual 
of the Fourteenth Degree A. A. Scottish 
Rite. 

Sadda. (Persian Saddar, the hundred 
gates.) A work in the Persian tongue, 



being a summary of the Avesta, or sacred 
books. 

Saddneees. (Zedukim.) A sect 
called from its founder Sadoc, who lived 
about 250 years b. c. They denied the 
resurrection, a future state, and the exist- 
ence of angels. The Sadducees are often 
mentioned in the New Testament, the 
Talmud, and the Midrash. The tenets 
of the Sadducees are noticed as contrasted 
with those of the Pharisees. While Jesus 
condemned the Sadducees and Pharisees, 
he is nowhere found criticising the acts/ 
words, or doctrines of the third sect of the 
Jews, the Essenes ; wherefore, it has been 
strongly favored that Jesus was himself 
one of the last-named sect, who in many 
excellent qualities resembled Freemasons. 
Sagitta. The keystone of an arch. 
The abscissa of a curve. 

Saint Andrew. 
Brother of St. Peter 
and one of the twelve 
Apostles. He is held 
in high reverence by 
the Scotch, Swedes, 
and Russians. Tra- 
dition says he was 
crucified on a cross 
thus shaped, X- Or- 
ders of knighthood 
have been established 
in his name. See 
Knights of St. Andrew, 
Mackey. 

Saint Cons tan - 
tine, Order of. 
Presumed to have been founded by the 
Emperor Isaac Angelus Comnenus, in 
1190. 

Sakinat. The Divine presence. The 
Shekinah, which see. 

Sakti. The female energy of Brahma, 
of Vishnu, or especially of Siva. This 
lascivious worship was inculcated in the 
Tantra (" Instrument of Faith "), a San- 
skrit work, found under various forms, and 
regarded by its numerous Brahmanical and 
other followers as a " fifth Veda." 

Salaam. The name of the Arabic 
form of salutation, which is by bowing 
the head and bringing the extended arms 
from the sides until the thumbs touch, the 
palms being down. 

Saladin. More properly Salah-ed- 
din, Yussuf ibn Ayub, the Sultan of Egypt 
and Syria, in the time of Richard Coeur- 
de-Lion, and the founder gf the Ayubite 
dynasty., As the great Moslem hero of the 
third Crusade, and the beau-ideal of Mos- 
lem chivalry, he is one of the most impos- 




SANDALPHON 



ADDENDUM. 



SERAPHIM 



1023 



ing characters presented to us by the his- 
tory of that period. Born at Takreit, 1137 ; 
died at Damascus, 1193. In his manhood 
he had entered the service of Noureddin. 
He became Grand Vizier of the Fatimite 
Calif, and received the title of " the Vic- 
torious Prince." At Noureddin's death, 
Salah-ed-din combated the succession and 
became the Sultan of Syria and Egypt. 
For ten succeeding years he was in petty 
warfare with the Christians, until at Tibe- 
rias, in 1187, the Christians were terribly 
punished for plundering a wealthy caravan 
on its way to Mecca. The king of Jeru- 
salem, two Grand Masters, and many war- 
riors were taken captive, Jerusalem stormed, 
and many fortifications reduced. This 
roused Western Europe; the kings of 
France and England, with a mighty host, 
soon made their appearance; they cap- 
tured Acre in 1191, and Richard Cceur- de- 
Lion, with an invading force, twice de- 
feated the Sultan, and obtained a treaty in 
1192, by which the coast from Jaffa to 
Tyre was yielded to the Christians. 

Salah-ed-din becomes a prominent char- 
acter in two of the Consistorial degrees of 
the A. A. Scottish Rite, mainly exemplify- 
ing the universality of Masonry. 

Sandalplion. In the Rabbinical 
system of Angelology, one of the three 
angels who receive the prayers of the Is- 
raelites and weave crowns from them. 
Longfellow availed himself of this idea in 
one of his most beautiful poems. 

Sardinia. Freemasonry was intro- 
duced into this kingdom in 1739, when 
Piedmont and Savoy were made a province. 

Sastra. One of the sacred books of 
the Hindu law. 

Sat B'liai, Royal Oriental Or- 
der of* the. Said to have originated in 
India, and so named after a bird held sa- 
cred by the Hindus, whose flight, invariably 
in sevens, has obtained for the Society the 
appellation of the " Seven Brethren," hence 




the name. It embosoms seven degrees — 
Arch Censor, Arch Courier, Arch Minister, 



Arch Herald, Arch Scribe, Arch Auditor, 
and Arch Mute. It promises overmuch. 

The foregoing figure is termed the Mys- 
tery of the Apex. 

Saxony. The first Masonic Lodge in 
Saxony appeared at Dresden, in 1733; 
within four years thereafter two others had 
been established in Leipzig and Altenburg. 
The Grand Body was formed in 1812. 

Selior-Iiaban. ("White Ox," or 
morally, "Innocence.") The name of the 
Second step of the Mystic Ladder of Ka- 
dosh of the A. A. Scottish Rite. 

Scorpion. A genus of Arachnida, of 
numerous species, with an elongated body, 
but no marked division between the thorax 
and abdomen. Those of the south of Europe 
and on the borders of the Mediterranean 
have six eyes. This reptile, dreaded by 
the Egyptian, was sacred to the goddess 
Selk, and was solemnly cursed in all tem- 
ples once a year. 

Scottish Rite, A. A. See Supreme 
Councils. 

Scroll. The written portion of the 
Jewish law, read at stated periods before 
the congregation, and preserved in the syn- 
agogue with great security. 

Sefidd Schamagan. A secret Mos- 
lem Society, called also the Candidati, from 
being clothed in white. They taught that 
the wicked would be transformed, after 
death, into beasts, while the good would be 
reabsorbed into the Divine Creator. The 
chief was known as the Veiled Prophet. 

Sejjin. The Arabic register of all the 
wicked, also the title of the residence of 
Eblis. 

Selamu Aleikum, Es. The Ara- 
bic salutation of " Peace be with you ; " 
which meets with the response "Aleikum 
es Selaarn." These expressions are promi- 
nently in use by ancient Arabic associations. 

Semelius. An officer in the Sixth 
Degree of the Modern French Rite, known 
as the Grand Master of Dispatches. 

Senses, Seven. See Man. 

Sephora. Wife of Moses, and daugh- 
ter of Raguel or Jethro, Priest of Midian. 
Mentioned in the Fourth Degree of the 
French Rite of Adoption. 

Serapliiin. (Heb., D'SHEM Sin- 
gular Seraph, signifying " burning, fiery." 
Celestial beings in attendance upon Jeho- 
vah, mentioned by Isaiah. Similar to the 
Cherubim, having the human form, face, 
voice, two hands, and two feet, but six 
wings, with four of which they cover their 
face and feet — as a sign of reverence — 
while with two they fly. Their specific 
office is to sing the praises of the Holy One, 
and convey messages from heaven to earth. 

Serapliiin, Order of. A Swedish 
Rite, instituted in 1334, revived in 1748. 



1024 



SETTING-MAUL 



ADDENDUM. 



SEVEN 




The number of knights, exclusive of the 
royal family, was twenty-four. 

Setting-Maul. A wooden hammer 
used by Operative Masons to "set" the 
stones in their proper positions. It is in 
Speculative Masonry a symbol, in the 
Third Degree, reminding us of the death 
of the builder of the Temple, which is said 
to have been effected by this instrument. 
In some Lodges it is very improperly used 
by the Master as his gavel, from which it 
totally differs in form and in symbolic sig- 
nification. The gavel is a symbol of order 
and decorum; the setting-maul, of death 
by violence. 

Seven. The sun was naturally the 
great central planet of the ancient seven, 
and is ever represented as the central light 
of the seven in the branched candlestick. 
Of the days of the week one was known as 
Sol's day, or Sun- 
day, and as the Sun 
was the son of Sat- 
urn, he was ush- 
ered in by his father 
Saturn (or Satur- 
day), whom he su- 
perseded. The Jews 
got their Sabbath 
from the Babylo- 
nians about 700 b. c. 
(A?ic. Faiths, p. 863 ; 
also see Philo Judaeus, Josephus, and Clem- 
ent of Alexandria), while Sol's day dates 
from time immemorial, and was always a 
sacred one. In a phallic sense, when the 
sun has been in conjunction with the 
moon, he only leaves Luna after impreg- 
nation, and as Forlong, in his Rivers of 
Life, expresses it, " the young sun is that 
faint globe we so often see in the arms of 
the new moon," which is in gestation with 
the sun. The occult meaning of the word 
Mi-mi perhaps is here revealed, as men- 
tioned in 2 Kings xviii. 27, being defined 
Firewater. Mi is the name of the sun, and 
as well signifies gold. It is designated in 
the musical scale, and is also the name of 
fire in Burmese, Siamese, and cognate 
tongues, as mentioned by Forlong in treat- 
ing of the Early Faiths of Western Asia 
(Vol. II., p. 65). 

Next to the sun in beauty and splendor 
the moon leads all the hosts of heaven. 
And the Occidental, as well as the Oriental, 
nations were strongly moved in their 
imaginations by the awful majesty, the sol- 
emn silence, and the grandeur of that 
brilliant body progressing nightly through 
the starry vault : from the distant plains 
of India to ancient Egypt, and even those 
far-off lands where the Incas ruled, altars 
were erected to the worship of the Moon. 
On every seventh day the moon assumed a 



new phase, which gave rise to festivals to 
Luna being correspondingly celebrated ; 
the day so set apart was known as Moon- 
day, or the second day of the week, that 
following Sun-d&y. "The Moon, whose 
phases marked and appointed their holy 
days " (Cicero, Tusculan Disputations, 
Book I., ch. 28). In the Hebrew, Syrian, 
Persian, Phoenician, Chaldean, and Saxon, 
the word Seven signifies full or complete, 
and every seventh day after the first quar- 
ter the moon is complete in its change. 
In all countries the moon is best known 
under the beautiful figure of the unveiling 
Queen of Heaven. 




The relative values of Seven in the 
musical scale and in the ancient planetary 
formula are as follows : 

Si . . Moon . . Silver. 

Ut . . Mercury . Quicksilver. 

Re . . Venus . . Copper. 

Mi . . Sun . . Gold. 

Fa . . Mars . . Iron. 

Sol . . Jupiter. . Tin. 

La . . Saturn . . Lead. 
The eminent professor of music, Carl 
Bergstein, in connection herewith, fur- 
nishes the information that Guido Are- 
tinus, Monk, in the eleventh century, the 
great reformer of music, invented the staff, 
several keys, and the names ut, re, mi, fa, 
sol, la, si ; they being taken from a prayer 
to St. John to protect the voice, running 
thus, 

Ut queant laxis ifesonare fibris 

Mirsb gestorum Famuli tuorum 

Solve polluti iabii reatum, Sancte Johannes. 

The literal translation of which would be 
rendered : 



SEVEN 



ADDENDUM. 



SILENT 



1025 



"For that (or to enable) with expanded breast 
Thy servants are able to sing the praise of Thy 
Deeds, forgive the polluted lips the sins 
uttered." 

The syllable ut has since been changed for 
the more satisfactory do. 

In the year 1562 there was printed at 
Leipzig a work entitled Heptalogium Virgilii 
Salsburgensis, in honor of the number seven. 
It consists of seven parts, each embracing 
seven divisions. In 1624 appeared in Lon- 
don a curious work on the subject of num- 
bers, bearing the following title, " The Secret 
of Numbers according to Theological, Arith- 
metical, Geometrical, and Harmonical Com- 
putation ; drawn, for the better part, out of 
those Ancients, as ivell as Neoteriques. Pleas- 
ing to read, profitable to understand, open- 
ing themselves to the capacities of both 
learned and unlearned; being no other 
than a key to lead men to any doctrinal 
knowledge whatsoever." In the ninth 
chapter the author has given many nota- 
ble opinions from learned men, to prove 
the excellency of the number seven. 
" First, it neither begets nor is begotten, 
according to the saying of Philo. Some 
numbers, indeed, within the compass of 
ten, beget, but are not begotten ; and that 
is the unarie. Others are begotten, but 
beget not, as the octonarie. Only the sep- 
tenaries have a prerogative above them all, 
neither begets nor is begotten. This is its 
first divinity or perfection. Secondly, this 
is a harmonica! number, and the well and 
fountain of that fair and lovely Sigamma, 
because it includeth within itself all man- 
ner of harmony. Thirdly, it is a theologi- 
cal number, consisting of perfection. 
Fourthly, because of its compositure; for 
it is compounded of the first two perfect 
numbers equal and unequal, three and four ; 
for the number two, consisting of repeated 
unity, which is no number, is not perfect. 
Now every one of these being excellent of 
themselves (as hath been demonstrated), 
how can this number be but far more ex- 
cellent, consisting of them all, and partici- 
pating, as it were, of all their excellent 
virtues?" 

Hippocrates says that the septenary 
number, by its occult virtue, tends to the 
accomplishment of all things, is the dis- 
penser of life and fountain of all its changes ; 
and, like Shakespeare, he divides the life 
of man into seven ages. In seven months 
a child may be born and live, and not be- 
fore. Anciently a child was not named 
before seven days, not being accounted 
fully to have life before that periodical day. 
The teeth spring out in the seventh month, 
and are renewed in the seventh year, when 
infancy is changed into childhood. At 
thrice seven years the faculties are devel- 
6 D "65 



oped, manhood commences, and we become 
legally competent to all civil acts; at four 
times seven man is in full possession of his 
strength ; at five times seven he is fit for 
the business of the world; at six times 
seven he becomes grave and wise, or never ; 
at seven times seven he is in his apogee, 
and from that time he decays; at eight 
times seven he is in his first climacteric; 
at nine times seven, or sixty-three, he is in 
his grand climacteric, or years of danger ; 
and ten times seven, or threescore years and 
ten, has, by the Royal Prophet, been pro- 
nounced the natural period of human life. 

Shalal Shalom Abi. (Hebrew, 
^N whit? HlV, Diripuit pacem patri.) A 
covered word in the Fifteenth Degree of 
the A. A. Scottish Rite. 

Shalasb Esriin. (Heb. Dntyy \thv-) 
"Twenty-three," and refers to a day in the 
month Adar, noted in the Sixteenth De- 
gree of the A. A. Scottish Rite. 

Shaster. ("Instruction.") Any book 
held more or less sacred among the Hindus, 
whether included in the Sruti or not. The 
Great Shasters comprise the Vedas, the 
Upavedas, and the Vedangas, with their 
appended works of learning, including the 
Puranas, the Ramayana, and the Maha- 
bharata. 

Shebat. (fD.EM The fifth month 
of the Hebrew civil year, and correspond- 
ing with the months January and Febru- 
ary, beginning with the new moon of the 
former. 

Shelnin lecka. The password of 
the Order of Felicity. It is of Arabic 
root, signifying, " Peace be with you ! " 

Sheuiitic. One of the three histori- 
cal divisions of religion — the other two 
being the Turanian and the Aryan — and 
embraces M'osaism, Christianity, the Ed- 
daic Code, and Moslemism. 

Sherinah, Insect. See Insect Sher- 
mah. 

Shesha. The seven-headed serpent 
floating in the cosmical ocean, upon which 
the throne of Brahma rested. 

Shinto. The national worship of the 
Japanese, and signifies the "path of the 
gods." It is presumed to be more ancient 
than the days of King Solomon, and is 
analogous to sun worship. 

Shonlkain. (Heb. \yiW, Fimbrio, 
possessionis.) Stolkin, mentioned in thfe 
Ninth and other Degrees of the A. A. Scot- 
tish Rite. 

Sijel, Al. The recording angel in Is- 
lam. 

Silent Brotherhood. Dwellers in 
the priories of Clugny and Hirsau in the 
eleventh century were placed under rigid 
discipline as to speech. Those of Clugny 
were the first to adopt the system of signs 



1026 



SILO AM 



ADDENDUM. 



SOLOMON'S 



fpr daily intercommunication, which sys- j 
tern, by consent or permissal, granted after j 
application through three special messen- I 
gersfrom the priory of Hirsan, was adopted 
by that priory in all its elaborateness, and 
indeed enlarged and perfected by the well- 
known Abbot William. The doctrine of a 
perfect silence in such extensive communi- 
ties became noteworthy in history. These 
earnest and devoted men, under strong dis- 
cipline, as "Conversi or barbatif raters" were 
encouraged by the abbeys of the Middle 
Ages. Their labors were conducted in 
companies of ten each, under deans of the 
monastery, who were in turn instructed by 
wardens and superiors. 

. Siloain Inscription. An inscrip- 
tion accidentally discovered in 1880 by a 
native pupil of Mr. Schick, a German ar- 
chitect, who had long settled in Jerusalem. 
It is chiselled in the rock that forms the 
southern wall of the channel which opens 
out upon the ancient Pool of Siloam, and is 
partly concealed by the water. The present 
modern pool includes the older reservoir, 
supplied with water by an excavated tun- 
nel, 1708 yards long, communicating with 
the Spring of the Virgin, which is cut 
through the ridge that forms the southern 
part of the Temple Hill. The pool is on 
the opposite side of the ridge, at the mouth 
of the Tyropoeon (Cheesemakers) valley, 
which is now filled with rubbish, and 
largely built over. 

The inscription is on an artificial tablet 
in the rock, about nineteen feet from the 
opening upon the pool. The first intelli- 
gible copy was made by Prof. A. H. Sayce, 
whose admirable little work, called Fresh 
Light from the Ancient Monuments, gives 
full details. Dr. Guthe, in March, 1881, 
made a complete facsimile of the six lines, 
which read thus : 

" (Behold) the excavation ! now this is 
the history of the excavation. While the 
excavators were still lifting up the pick, 
each towards his neighbor, and while there 
were yet three cubits to (excavate, there 
was heard) the voice of one man calling to 
his neighbor, for there was an excess in 
the rock on the right hand (and on the left). 
And after that on the day of excavating, 
the excavators had struck pick against pick, 
one against the other, the waters flowed 
from the spring to the pool for a distance 
of 1200 cubits. And (part) of a cubit was 
the height of the rock over the head of the 
excavators." 

The engineering skill must have been 
considerable, as the work was tortuous, and 
yet the excavators met at the middle. 
There is no date, but the form of the let- 
ters show the age to be nearly that of the 
Moabite stone. Scholars place the date 



during the reign of Hezekiah. " He made 
the pool and the aqueduct, and brought the 
water into the city " (2 Kings xx. 20, Heb. 
B.). The discovery was an important one. 
Prof. Sayce deduces the following: "That 
the modern city of Jerusalem occupies very 
little of the same ground as the ancient 
one ; the latter stood entirely on the rising 
ground to the east of the Tyropoeon valley, 
the northern portion of which is at present 
occupied by the Mosque of Omar, while 
the southern portion is uninhabited. The 
Tyropoeon valley itself must be the Valley 
of the Sons of Hinnom, where the idolaters 
of Jerusalem burnt their children in the 
fire to Moloch. It must be in the southern 
cliff of this valley that the tombs of the 
kings are situated," they being buried un- 
der the rubbish with which the valley is 
filled; and "among this rubbish must be 
the remains of the city and temple de- 
stroyed by Nebuchadnezzar. - Here, as well 
as in the now obliterated Valley of the 
Cheesemakers, probably lie the relics of 
the dynasty of David." 

Hebrew inscriptions of an early date have 
hitherto long been sought for in vain. 
Seals and fragmentary inscriptions have 
heretofore been discovered. Several of 
these seals have been found in Babylonia 
and Mesopotamia, and are regarded as 
memorials of the Jewish exiles; but the 
Schick discovery gives us a writing cer- 
tainly as old as the time of Isaiah. 

Simorgh. A monstrous griffin, guar- 
dian of the Persian mysteries. 

Sirat, As or Al. See Al-Sirat. 

" Sit Iaix et l,ux Fuit." A motto 
frequently used in Masonry, although some- 
times written, " Lux Fiat et Lux Fit," sig- 
nifying, " Let there be light, and there 
was light ;" the strict translation from the 
Hebrew continues, " And the Lord took 
care of the light, that it was useful, and 
he divided the light from the darkness." 

Sivan. (jVD.) The ninth month of the 
Hebrew civil year, and corresponding with 
the months May and June, beginning with 
the new moon of the former. 

Sniaragdine, Tablet of Her- 
mes. The foundation of Hermetic know- 
ledge, with an unknown author. Translated 
in the Oedipus Aegyptiacus. 

Sottas. Students in the universities 
of Islam. 

Soli Sanetissimo Saeruni. (" Sa- 
cred to the most holy Sun.") Mentioned 
in the Twenty-eighth Degree, A. A. Scot- 
tish Rite. 

Solomon's Temple and Serpent 
Worsliip. The following description 
of Solomon's Temple, by J. G. R. For- 
long, in his admirable work, Rivers of Life, 
should not be passed by in a Masonic en- 



SOLOMON'S 



ADDENDUM. 



SOLOMON'S 



1027 



cyclopaedia; his experience under many 
qualifications renders his opinion entitled 
to weighty thought, yet he rends the Ma- 
sonic ideal and great central symbol most 
wofully. 

Forlong says the Temple was a poor im- 
itation of the grand Egyptian temple near 
Edfou, 20 miles south of Thebes. This 
was 450 feet long and 140 feet broad, or 
upwards of 14 times the size of the Hebrew 
shrine, or that one of the Edfou temple 
halls would swallow up the Jewish temple, 
which was only 120 feet long, 40 broad, and 
60 high ; with a tower porch 40 x 20 feet 
and 240 high : and further, that it may 
have been gilt like the Buddhist temples 
in Burmah. The Holy of Holies was cut 
off with " golden chains " from the rest of 
the inner temple, and was 40 feet long ; 
shrouded and bedecked with two hooded 
serpents, called cherubim, and with chains 
and garlands, which are serpent symbols. 
The carvings, with like significancy, were 
symbolic palm-trees, open flowers, and 
cherubim, etc. Forlong continues, stating 
that " according to the Arabic, Syrian, and 
Alexandrian Bible, the porch should be 
only 20 cubits high, but let us stand to the 
orthodox Bible. That the ark-box with its 
phallic tower is in accordance with the 
whole of a Sivaik shrine ; that the tower- 
porch is but the Egyptian obelisk, or the 
Buddhist pillars, or those of Hercules which 
stood near the Phoenician temple ; or the 
spire of the Christian church. That the pil- 
lars Jachin and Boaz are within the tower- 
porch. That an altar was an ark with a 
' mercy-seat,' or place of fire and sacrifice." 

The following specifications and draw- 
ings are then given : 

" No. I. is a Ground Plan of Temple. This 
has a total length of 120 feet, of 
which the sanctum is 40 feet, and 
beyond this, but separate, is the 
spire and porch, 20 by 40 feet. 
The Molten Sea (2Chron.iv. 10) 
and a staircase appear to be on 
each side at the entrance, whilst 
in the porch is placed Jachin and 
Boaz, the chariot of the sun, etc. 
I am unable to comprehend the 
details of windows and doors, 
upper and lower stories, and par- 
titions, owing to the imperfect 
and often contradictory terms 
given in Kings and Chronicles ; but in the 
leading figures no architect can make a 
mistake. Such temples are especially com- 
mon amongst the phallic worshippers of 
southern India. A lofty entrance-porch 
usually adorns the front ; on entering we 
find phallic poles, with altars for sacrifice, 
etc.; and in the innermost recess the sanc- 
tuary or oracle of the Cultus. 



©0 0© 



4^> 



" No. II. is a Block Plan of Site, showing 
that the shrine is to be placed true east 
and west, so that the Ark or altar may see 
the morning sun of the midsummer sol- 





MR 



stice rise over Mount Olivet, with a ray 
which bisects the inner and outer walls of 
the inclosure, which I take to be trape- 
zoidal in form, owing to the course of the 
cliffs that bound the summit eastwardly. 

"No. III. is a Longitudinal Section of 
Temple. This gives details of spire and 
position of the phalli, Jachin and Boaz, 
and determines their height as something 
between 50 and 60 feet, also the elevation, 
etc., of the sanctum and oracle. The ark 
having been early lost, I place a plain 
maha-deva or stone, which the Rev. T. 
Wilson tells us was all that existed in 
the second temple. 

"No. IV. is a Front 

Section of Porch. This 

shows its appearance 

from the front, with the 

relative heights of tem- 
ple in two stories ; but 

the chroniclers are here 

very defective, one mak- 
ing the sanctum portion 

lower than the rest by 

10 feet or so. " 

J. G. E. Forlong 

adopts two feet to a 

Solomon's cubit, which 

is the amount allowed 



A 





by Sir Isaac Newton, and has been ap- 
proved by eminent authority. At the en- 
trance of the Temple stood the mighty 
Baal, represented by chariots with horses 
yoked, whilst ever around him and in the 



1028 



SON 



ADDENDUM. 



ST. ANTHONY 



courts, sacred then to all heaven's other 
orbs, were his priests, called chemorim, 
burning incense to the sun, moon, and 
twelve zodiac constellations. There also 
sat the temple- women weaving hangings, 
which symbolized serpents. At the gate 
of this " holy city of David and Solomon," 
where lived Joshua, the governor, were the 
" high places " to phallic-worship, as Hin- 
dostan so well knows these, at the entering 
in of all her cities. In "the valley of 
the sons of Hinnom " the drums of Tophim 
were ever sounding, to drown from the ears 
of loving but fanatical parents the wails 
and shrieks of their offspring, consigned 
by ruthless and bloody priests into the red 
hot stomach of the great brass god Moloch, 
or else clasped by his horrid arms to his 
burning frame. See Temple. 

Son of Hiram. A mixed tradition 
states that Aynon was a son of Hiram 
Abif, and was appointed master of the 
workmen who hewed the cedars and shaped 
the timber for the temple, and was recog- 
nized for his geometrical knowledge and 
skill as an engraver. 

Soter. An appellation implying " Sa- 
viour." 

Spencer Manuscript. Bro. Rich- 
ard Spencer, the celebrated Masonic bibli- 
opolist of London, in the preface to his re- 
print of The Old Constitutions, published in 
1871, says he possesses a Masonic tract of 
twenty pages, printed in quarto, the title 
of which is as follows: "The beginning 
and the first foundation of the most worthy 
Craft of Masonry, with the charges there- 
unto belonging. By a deceased Brother, 
for the benefit of his widow. London: 
printed for Mrs. Dodd at the Peacock, with- 
out Temple Bar, 1739. Price sixpence." 
This, he thinks, is very like the Constitu- 
tions o/1726, printed by him in 1870, and 
is apparently copied from a similar manu- 
script. The tract to which Bro. Spencer 
refers has not been reprinted by him, but 
the unknown manuscript of which it is 
supposed to be a copy has been entitled the 
Spencer Manuscript. 

Squarmen. The companies of 
wrights, slaters, etc., in Scotland, in the 
seventeenth century, were called " Squar- 
men." They had ceremonies of initiation, 
and a word, sign, and grip, like the Ma- 
sons. Lyon {Hist of the L. at Edinb., 
p. 23) says: "The 'Squarnien Word' was 
given in conclaves of journeymen and ap- 
prentices, wrights, slaters, etc., in a cere- 
mony in which the aspirant was blind- 
folded and otherwise ' prepared ; ' he was 
sworn to secrecy, had word, grip, and sign 
communicated to him, and was afterward 
invested with a leather apron. The en- 
trance to the apartment, usually a public 



St. Anthony. 



house, in which the ' brithering ' was per- 
formed, was guarded, and all who passed 
had to give the grip. The fees were spent 
in the entertaining of the brethren present. 
Like the Masons, the Squarmen admitted 
non-operatives." In the St. Clair charter 
of 1628, among the representatives of the 
Masonic Lodges, we find the signature of 
" George Liddell, deakin of squarmen and 
now quartermaistir." This would show 
that there must have been an intimate 
connection between the two societies or 
crafts. 

Sruti. ("Revelation.") A collective 
name of those Sanskrit writings supposed 
by the Hindus to have been revealed by a 
deity, and applied at first only to the Vedic 
Mantras and Brahmanas, but afterward 
extended to the older Upanishads. 

St. Alban's Regulations. The 
regulations said to have been made by St. 
Alban for the government of the craft are 
referred to in the Stone MSS. cited by An- 
derson, in his second edition (p. 57), and 
afterwards by Preston. See /St. Alban, in 
body of this work. 

An order taking its rise 
from the life and hab- 
its of St. Anthony, the 
hermit, who died about 
357. His disciples, 
called Anchorites, near 
Ethiopia, lived in aus- 
terity and solitariness 
in the desert, until 
John, emperor of Ethi- 
opia, in 370, created 
them a religious order 
of knighthood, and be- 
stowed privileges upon 
them under the title of 
St. Anthony, who was 
made patron of the 
empire. They estab- 
lished monasteries, 
adopted a black habit, 
and wore a blue cross in the shape of a Tau. 
The vow embraced chastity, defence of 
the Christian faith, to guard the empire, 
obey their superiors, and go to war when 
and wheresoever commanded. Marriage re- 
quired a license. There were two classes — 
combatants and non-combatants — the sec- 
ond class being composed of those coo old 
for military duty. Yet ere they retired 
they were required to serve three years 
against Arabian pirates, three against the 
Turks, and three against the Moors. 

The ancient monastery is in the deserts 
of Thebais, surrounded by an oval wall 
500 paces in circumference and 40 feet in 
height. It is entered by ropes let down 
from the watch house, the crane being 
turned by monks. By age, the cells, which 




ST. JOHN 



ADDENDUM. 



STATISTICS 



1029 



are four by five by seven feet, have been 
reduced from 300 to 40. Advantage had 
been taken of one of nature's curiosities 
in obtaining abundant water from a riven 
rock, which is reached through a subterra- 
neous passage of 50 paces, extending be- 
yond the walls. In France, Italy, and 
Spain there are ecclesiastical and military 
organizations styled Knights of St. An- 
thony, who wear a plain cross, the princi- 
pals a double cross. The chief seat is at 
Vienna. In the abbey rest the remains 
of St. Anthony. 

St. J oli ii 9 the Evangelist. The 
elaborate and expressive coat- of- arms of 
the German Masons, as taken from an 
authentic old drawing (Heideloff), A. d. 
1515, a representation of which will be 
found in the third volume of Gould's His- 
tory, p. 145, tends to show that Dr. Mackey 
had overlooked the same (see p. 684) when 
writing as to the age when the Evangelist 
was known to Masonry, if the German 
Masons of 1515 were legitimately our fore- 
fathers .in the Fraternity. The coat-of- 
arms has encrusted on a shield a ball, 
toward the centre of which one point of 
each of four compasses is directed, thus : 




this shield is surmounted by an ornamental 
breastplate and scroll-work of leaves, at the su- 
perior portion of which, from a ducal crown, 
issues an eagle with uplifted wings and a pen 
in its beak ; in a circle surrounding the head 
are the words " S. Johannes Evangelista." 

Statistics of Craft Masonry in the 
United States of America, and lhose countries 
lying north of the s:mie, from latest reports 
received up to July 1, 1890 : 



Grand Lodges. 


No. of Sub- 
ordinates. 


Members. 


Alabama 


*274 


8,501 


Arizona 


*5 


424 


Arkansas 


427 


13,000 


British Columbia . . . 


10 


750 


California 


241 


15,831 


Canada 


354 


20,499 


Colorado 


75 


5,252 


Connecticut 


111 


15,434 



Grand Lodges. 



Delaware 

District of Columbia . 

Florida . ■ 

Georgia 

Idaho 

Illinois 

Indiana 

Indian Territory . . . 
Iowa ........ 

Kansas 

Kentucky 

Louisiana 

Maine ........ 

Manitoba ...... 

Maryland 

Massachusetts . . . . 

Michigan 

Minnesota 

Mississippi ...... 

Missouri 

Montana 

Nebraska 

Nevada 

New Brunswick . . . 
New Hampshire . . . 

New Jersey 

New Mexico 

New York 

North Carolina . . . 
North Dakota . . . . 

Nova Scotia 

Ohio 

Oregon 

Pennsylvania . . . . 
P. E. Island , , . . . 

Quebec 

Khode Island . . . . 
South Carolina . . . 
South Dakota . . . . 

Tennessee 

Texas 

Utah 

Vermont ...... 

Virginia . . . '. . . . 

Washington 

West Virginia . . . . 

Wisconsin 

Wyoming 



No. of Sub- 
ordinate. 



Members. 



21 
•21 
*82 
297 
*12 
683 
470 

38 
441 
330 
432 
108 
191 
*15 
*88 
*223 
363 
185 
270 
537 

33 
188 

19 
*34 
*75 
164 

*8 
720 
241 

33 
*67 
488 
*51 
391 
♦12 
*68 

35 
*181 

*412 

*428 

7 

100 

231 

65 

*80 

*189 

12 



1,699 

3,946 

3,396 

13,500 

748 

42,369 

23,890 

1,375 

22,463 

17,333 

15,263 

4,259 

20,675 

1,707 

5,027 

30,110 

30,685 

12,000 

7,966 

26,945 

1,833 

9,282 

1,024 

1,885 

8,280 

13,610 

629 

75,775 

9,456 

1,464 

2,887 

34,840 

3,564 

41,170 

494 

3,050 

3,964 

5,329 

2,766 

16,155 

21,558 

491 

8,742 

9,400 

3,025 

4,070 

13,387 

650 



* From Keport of 1884. 

Statistics of Capitular Masonry— 

Koyal Arch— in the United States of America, 
to July 1, 1890. 

Grand Chapters. Members. 

Alabama 725 

Arkansas 1,689 

British Columbia 100 

California 4,650 

Canada 3,807 

Colorado 1,716 

Connecticut 44,610 

Delaware 357 

District of Columbia 1,524 

Florida 441 

Georgia 2,000 

Illinois 13,279 

Indiana 5,443 

Indian Territory 184 

Iowa 6,449 



1030 



STATISTICS 



ADDENDUM. 



STRASBURG 



Grand Chapters. Members. 

Kansas 3,917 

Kentucky 2,490 

Louisiana 584 

Maine 4,690 

Maryland 1,342 

Massachusetts 10,722 

Michigan 9,733 

Minnesota 3,600 

Mississippi , . . . 1,072 

Missouri 5,265 

Nebraska 2,418 

Nevada 353 

New Brunswick 338 

New Hampshire 2,607 

New Jersey 2,736 

New York . . 15,646 

North Carolina 603 

North Dakota 355 

Nova Scotia 517 

Ohio 12,000 

Oregon 851 

Pennsvlvania 12,467 

Quebec 435 

Rhode Island 1,957 

South Carolina 407 

South Dakota 1,095 

Tennessee 2,097 

Texas 4,235 

Utah 136 

Vermont 2,249 

Virginia 1,418 

Washington 470 

West Virginia 652 

Wisconsin 4,468 

Statistics of the Order of the 
Temple in all countries wherein it has been 
established, 1890 : 



Grand Commanderies. 



Grand Commanderies. 



Alabama, 1889 

Arkansas 

California . 

Colorado . . 

Connecticut 

N. Dakota & South Dakota . 

Georgia 

Illinois 

Indiana 

Iowa 

Kansas 

Kentucky 

Louisiana 

Maine 

Maryland 

Mass. and Rhode Island, 1889 

Michigan 

Minnesota 

Mississippi 

Missouri 

Montana 

Nebraska 

New Hampshire, 1889 . . . 

New Jersey 

New York 

North Carolina 

Ohio 

Oregon 

Pennsylvania 

Tennessee 

Texas 



Subor- 


Mem- 


dinates. 


bers. 


5 


209 


12 


350 


29 


2,475 


16 


939 


11 


1,734 


12 


689 


8 


400 


57 


7,507 


32 


2,816 


54 


3,793 


33 


2,247 


23 


1,661 


4 


375 


19 


2,324 


8 


897 


41 


8,110 


40 


4,222 


21 


2,000 


12 


244 


55 


3,253 


7 


271 


22 


1,268 


10 


1,473 


16 


1,401 


56 


8,663 


8 


231 


48 


6,351 


3 


192 


66 


8,758 


14 


912 


24 


1,420 



Utah 

Vermont 

Virginia 

Washington 

West Virginia 

Wisconsin, 1889 .... 

Wyoming, 1389 

G. Enc. subordinates, 1889 

Canada, 1890 

England and Wales, 1884 
Ireland, " 

Scotland, " 



Subor- 
dinates. 



31 

112 
44 



Mem- 
bers. 



102 
1,093 
1,064 

201 

492 
2,191 

161 
1,932 



990 
2,800 
1,100 

270 



" Stellato Sedet Solo." (" He sits 
on his starry throne.") A symbolic expres- 
sion in the Twenty-eighth Degree of the A. 
A. Scottish Eite. 

Strasburg, Constitutions of. On 
April 25, 1459, nineteen Bauhiitten, or 
Lodges, in Southern and Central Germany 
met at Ratisbon, and adopted regulations 
for the government of the German stone- 
masons. Another meeting was held shortly 
afterwards at Strasburg, where these statutes 
were definitively adopted and promulgated, 
under the title of Ordenunge der Steinmetzen 
Strassburg, or " Constitutions of the Stone- 
masons of Strasburg." They from time to 
time underwent many alterations, and were 
confirmed by Maximilian I. in 1498, and 
subsequently by many succeeding emperors. 
This old document has several times been 
printed; in 1810, by Krause, in his drei 
dltesten kunsterkunden der Freimaurerbruder- 
sehaft; in 1819, by Heldmann, in die drei 
dltesten geschichtlichenDenkmalederdeutschen 
Freimaurerbruderschaft ; in 1844, by Heide- 
loff, in his Bauhiltte des Mittelalters in ihrer 
wahren Bedeutung ; Findel also, in 1866, in- 
serted portions of it in his Geschichte der 
Freimaurerei, which work has been ably 
translated into English by Bro. D. Murray 
Lyon. 

The invocation with which these Consti- 
tutions commence is different from that of 
the English Constitutions. The latter be- 
gin thus: "The might of the Father of 
Heaven, with the wisdom of the blessed 
Son, through the grace of God and good- 
ness of the Holy Ghost, that be three per- 
sons in one Godhead, be with us," etc. 
The Strasburg Constitutions begin : " In 
the name of the Father, of the Son, and of 
the Holy Ghost, and of the gracious Mother 
Mary, and also her blessed servants, the four 
holy crowned ones of everlasting memory," 
etc. The reference to the Virgin Mary and 
to the four crowned martyrs is found in none 
of the English Constitutions except the old- 
est of them, the Halliwell MS. But Kloss 
has compared the Strasburg and the Eng- 
lish statutes, and shown the great simi- 



STRICT 



ADDENDUM. 



SUPREME 



1031 



larity in many of the regulations of both. 
(Mackey.) 

See Vouching, in the 



Strict Trial. 

body of this work. 
Stukely, I>r. 

Doctor's diary, he 



In accordance with the 
"was made a Mason, 
January 6, 1721, at the Salutation Tavern, 
Tavistock street, London, with Mr. Collins 
and Captain Rowe, who made the famous 
diving engine. 1 ' The Doctor adds : " I was 
the first person in London made a Free- 
mason in that city for many years. We had 
great difficulty to find members enough to 
perform the ceremony. Immediately upon 
that it took a run, and ran itself out of breath 
through the folly of its members." The 
Stukely papers containing the Doctor's 
diary are of continuous interest; and ac- 
cording to Rev. W. C Lukis, P. M., F. S. 
A., " Pain (or Payne) had been re-elected 
Grand Master in 1720, and Dr. Desaguliers 
was the Immediate Past Grand Master." 
The last mentioned Brother pronouncing 
the Oration on June 24, 1721, at Stationers' 
Hall: on the following St. John's Day 
(Evangelist), December 27, 1721, "We met 
at the Fountain Tavern, Strand, and by con- 
sent of the Grand Master present, Dr. Beal 
constituted a new Lodge, where I was chosen 
Master." A trite remark of Dr. Stukely as 



to symbolism, was: "The first learning of 
the world consisted chiefly of symbols, the 
wisdom of the Chaldeans, Phoenicians, 
Egyptians, Jews, of Zoroaster, Sancho- 
niathon, Pherecydes, Syrus, Pythagoras, 
Socrates, Plato, of all the ancients that have 
come to our hand, is symbolic." 

Sun of Mercy, Society of tlie. 
Of this Society little is known, but Antoine 
Joseph Pernetty, the presumed author of the 
28th Degree, A. A. Scottish Rite, became a 
devotee to it, and induced Swedenborg to 
become a member. Its central point ap- 
pears to have been Avignon and Mont- 
pellier ; and its nature Hermetic. 

Supreme Councils, A. A. Scot- 
tish Rite. These Councils are organ- 
ized in almost every country of the world, 
a number being under royal patronage, and 
in many nations are the governing power 
over all existing Masonry. A synoptical 
history of all the Supreme Councils that 
have ever existed, with the manner of 
their formation in chronological order, is 
published in the Proceedings of the Su- 
preme Council for the Northern Masonic 
Jurisdiction for 1881, pages 123-150. From 
this article is taken the following list, giv- 
ing the Supreme Councils which have re* 
ceived general recognition : 



Supreme Council. 


Grand Commander. 


Orient. 


Constituted. 


Southern Jur. U. S. A 


Albert Pike 


Charleston . 


May 31, 1801. 


France 


Louis Proal 


Paris . 


Sept. 22, 1804. 


Spain . 


Manuel de Llanos y Persi . 


Madrid 


July 4, 1811. 


Northern Jur. U. S. A 


Henry L. Palmer 


Boston 


Aug. 5, 1813. 


Belgium 


Pierre Vanhumbeek 


Bruxelles . 


Mar. 11, 1817. 


Ireland 


John F. Townshend . 


Dublin 


June 11, 1826. 


Brazil 


Dr. F. Jose Cardoza . 


Lavradio 


1829. 


Peru . 


Fr. Javier Mariatgui 


Lima . 


Nov. 2, 1830. 


New Granada 


Juan M. Grau . 


Cartagena . 


1833. 


England, Wales, etc. 


Earl of Lathom 


London 


Oct. 26, 1845. 


Scotland 


■ • . • • • 


Edinburgh . 


1846. 


Uruguay 


Carlos de Castro 


Montevideo . 


1856. 


Argentine Republic 


Domingo F. Sarmiento 


Buenos Ay res 


Sept. 13, 1858. 


Turin, of Italy . 


Dr. Timoteo Riboli . 


Turin . . . . 


1858. 


Colon (Cuba) 


Juan I. Zuazo . 


Havana 


Mar. 25, 1859. 


Mexico 


Carlos Pacheco , 


Mexico 


April 28, 1868. 


Portugal 


A. S. De Castro Guedes 


Lisbon 


Oct. 30, 1869. 


Chili . 


J. De D. M. Benevente 


Valparaiso . 


May 11, 1870 


Central America. 


Manuel A. Bonillo 


San Jose 


Nov. 27, 1870 


Greece . 


Prince Rhodokanakis 


Athens 


July 24, 1872. 


Switzerland 





Lausanne . 


Mar. 30, 1873 


Canada 


William H. Hutton . 


Hamilton . 


Oct. 16, 1874 


Egypt . 


S. A. Zola .... 


Cairo . 


1878 


Tunis . 


Gustav Desmons 


Tunis . 


May 11, 1880 



The following Supreme Councils have 
been formed, but have not received formal 
recognition and the courtesy of an exchange 
of representation ; Dominican Republic, 
Florence, Hungary, Luxembourg, Naples, 
Palermo, Rome, Turkey, and Venezuela. 
The number of these Supreme. Bodies ac- 
complishes 33. 

On the 22d of September, 1875, a con- 
gress of the various Supreme Councils was 



convened at Lausanne, Switzerland, to con- 
sider such matters as might then and there 
be submitted for consideration and united 
action, and be deemed for the general bene- 
fit of the Rite. Much speculation and lack 
of confidence was the result among many 
of the invited participants lest they might 
be committed by uniting in the conference. 
The Congress, however, was held, and a 
declaration of principles set forth. There 



1032 



SUPREME 



ADDENDUM. 



SYSTYLE 



was also stipulated and agreed upon a 
treaty, involving highly important meas- 
ures, embraced within 23 articles, which 
was concluded September 22, 1875. "The 
intimate alliance and confederation of the 
contracting Masonic powers extended and 
extends under their auspices to all the sub- 
ordinates and to all true and faithful Ma- 
sons of their respective jurisdictions." 
"Whoever may have illegitimately and 
irregularly received any Degree of the A. 
A. Scottish Rite can nowhere enjoy the 
prerogatives of a Freemason until he has 
been lawfully healed by the regular Su- 
preme Council of his own country." The 
confederated powers again recognized and 
proclaimed as Grand Constitutions of the A. 
A. Scottish Rite, the constitutions and stat- 
utes adopted May 1, 1876, with the modifi- 
cations and " Tiler " adopted by the Congress 
of Lausanne, the 22d of September, 1875. 
The declaration and articles were signed 
by representatives of eighteen Supreme 
Councils, who recognized the territorial 
jurisdictions of the following Supreme 
Councils, to wit : 



Northern Jur., U. S. 

Central America, 

Belgium, 

Chili, 

Scotland, 

France, 

Hungary, 

Italy, 

Peru, 

Argentine Republic, 

Uruguay. 



Southern Jur., U. S. 

England, 

Canada, 

Colon, 

U. S. of Colombia, 

Greece, 

Ireland, 

Mexico, 

Portugal, 

Switzerland, 

Venezuela. 



The same delegates, by virtue of the plen- 
ary powers they held, and by which they 
were justified, promised, for their princi- 
pals, to maintain and defend with all their 
power, to preserve, and cause to be ob- 
served and respected, not only the terri- 
torial jurisdiction of the Confederated Su- 
preme Councils represented in the said 
Congress at Lausanne, and the parties 
therein contracting, but also the territorial 
jurisdiction of the other Supreme Councils 
named in the foregoing table. 

It is not possible to give statistics as to 
the number of the A. A. Scottish Rite Ma- 
sons in the world, but calculating those, 
of whatever degree, who are governed by 
Supreme Councils in the different nations, 
it is but reasonable to presume one-half of 
the entire Fraternity is of that Rite, and 
as a matter of extensiveness, it is par ex- 
cellence the Universal Rite. In many na- 
tions there is no other Rite known, and 
therein it confers all the degrees of its sys- 
tem, including the first three. Among the 
English speaking Masons, it builds its 
structure upon the York or the American 
system of three degrees. 



In the United States the number of this 
Rite, enrolled and unenrolled, will approx- 
imate twenty-five thousand in the two Ju- 
risdictions. Its organizations are to be 
found in every prominent city and many 
towns, and in numerous instances possess- 
ing and occupying temples built specially 
to accommodate its own peculiar forms, 
elegant of structure and in appointments, 
and of great financial value. 

The progress of this Rite in the last half 
century has been most remarkable, and its 
future appears without a cloud. 

Sword, Revolving. With the Cher- 
ubim, Yahveh stationed at the gate of 
Eden, "to keep the way of the tree of 
Life," the lahat ha'hereb hammithhappeketh, 
" The revolving phenomenon of the curved 
sword," or " the flaming blade of the sword 
which turns." There were two cherubim, 
one at each side of the gate. These angels, 
or winged bulls, did not hold the weapon 
in their hands, but it was apart, separate 
from them. The lahat ha'hereb was en- 
dowed with proper motion, or turned upon 
itself. There was but one, and presuma- 
bly it was between the cherubim, suspend- 
ed at a certain height in the air. Prof. 
Lenormant, in speaking of this terrible 
weapon, states, that "the circumference, 
which was turned fully upon the spectator, 
could have been full of eyes all around, and 
that when the prophet says ' that they had 
a circumference and a height that were 
dreadful,' the second dimension refers to 
the breadth of their rims," and when ad- 
vancing with the cherubim against the ir- 
reverent intruder at the forbidden gate, it 
would strike and cut him in pieces as soon 
as it should graze him. The symbolism 
of this instrument has been fixed by Obry 
as the tchakra of India, which is a disk 
with sharp edges, hollow at the centre, 
which is flung horizontally, after having 
been whirled around the fingers. "A weap- 
on for slinging, shaped like a disk, mov- 
ing horizontally with a gyratory motion, 
like that of a waterspout, having a hollow 
centre, that the tips of the fingers can pass 
through, whence seven divergent rays issue 
toward a circumference, about which are 
studded fifty sharp points." See Cheru- 
bim. 

Syrian Rite. A religious sect which 
had its origin in Syria, and which was an- 
ciently comprehended in the patriarchates 
of Antioch and of Jerusalem. It was an ex- 
ceedingly flourishing system. Before the 
end of the fourth century it numbered 119 
distinct sees, with a population of several 
millions. The liturgy is known as the Lit- 
urgy of St. James. 

Systyle. An arrangement of columns 
in which the intercolumniation is equal to 
the diameter of the column. 



ADDENDUM 



TEMPLE 



1033 



To 



T. The twentieth letter of the English 
alphabet, and the twenty-second and last 
of the Hebrew. As a symbol, it is con- 
spicuous in Masonry. Its numerical value 
as JO, Teth, is 9, but as ft, Thau, it is 400. 
See Tau, Mackey. 

Tabaor. Toffet. Edom. Three obso- 
lete names which are sometimes given to 
the three Elect in the Eleventh degree in 
the A. A. Scottish Rite. 

Tablets, Engraved. A designation 
frequently used in the A. A. Scottish Rite 
for the book of minutes or record; as in 
the Rose Croix Chapter is used the term 
v ' engraved columns." 




Talitb. An oblong shawl worn over 
the head or shoulders, named, from its 
having four corners, the arba canphoth. 
It is also called tsitsith, from the fringes 
on which its holiness depends. The talith 
is made of wool or camel's hair. The wool 
fringe is carefully shorn and specially spun. 
Four threads, one of which must be blue, 
are passed through eyelet holes made in 
the four corners. The threads being 
double make eight. Seven are of equal 
length ; the eighth must twist five times 
round the rest and be tied into five knots, 
and yet remain equal in length to the 
other seven. The five knots and eight 
6E 



threads make thirteen, which, with the 
value of the Hebrew word tsitsith, 600, 
accomplishes 613, the number of precepts 
of the moral law, and which is the number 
of letters in Hebrew composing the deca- 
logue. 613 represents 248 positive pre- 
cepts, or members of the human body, and 
365 negative precepts, or number of human 
veins. Jesus of Nazareth wore the tsitsith : 
"And behold a woman . . . came behind 
him and touched the hem of his garment" 
(Matt. ix. 20) ; and he rebuked the Pharisees 
for their ostentation in enlarging the " bor- 
ders " (icpa(j>rreda, fringes) of their garments. 
(Matt, xxiii. 5.) 

Taljabad. Rendered in Hebrew thus: 
1JT1SD, "Angel of Water," and found in the 
Twenty-ninth degree of the A. A. Scottish 
Rite ritual. 

Tammiiz. JJDfV The tenth month 
of the Hebrew civil year, and correspond- 
ing to the months June and July, begin- 
ning with the new moon of the former. 

Tanga-Tango. A Peruvian triune 
symbol, signifying " one in three and three 
in one." 

Tchandalas. Mentioned in the In- 
stitutes of Manu as a class of pariahs, or the 
lowest in society, but are referred to as the 
inventors of brick for building purposes, 
as is attested by Vina-Snati and Veda 
Vyasa. In the course of time they were 
banished from the towns, the rites of 
burial, and the use of rice, water, and 
fire. They finally emigrated, and became 
the progenitors of great nations. 

Tebeth. /"Ojb- The fourth month 
of the Hebrew civil year, and correspond- 
ing to the months December and January, 
beginning with the new moon of the former. 

Telamones. See Caryatides. 

Templar Statistics. See Statistics 
of the Order of the Temple. 

Temple of Soloist on, Plan of, ac- 
cording to the Talmud, Josephus {Antiqui- 
ties, xv., xi. 5, etc.), and the best Jewish 
authorities. See The Talmud, by Joseph 
Barclay, LL.D., published in London, 
1878, John Murray, Albemarle Street. 

The Temple was located toward and 
along the north of an extensive square, 
walled and triple colonnaded. The Royal 
Tyropoeon Bridge, being at the south-west 
approach, led into the "Mountain of the 
House," or Court of the Gentiles, which 



PLAN OF TEMPLE 



SOUTH 




NORTH 






fiiii 


*l 



1034 



TEMPLE 



addendum. TEN EXPRESSIONS 1035 



was a large open space for gathering of the 
people and procuring offerings. On either 
side of the openings through the wall 
round the courts were fixed the " Slabs of 
Warning," one of which was discovered in 
Jerusalem in 1871, and contains these 
words: "No stranger is allowed to pass 
within the balustrade round the Temple 
and enclosure. If found, the offender 
must take the consequence, and his death 
will follow." (For general description of 
Temple of Solomon, see ante, pages 796-8.) 

No man was permitted to be irreverent 
opposite the eastern gate of the Temple, 
for it is opposite the Holy of Holies. No 
man was to go on the " Mountain of the 
House " with his staff, shoes, or purse, nor 
with dust on his feet, nor is he to spit at 
all. It was also directed that every man 
should greet his friend in The Name ; as 
it is said: "And behold Boaz came from 
Bethlehem, and said unto the reapers, 
'The LORD be with you;' and they an- 
swered him, 'The LORD bless thee.'" 

The priests guarded the Sanctuary in 
three places: in the Houses of Abtinas, 
Nitzus, and Moked; the younger priests 
in the upper chambers. 

The Temple services were arranged by a 
council of fourteen — the High Priest, his 
deputy the Suffragan, and twelve priests. 

REFERENCES TO PLAN OF TEMPLE. 

1. Wall round courts, with 13 openings. 

2. The Chel; space between smaller wall 
and wall of court. 

3. Shops. 

4. Small Sanhedrin. Contained 3 rows of 
23 men each. 

5. Eastern Gate. The chief gate, called 
"Beautiful." (Acts iii. 2.) 

6. Court of Women, with chests at the 
entrances for offerings. 

7. Chamber of Wood, arranged for each 
day's use. 

8. Chamber of Nazarites, for boiling peace- 
offerings -and burning hair. 

9. Chamber of Lepers, where they shaved 
their hair. 

10. Chamber of Oil, for the candlestick 
and flour-offerings. 

11. Second Small Sanhedrin. Contained 3 
rows of 23 men each. 

12. Chambers of Music, under the court, 
for instruments and vocal practice. 

13. Gate of Nicanor, approached by 15 
steps. 

14. Court of Israel. Length, 187 cubits ; 
breadth, 11 cubits. 

15. Chambers of Vestments and Spicery. 

16. Place of Blessing. A landing of 3 steps. 

17. Chambers for salt, water, and skins. 

18. Slaughter-house. 

19. Tables of Cleansing. 

20. Altar of Br :nt-offerings. 



21. The Ascent to the Altar, the which it 
was not permitted to touch. 

22. Court of Priests. Length, 135 cubits; 
breadth, 11 cubits. 

23. Place of Ashes. 

24. The Laver and its pedestal. 

25. The Draw-well. 

26. Steps to the Porch ; 3+1 + 2 + 4-j- 
1 = 11 steps to the Porch. 

27. Two Pillars — Jachin and Boaz. 

28. The Porch. In length 70 cubits, in 
breadth 11 cubits. 

29. Chambers of Broken Knives. 

30. Veil at entrance of Porch, 20 by 40 
cubits. 

31. Unoccupied space, called "Circumfer- 
ence" and " The Descent of Rain-water." 

32. Chambers round Sanctuary ; 3 tiers, 
one above the other; total, 38. 

33. The Middle Chamber, but not so 
specially designated. Two tiers high. 

34. Door of Sanctuary ; 10 by 20 cubits. 

35. Golden Altar of Incense. 

36. Candlestick. 

37. Golden Table of Shewbread. 

38. Two golden Pedestals, on which to 
temporarily place the blood of the bullock 
and goat. 

39. Two Veils, within the traksin, or par- 
tition-wall, which was a cubit in width. The 
veils did not touch each other by three hand- 
breadths ; hence the separation of the Holy 
Place from the Holy of Holies. 

40. Holy of Holies ; 20 by 20 cubits. 

41. Ark, resting on Stone of Foundation. 

42. Chamber of Moked (Burning), and 
chambers for sheep, baking, etc. 

43. House of Nitzus, for the guards. 

44. Gates. 

45. Chambers for supply of water and 
wood. 

46. Chamber of Hewn Stone, for Great 
Sanhedrin; 3 rows of 23 men each. 

47. Water-gate for the Altar. 

48. Upper Chamber of Abtinas. A watch- 
chamber. 

Ten expressions. Using, as do the 
Eabbins, the expression, "In the begin- 
ning God created the heaven and the 
earth," as one, we find nine other expres- 
sions in the first chapter of Genesis in 
which " God said ;" thus making ten ex- 
pressions by which the world was created. 
There were ten generations from Adam to 
Noah, to show that God was long-suffering 
before he deluged the earth. For a similar 
reason, says the Talmud, there were ten 
generations from Noah to Abraham, until 
the latter " took the reward of them all." 
Abraham was proved with ten trials. Ten 
miracles were wrought for the children of 
Israel in Egypt, and ten at the Red Sea. 
Ten plagues afflicted the Egyptians in 
Egypt, and ten at the Red Sea. And ten 
miracles were wrought in the Holy Tem- 
ple. See Ten, p. 805. 



1036 TENSIO-DAI-SIN 



ADDENDUM. 



THOR 



Tensio-Dai-Sin. A deity held in 
adoration by the Japanese; the zodiacal 
sun, with its twelve constellations, as the 
representative of the god and his twelve 
apostles. This omnific being, like the zo- 
diacal light, of triangular form, seen only 
in the evening after twilight and in the 
morning before dawn, and whose nature is 
unknown, is possessed of ineffable attri- 
butes, inexpressible and unutterable, with 
a supreme power to overcome eruptions of 
nature and the elements. Like unto Ma- 
sonry, there are four periods of festival, 
to wit, in the third, fifth, seventh, and 
ninth of the third, fifth, seventh, and 
ninth months. The initiates are called 
Jammabos, and wear aurora-colored robes, 
like unto the light of the dawn of day. 

Ternary Allusions. Some of the 
well-considered and beautiful thoughts of 
Rev. George Oliver on Ternary Allusions 
as applicable to the construction of the 
Temple services of Solomon are the three 
principal religious festivals — the Feast of 
Passover, of Pentecost, and of Tabernacles. 
The Camp was threefold. The Tabernacle, 
with its precinct, was called "The Camp 
of the Divine Majesty;" the next, "The 
Camp of Levi, or little host of the Lord;" 
and the largest, "The Camp of Israel, or 
the great host." The tribes were mar- 
shalled in subdivisions of three, each being 
designated by a banner containing one of 
the cherubic forms of the Deity. The Tem- 
ple, in like manner, had three divisions 
and three symbolical references — histori- 
cal, mystical, and moral. The golden can- 
dlestick had twice three branches, each 
containing three bowls, knobs, and flowers. 
In the Sanctuary were three sacred uten- 
sils — the candlestick, the table of shew- 
bread, and the altar of. incense ; and three 
hallowed articles were deposited in the 
Ark of the Covenant — the tables of the 
law, the rod of Aaron, and the pot of 
manna. There were three orders of priests 
and Levites, and the High Priest was dis- 
tinguished by a triple crown. 

Three allusions may be observed through 
the whole of Jewish history. Thus, Elijah 
raised the widow's son by stretching him- 
self upon the child three times. Samaria 
sustained a siege of three years. Some of 
the kings of Israel and Judah reigned 
three years, some three months, some three 
days. Rehoboam served God three years 
before he apostated. The Jews fasted 
three days and three nights, by command 
of Esther, before their triumph over Ha- 
inan. Their sacred writings had three 
grand divisions — the law, the prophets, 
and the psalms. 

In the Masonic system there were three 
Temples — those of Solomon, Zerubbabel, 



and Herod. The Jews speak of two that 
have been, and believe in one, as described 
by Ezekiel the Prophet, yet to come. The 
Rabbis say : " The third Temple we hope 
and look for." See Three, Mackey. 

Tetraclites. Believers in the occult 
powers of the numeral four, and in a 
Godhead of four persons in lieu of three. 
In this connection, the following figure is 
worthy of examination, it being a star of 
five points inclosing the three letters of 




the Ineffable Name, but forming the Tetra- 
grammaton, the Shem Hamphorash. This 
figure has been claimed to represent the 
God Head. 

Theopasehites. Followers of Peter 
the Fuller, who flourished in the fifth cen- 
tury, and believed in the crucifixion of all 
three of the Godhead. 

Theoricns. The second grade of the 
"First Order" of the Society of Rosicru- 
cians. See Rosicrucian. 

Theriog. The 613 precepts into which 
the Jews divided the Mosaical law. Thus 
the Hebrew letters ^*1fi numerically ex- 
press 613. See description of Talith. 

Thirteen, The. A Parisian society 
claiming to exercise an occult influence 
during the First Empire. A society of 
growing proportions in the United States, 
intended to confound and uproot supersti- 
tion, with an indirect reference to Arthur's 
Round Table and the Judas of infamy. 

Thokath. npin, strength. An ex- 
pression known to the Brethren of the 
Scottish Rite in the Twelfth degree. 

Thomists. An ancient Christian 
church " in Malabar, said to have been 
founded by St. Thomas. 

Thor, or Thorr, contracted from Tho- 
nar, and sometimes known as Donar. This 
deity presided over the mischievous spirits 
in the elements, and was the son of Odin 
and Freyia. These three were known in 
mythology as the triune deity — the Father, 
Son, and Spirit. Thor's great weapon of 
destruction or force was the Miolner, the 
hammer or mallet, which had the marvel- 
lous property of invariably returning to its 
owner after having been launched upon its 



THREE FIRES 



ADDENDUM. 



TORCHBEARER 



m 



mission, and having performed its work of 
destruction. 

Three Fires. Guardians of the Sixty- 
seventh degree of the Modern Rite of 
Memphis. 

Three-Fold Cord. A triple cord 
whose strands are of different colors ; it is 
used in several rites as an instructive sym- 
bol. See Zennaar. 

Three Sacred Utensils. These 
were the vessels of the Tabernacle as to 
which the Rev. Joseph Barcla} 7 , LL.D., 
makes the following quotation : " Rabbi 
Jose, son of Rabbi Judah, said a fiery ark, 
and a fiery table, and a fiery candlestick de- 
scended from heaven. And Moses saw them, 
and made according to their similitude ; " 
and thus comments : "They also think that 
the Ark of the Covenant is concealed in a 
chamber under the Temple Enclosure, and 
that it and all the holy vessels will be found 
at the coming of the Messiah." The Apoc- 
rypha, however, informs us that Jeremiah 
laid the Tabernacle, and the Ark, and the 
Altar of Incense in a "hollow cave, in the 
mountain, where Moses climbed up and 
saw the heritage of God. And the place 
shall be unknown until the time that God 
gather his people again together, and re- 
ceive them into Mercy." (2 Mac. ii. 4-7.) 
The sacred vessels, which were taken to 
Rome after the destruction of Jerusalem 
in A. D. 70, and are now seen sculptured 
on the Arch of Titus, were carried off to 
Africa by the Vandals under Genseric. 
Belisarius took them to Constantinople in 
A. D. 520. They were afterward sent back 
to Jerusalem, and thence they are supposed 
to have been carried to Persia, when Chos- 
roes plundered the Holy City, in June, 614. 

Thugs. A Hindoo association that 
offered human sacrifices to their divinity 
Kali. It was dreaded for its violence and 
the fierceness of its members, who were 
termed either Stranglers or Aspirants. 

Thurible. From Turis, frankincense ; 
Ivos, a sacrifice. A metallic censer for 
burning incense. It is of various forms, 
but generally in that of an ornamental cup 
suspended by chains, whereby the Thurifer 
keeps the incense burning and diffuses the 
perfume. 

Thurifer. The bearer of the thuri- 
ble, or censer, prepared with frankincense, 
and used by the Romish Church at Mass 
and other ceremonials ; as also in the Phil- 
osophic Degrees of Masonry. 

Thursday. The fifth day of the week. 
So called from its being originally conse- 
crated to Thor, or the Icelandic Thorr, the 
god of thunder, answering to the Jove of 
the Romans. 

Tiluk. The sacred impress made upon 
the forehead of the Brahman, like unto the 



Tau to the Hebrew, or the cross to the 
Christian. 

Tisri. n£*D. The first month of 
the Hebrew civil year, and corresponding 
to the months of September and October, 
beginning with the new moon of the former. 

Titan of the Caucasus. The 
Fifty-third degree of the Memphis Rite. 

Topes. Pillars, also signifying towers 
and tumuli. This is a corruption of the 
Sanskrit word Stoopa, meaning mounds, 
heaps, karns. The Topes of the Karli 
temple, a Buddhist shrine, which may be 
seen up the Western Ghats from Bom- 
bay to Poona, are presumed to be Phallic 
pillars placed in front, precisely as Solomon 
placed his Jachin and Boaz. Some trav- 
ellers state that only one of these pillars 
stands at present. The pillars were shaft 
plain, with a capital carrying four lions, 
representing power and cat-like salacious- 




ness. Between these pillars may be seen the 
great w T indow which lights all the Temple, 
arched in the form of a horse-shoe, which 
is the Isian head-dress and Maiya's holy 
sign, and after which the Roman Church 
adopts one of Mary's favorite head-dresses. 
It is the "crown of Venus Urania." 

These pillars are prominent features of 
Buddhist sacred buildings, and when com- 
posed of a single stone are called a Lat. 
They are frequently ornamented with 
honeysuckles. The oldest monument hith- 
erto discovered in India is a group of these 
monoliths set up by Asoka in the middle 
of the third century B.C. They 
were all alike in form, inscribed 
with four short edicts con- 
taining the creed and princi- 
pal doctrines of Buddhism. 
These pillars stood originally 
in front of some sacred build- 
ings w T hich have perished; 
they are polished, 45 feet each 
in height, and surmounted by 
lions. The Thuparamya Tope, 
in Ceylon, has 184 handsome 
monoliths, 26 feet in height, 
round the centre holy mound. 

Torchbearer. The fifteenth officer 
in the High Council of the Society of 



1038 



TRAPPISTS 



ADDENDUM. 



TREE WORSHIP 



Rosicrucians ; also known as an officer in 
the Appendant Order of the Holy Sepul- 
chre. One who bears a torch. 
Trappists, Order of Religious. 

An order founded by the devotee of secret 
organizations, Count La Perch e, in 1140. 

Tredic. The king highest in rank in 
the Scandinavian Mysteries. 

Tree Alphabet. There are alpha- 
bets used among the Persians and Arabs 
at the present day as secret ciphers, which 
it can scarcely be doubted were original, 
and ages ago adopted and recognized as 
the ordinary business mode of communi- 
cation among men. Among these the Tree 
Alphabet is the most common. The Phil- 
osopher Dioscorides wrote several works 
on the subject of trees and herbs, and made 
prominent the secret characters of this al- 
phabet, which became known by his name, 
and was adopted and used by others. 

The characters were distinguishable by 
the number of branches on either side of 
the tree; thus, the TH is recognizable from 
the SH, notwithstanding each has three 
limbs on the left hand of the stem or trunk, 
by the one having six and the other seven 
branches on the right hand side. 

As an example, here are nine of the 
mystic characters and their relative values : 




ATHW.H TLB SHYI. 



The characters in the lower line given 
above are of relative value, and known as 
the Alphabet of Hermes or Mercury. 

Tree Worship. The important po- 
sition which this peculiar faith occupied 
among the peoples in the earliest ages of 
the world is apt to be overlooked in the 
multitude of succeeding beliefs, to which 
it gave many of its forms and ceremonies, 
and with which it became materially 
blended. In fact, Tree and Serpent Wor- 
ship were combined almost at their incep- 
tion. So prominent a position does Tree 
Worship take in the opinion of Fergusson, 
in his absorbing work on Tree and Serpent 
Worship, that he designates the Tree as 
the first of Faiths ; and adds that " long 
before the Theban gods existed, Tree and 
Serpept Faiths flourished. The Methidy 
tree was brought into the later religion, to 
shade with holy reverence the tomb of 
Osiris; the Sycamore was holy to Netpe, 



and the Persea to Athor, whilst the Tam- 
arisk played an important part in all the 
rites and ceremonies of Osiris and Isis ; 
and all who are orthodox will acknowledge 
that Abram seemed to consider that he 
could not worship his Jove till he had 
planted his grove and digged a well (Gen. 
xxi. 33). His Oak or 'Terebinth,' or tur- 
pentine tree, on the plains of Mamre, was 
commonly worshipped till the fourth cen- 
tury A. c, and it is revered by Jews to the 
present hour." And again: "That long 
ere Buddha or his saints were represented 
by images and adored, long ere the caves 
and temples of that faith had sanctuaries 
for holy relics, the first actual symbol-worship 
he can trace is that of the Bo tree, which he 
describes as upon a bas-relief in a cave 
called the Jodea-Gopa (Katak, Bengal), 
proving how early that worship was intro- 
duced, and how pre-eminent it was among 
the Buddhists of those days ;" and says J. 
G. R. Forlong, in his Rivers of Life, or 
Faiths of Man, "before Vedic days; and 
can be found in almost every cave and 
temple allied to the Phallic faith as cer- 
tainly as can be found ever standing at the 
entrance of these 'Houses of God' the 
Phallic pillar or pillars. It is the old story 
whether we turn to Solomon's temple, 1000 
b. c, or to the Karli Buddhist temples, 
which gaze down upon us from Bombay to 
Poona, and which date from about the 
Christian era." 

The Bael tree, as a representative of the 
triad and monad, was always offered at 




Lingam worship, and the god was com- 
monly to be found under an umbrageous 
Bael. 

All nations, Aryans in particular, con- 
sidered tree planting a sacred duty. The 
grand old trees became centres of life and 
of great traditions, and the character of 
the foliage had its symbolic meanings. 

At the Jewish Feast of Tabernacles, at 
the autumnal harvest, Jews are ordered to 
hang boughs of trees, laden with fruit, 
round the borders of their booths, also 
boughs of barren trees. The worshippers 



TREE WORSHIP addendum. 



TRIANGLE 



1039 



go to the synagogue carrying in their right 
hand one palm branch, three myrtles, and 
two willows, all tied together ; and in the 
left hand a citron branch with fruit on it. 
These they make touch each other, and 
wave to the east, then south, then west, 
and then north: this is termed Hosana. 
On the seventh day of the Feast, all save 
the willow bough must be laid aside. 

The Palm, as a tree, yields more to man 
than any other class of trees. Nineveh 
shows the Palm surrounded by winged 
deities holding the pine cone — symbol of 
life, which there takes the place of the 
Crux Ansata. The Phoenix resting on the 
Palm signifies " Resurrection to eternal 
life." The four evangelists are depicted 
in "an evangelum," in the library of the 
British Museum, as all looking up to the 
Palm tree. Christians, for a similar ideal, 
erected a cross-bar, and placed an Alpha 
and an Omega on it. 




PALM TREE WITH CROSS. 

At Najran, in Yemen, Arabia, Sir William 
Ouseley describes the most perfect tree 
worship as still existing close to the city. 
The tree is the Palm or Sacred date. The 
Palm has always borne a most important 
part in all the faiths of the world down to 
the present day. The Jews gave the Palm 
a distinguished place in architecture. The 
tree and its lotus top, says Kitto, took the 
place of the Egyptian column on Solo- 
mon's famous phalli, the Jachin and Boaz. 

The two trees in Genesis were those of 
Life and Knowledge, and were probably 
drawn from the Egyptian and Zoroastrian 
stories. But no further reference is taken 



in the Bible of the "Tree of Knowledge" 
after Genesis, but to that of Life, or the 
" Tree which gives Life" as in the Apoca- 
lypse ii. 7. This is also the Eastern name 
and significance of the Lingam or Pillar ; 
and when covered with carved inscriptions, 
the Toth or Pillar in Egypt became known 
as the " Tree of Knowledge." 

Triangle and Square. As the 
Delta was the initial letter of Deity with 





the ancients, so its synonym is among 
modern nations. It is a type of the Eter- 
nal, the All-Powerful, the Self- Existent. 

The material world is typified by the 
" square" as passive matter, in opposition 
to force symbolized by the triangle. 

The Square is also an emblem of human- 
ity, as the Delta or Triangle typifies Deity. 

The Delta, Triangle, and Compasses are 
essentially the same. The raising one 
point, and then another, signifies that the 
divine or higher portion of our nature 
should increase in power, and control the 
baser tendencies. This is the real, the 
practical "journey toward the East." 

The interlacing triangles or deltas sym- 
bolize the union of the two principles or 
forces, the active and passive, male and 
female, pervading the universe. (1.) 

The two triangles, one white and the 
other black, interlacing, typify the min- 
gling of the two apparent powers in nature, 
darkness and light, error and truth, igno- 




rance and wisdom, evil and good, through- 
out human life. (2.) 



1040 



TRIFELS 



ADDENDUM. 



TRYONISTS 



The triangle and square together form the 
pyramid (3.), as seen in the Entered Ap- 
prentice's apron. In this combination the 
pyramid is the metaphor for unity of mat- 
ter and force, as well as the oneness of man 
and God. The numbers 3, 5, 7, 9, have 
their places in the parts and points of the 
square and triangle when in pyramidal 
form, and imply Perfection. See Pointed 
Cubical Stone. 

Trifels. The name of the ruined cas- 
tle, four miles from Madenburg, on a 
mountain slope, where Sir Richard Cceur 
de Lion was a prisoner for more than a 
year, by decree of the emperor Henry VI., 
and until his liberation by the faithful 
Blondel. Naught remains but thirty feet 
of the tower and some fragments of wall. 
It is recorded that there may be seen en- 
graven deep in the window -stone of the 
tower this mark : the passion cross standing 
upon the square with an apex upward, and 
having upon it an inverted TAU of pro- 
portionate size at an inclination of about 
forty-nine degrees. 

Trilithon. Three stones, two of 
which are placed parallel on their ends, 
and crossed by the third at the top. 




THE TRILITHON AT ST. MICHAEL'S MOUNT, LAND'S END. 

Trinitarians, Order of. An an- 
drogynous order founded in 1198, in the 
time of Innocent III., for the purpose of 
ransoming Christians from the Moors. 

Trinity, Religious Fraternity 
of the Holy. Instituted at Rome by 
St. Philip Neri in 1548. 

Tripitaka. Tri, three, and Pitaka, 
basket. The canonical book of the Budd- 
hists, written two hundred years after the 
third (Ecumenical Council, or about 60 
B. c. The former Asiatic Indra doctrines 
having become intolerable, Sakya, a re- 
former in religion, rejected the god Brah- 
ma, and the holy books of the Veda, the 
sacrifices and other rites, and said: "My 
law is grace for all." These sacred writ- 
ings of the Hindus were called the Three 
Baskets : the basket of Laws, the basket of 
Discipline, and the basket of Doctrines. 
The first basket is called " Dharma." and 



relates to the law for man ; the second, " Yu 
naya," and relates to the discipline of the 
priests ; and the third, " Abhidharma," and 
pertains to the gods. It is estimated that 
350,000,000 of people believe in these writ- 
ings as sacred and canonical. 

True liight. Sit lux et luxfuit. The 
translation from the Hebrew Bible of this 
passage, so often quoted in Masonry, is: 
" And the Lord said, ' Let there be light, 
and it was light.' And the Lord took care 
of the light, that it was useful ; and He di- 
vided the light from the darkness." 

Truro Cathedral. A Protestant 
edifice erected at a seaport of Cornwall, 
Eng., standing at the junction of two 
rivers, the Allen and the Kenwyn. On the 
20th May, 1880, the Grand Master of Ma- 
sons (Prince of Wales) laid two corner- 
stones of the cathedral with great pag- 
eantry, pomp, and ceremony. This was 
the first time a Grand Master of Masons in 
England was known to lay the corner-stone 
of an ecclesiastical structure ; this was, also, 
the first occasion on which the present 
Grand Master had performed such a ser- 
vice, in Masonic clothing, surrounded with 
his staff and officers, in rich robes and in 
the costume of Masonry. 

Truth, qjl, Thm, or HDJl, Thme, 
integritas, Justice and Truth. This was the 
name of the Egyptian goddess. This one 
of the three great Masonic principles is 
represented among the Egyptians by an 
ostrich feather; and the judicial officer 
was also thus represented, "because that 
bird, unlike others, has all its feathers 
equal." Horapollo. The Hebrew word 
\y, ion, signifies an ostrich, as also a 
council; and the word n^f* Rnne, is in- 
terpreted, poetically, an ostrich, and also a 
song of joy, or of praise; hence, "the happy 
souls thus ornamented, under the inspec- 
tion of the lords of the heart's joy, gathered 
fruits from celestial 
trees." In the judg- 
ment in Amenti, the 
soul advances toward 
the goddess Thme, 
who wears on her 
head the ostrich 
feather. In the scale, 
Anubis and Horus 
weigh the actions of the deceased. On one 
side is the ostrich feather, and on the other 
the vase containing the heart. (See next 
page.) Should the weight of the heart be 
greater than the feather, the soul is entitled 
to be received into the celestial courts. The 
forty-two judges, with heads ornamented 
with ostrich feathers, sit aloft to pronounce 
judgment. See Booh of the Dead. 

Tryonists. Those Pythagoreans who 
abstained from animal food. 




TSAPHIEL addendum UNIVERSALISTS 1041 




TRIAL IN AMENTI. 



Tsaphiel. Wav. Mirans Deus, the 
angel governing the Moon, in accordance 
with the Kabbalistical system. 

Tsedakab. Hpiv, Justice. The first 
step of the mystical ladder, known to the 
Kadosh, Thirtieth degree A. A. Scottish 
Rite. 

Tsidoni. OTtf, Venator. A Seeker 
or Inquirer. A name used in the Twenty- 
second degree of the A. A. Scottish 
Rite. 



Tsoiin. D*i^- A term usec * infre- 
quently to designate visitors. 
Tub Baani Amal Abal. Heb. 

S2X SDj; , JU73 3ft3. It is just to reward 
labor. An expression found in the Thir- 
teenth degree A. A. Scottish Rite. 

Turanian. One of the three histor- 
ical divisions of religion, — the other two 
being the Aryan and the Semitic, — and 
embraces the two' sacred codes of China, 
viz., those of Confucius and Lao-tse. 



u. 



U. The twenty-first letter of the Eng- 
lish alphabet, is a modification of the 
Greek letter T, upsilon ; it is in the Hebrew 
j})£, or in the Chaldaic and hieroglyphical, 
the head of an animal with horns, hence 
its symbolism. U has a close affinity to V, 
hence they were formerly interchanged in 
writing and printing. 

Unhele. To uncover, or reveal. Spen- 
ser, in the Faery Queen, says, " Then sud- 
denly both would themselves unhele." 

United Friars, Fraternity of. 
A society established in 1785, for the 
" cultivation of a liberal and rational sys- 
tem of good fellowship." The place of 
6F 66 



meeting was known as the College of St. 
Luke. The society was a charitable one, 
giving liberally to the poor. There were 
a number of Colleges, the " London Col- 
lege languished, and finally died a natural 
death about 1825." Mackenzie gives the 
particulars of this Fraternity. 

Universal Aurora, Society of 
tbe. Founded at Paris, in 1783, for the 
practice of mesmerism; Cagliostro, "the 
Divine Charlatan," taking an active part 
in its establishment. Very little at this 
day is known of it. 

Universalists, Order of. A so- 
ciety of a Masonic bearing, founded by 



1042 



UNPUBLISHED 



addendum. VAN RENSSELAER 



Retif de la Bretonne, in Paris, about 1841, 
and having but one degree. 
" Unpublished Records of the 

Craft." A work thus entitled, edited by- 
Brother Hughan, was lately published, 
containing many MSS. of value, theretofore 
unknown to the general Masonic public. 
Many others have since been traced, and 
the work of Masonic progress has a large 
field in the near future which will be pro- 
ductive of great historic good. 

Upadevas. Minor works regarded as 
appendices to the four Canonical Vedas, 
and comprising the Ayurveda, on medicine, 
the Dhanurveda, on archery, the Gan- 
dharvaveda, on music, and the Silpasdstra, or 
Arthasastras, on mechanics and other prac- 
tical subjects. These were looked upon as 
inspired works and so classed. 

Upanishad. (" Mystic") A name 
given to certain Sanskrit works, of which 
about 150 are known, founded upon the 
Brahmana portion of the Vedas, and con- 
taining the " mysterious doctrine " of the 
process of creation, the nature of a Su- 
preme Being, and its relation to the human 
soul. The older Upanishads are placed 
among the Sruti, or writings supposed to 
be inspired. See Sruti. 

"Upright Man and Mason,— 
and given it strictly in charge ever to walk 
and act as such before God and Man." 
Admonition in the Apprentice Degree. 
The definition of Man is interwoven with 
the triangle or pyramid, hence true and 
upright. In S. P. Andrew's Radical Ety- 
mology, or the origin of Language and Lan- 
guages, we find the following : " Through- 
out the Indo-European family of languages, 
the syllable ma (changeable to me, mi, mo, 
mu) means 'great/ and na (changeable to 
ne, ni, no, nu) means ' small,' as their 
primal sense. Hence mana, mena, menu, 
etc., mean ' great-small/ and thence ' ratio ' 
or ' proportion/ allied with tapering, the 
cone, pyramid, or triangle. The Latin 
men-sa is ' a surveyor's triangular measur- 
ing-board ; ' me(n)ta, ' anything conical ; ' 



mon-s, ' a mountain ; ' men-s, ' the mind,' 
i.e., 'ratio;' Sanskrit, ma; Latin, men- 
sum; Eng., measure; hence, Sansk., mana, 
manu, to think." Also see Man. 

Ur. (Hebrew, ~\*)#,fire.) Fire, light, or 
spirit.' 

Usages, The peculiarity of constant 
intercourse between the kings of Israel 
and Tyre pending the construction of the 
Holy House, has been frequently com- 
mented upon. That this was so is evi- 
dent from the old sacred Scriptures, as well 
as from cumulative history by Josephus 
and others. This ancient custom of inter- 
communication would not be so marked, 
had these two kings ever met, yet during 
the years of construction, gifts and mes- 
sages seem to have led to the more intimate 
custom of propounding problems and diffi- 
cult questions. Hence the inducement to 
speculate upon whether there was any se- 
cret tie between these two kings or merely 
friendship and business. The customs, 
habits, and usages of the ancients are vis- 
ible in every form and ceremony of Masonic 
work, as well as in the instruction, except 
where modern innovators have injured, 
while endeavoring to improve, the time- 
worn yet mellowed services of the Brother- 
hood. One of the most beautiful expressions 
occurring in the Catechism of Freemason- 
ry is the answer to an interrogatory as to 
the position of the hand in assuming the 
vow of the First Degree ; to wit, " In ac- 
cordance with ancient usages the right hand 
has always been deemed the seat of Fidel- 
ity." A somewhat similar expression oc- 
curs in relation to the casting off of the 
shoe ; answer, " This was in accordance 
with the usages of the ancient Israelites ; a 
man plucked off his shoe and gave it to his 
neighbor; this was testimony in Israel." 
The shoe was the symbol of subjection 
when sent by rulers to princes. (4th Book 
Ruth, 7th v.) It was the symbol of hu- 
miliation and surrender with Germans and 
Israelites. The formal divestiture was sur- 
render of title. 



V. 



V. (Heb. 1, vau.) The twenty-second 
letter in the English alphabet ; of the He- 
brew, numerical value of six. Its definition 
a nail, which in form it represents, and as a 
divine name connected with it is Vf"), Vezio, 
cum splendore ; the V and O in Hebrew 
beiug equal. As a Roman numeral its 
value is five. 



Vagao, or Bagaos. Found in the 

Fourth Degree of the French Rite of 
Adoption. 

Valhalla. The North German or 
Scandinavian hall of the gods. 

Van Rensselaer, Killian Hen- 
ry. Born 1799, died January 28, 1881. 
A native of Albany, N. Y. State, and de- 



V. D. S. A. 



ADDENDUM. 



VOLTAIRE 



1043 



scendant of the well-known old Knicker- 
bocker family, whose name he bore. He 
had held various positions in Craft Masonry, 
but in 1824 he became prominent in the A. 
A. Scottish Rite, to which he devoted him- 
self for the remainder of his life, becoming 
an Inspector General on June 17, 1845. Bro. 
Van Rensselaer commanded the Supreme 
Council that rebelled against the ruling of 
Edward A. Raymond, and thus was formed 
another Supreme Body in the Northern 
States, whose difficulties were finally over- 
come, as were all schisms of every nature 
of the Scottish Rite, on the 17th of May, 
1867. " Bro. Van," as he was familiarly 
termed, resided during the last thirty years 
of his life in the West, and died in Califor- 
nia, an outlying suburb of Cincinnati, Ohio. 
One more sincerely devoted to the cause 
of Masonry, and without a day of relent- 
ing earnestness, will not in time be found. 

V. I>. S. A. ( Veut Dieu Saint Amour.) 
Four words supposed to be repeated by the 
fraters of the Temple during certain pauses 
in the ceremonies. While P. D. E. P. 
refers to the motto " Pro Deo et Patria." 

Veadar. (~RNV) That is, the second 
Adar. A month intercalated by the Jews 
every few years between Adar and Nisan, 
so as to reconcile the computation by solar 
and lunar time. It commences sometimes 
in Februarv and sometimes in March. 

Vedanga. ("Limb of the Veda.") 
A collection of Sanskrit works on the 
grammar, lexicography, chronology, and 
ritual of the Vedic text. They are older than 
the Upanishads, and are placed among the 
Great Shasters, though not among the Sruti. 

Veritas. Signifying " truth " a sig- 
nificant word in Templar Masonry. See 
Truth. 

Vessels of Gold and Silyer, for 

the service of the First Temple, were almost 

numberless, according to Josephus ; thus : 

Gold. Silver. 

Vessels of gold . . . 20,000 40,000 

Candlesticks .... 4,000 8,000 

Wine cups 80,000 

Goblets 10,000 20,000 

Measures 20,000 40,000 

Dishes 80,000 160,000 

Censers 20,000 50,000 

234,000 318,000 
Vestments for the priests . . . 21,000 

Musical instruments 600,000 

Stoles of silver for the Levites . 200,000 

The vessels and vestments were always 
protected by a hierophylax or guardian. 

Veterans. Associations of Masons 
" who, as such, have borne the burden and 
heat of the day " for at least 21 years' active 



service — in the State of Connecticut, 80 
years. A number of these societies exist 
in the U. States, their objects being largely 
of a social nature, to set an example to the 
younger Masons, and to keep a watchful 
eye on the comfort of those whose years are 
becoming numbered. The assemblies are 
stated or casual, but in all cases annual for 
a Table Lodge. These associations per- 
petuate friendship, cultivate the social vir- 
tues, and collate and preserve the history 
and biography of their members. 

Viceroy Eusebins. The name of 
the second officer in the Conclave of the 
Red Cross of Rome and Constantine. 

" Virtnte et Silentio " and " Gloria 
in Excelsis Deo," are significant mottoes of 
the Royal Order of Scotland. 

Vislinu. See Puranas. 

Vitra. The representative deity of 
darkness in Vedic mythology, and the an- 
tagonist of Indra, as the personified light. 
Vitra also represents ignorance, supersti- 
tion, fanaticism, and intolerance, the op- 
ponents of Masonry. 

Voishnuvus. Those who worship 
Vishnu, in white garments, and abstain 
from animal food. Believers in the third 
member of theTrimurti according to Hindu 
mythology, in him who was believed to be 
the preserver of the world, and who had un- 
dergone ten Avatars or incarnations, to 
wit, a bird, tortoise, wild boar, andro-lion, 
etc., of which the deity Krishna was the 
eighth incarnation in this line of Vishna, 
and in which form he was supposed to be 
the son of Devanaguy and reared by the 
shepherd Xanda. 

Voltaire. (Frangois- Marie Arouet.) 
One of the most famous of French writers, 
born at Chatenay, near Sceaux in 1694. 
His early life was loose and varied. In 
1728 he became infatuated with a Madame 
du Chatelet. His literary works cover some 
90 volumes. In 1743, government dis- 
patched him on a mission to Frederick the 
Great, by whom he was held in high favor, 
and in 1750, at the request of the king, he 
made his residence in Berlin, but five years 
later they quarrelled, and Voltaire moved 
to Ferney, Switzerland. His literary talent 
was most varied, and in invective he had 
no equal. During his exile in England he 
imbibed Deistical theories, which marked 
his life. He was charged with atheism. 
He was initiated in the Lodge of the Nine 
Sisters, at Paris, February 7, 1778, in the 
presence of Franklin and others distin- 
guished in Masonry. Died May 30, 1778, 
which gave rise to a memorable Lodge of 
Sorrow held on the succeeding 28th of No- 
vember. 



1044 



W 



ADDENDUM. 



XYSUTHRUS 



W. 



W. The twenty-third letter of the Eng- 
lish alphabet, which originated in the Mid- 
dle Ages, is a double v, and is peculiar to 
the English, German, and Dutch alphabets. 

Wahabites. A Mohammedan sect, 
established about 1740, dominant through 
the greater part of Arabia. Their doctrine 
was reformatory, to bring back the observ- 
ances of Islam to the literal precepts of the 
Koran. Mecca and Medina were conquered 
by them. The founder was Ibn-abd-ul-Wa- 
hab, son of an Arab sheik, born in the lat- 
ter part of the seventeenth century, and 
died 1787. . Their teachings have been re- 
ceived by the Mussulman population of 
India, and much uneasiness is feared there- 
from. 

Wallaehia, Grand Scottish De- 
gree of. Found in Fustier's lists. 

Wellington, Duke of. The 'Hero 
of Waterloo," and the renowned, was initi- 
ated in LodgeNo. 494, aboutDecember, 1790. 

" Westminster and Keystone." 
The third of the three oldest warranted 
Lodges in England, having been chartered 
in 1721. The first is Friendship, No. 6, and 
the second the British, No. 8. Those as- 
sembling without warrants are only two, and 
are numbered two and four, "Antiquity" 
and " Somerset House." 

Wheat. An emblem of plenty under 
the name of " Corn," which see in the body 
of this work. 

Widow, Sons of the. A society 
founded in the third century, by a Persian 
slave, Manes, who had been purchased and 
adopted by a widow. It consisted of two 
degrees, Auditor and Elut. 



William, Emperor of Ger- 
many. An honorary member of the 
Grand Lodge of Scotland and protector 
of Freemasonry in Germany, his son, the 
crown prince, being deputy-protector. 

Wolfgang, Albert, Prince of 
Liippe Schaumberg. Born in 1699, 
died in 1748. One of the Masonic circle 
whom Frederick the Great favored and 
sought at times to meet. 

Woodford Manuscript. A man- 
uscript in the possession of one of Eng- 
land's most esteemed Masons, Rev. A. F. 
A.Woodford, editor of Kenning' s Cyclopaedia 
of Freemasonry , of 700 pages, London. Bro. 
Hughan says it is almost a verbatim copy 
of the Cooke MSS. The indorsement upon 
it reads, " This is a very ancient record of 
Masonry, which was copied for me by Wil- 
liam Reid, Secretary to the Grand Lodge, 
1728," etc. It formerly belonged to Mr. 
William Cowper, clerk to the Parliament, 
and subsequently to the historian, Sir J. 
Palgrave. 

Wound, Mason's. Nicolai, in the 
appendix to his Essay on the Accusations 
against the Templars, says that in a small 
dictionary, published at the beginning of 
the eighteenth century, the following defi- 
nition is to be found, " Mason's Wound. 
It is an imaginary wound above the elbow, 
to represent a fracture of the arm occa- 
sioned by a fall from an elevated place." 
The origin and esoteric meaning of the 
phrase have been lost. It was probably 
used as a test, or alluded to some legend 
which has now escaped memory. Also, the 
Master's penalty in the degree of Perfection. 



X. 



X. The twenty-fourth letter of the 
English alphabet and the last letter of 
the proper Latin alphabet. As a numeral 
it stands for ten. 

Xystus. In ancient architecture a 
long and open, but sometimes covered, 
court with porticoes, for athletic exercises. 

Xysuthrus. The name of the Bab- 
ylonish king at the time of the Deluge. 
According to Berossus, ninth of a race 
who reigned 432,000 years. Also, Adraha- 



sis of Surippak, son of Ubara-Tutu, the 
patriarch, to whom, according to the Deluge 
Tablet, the gods revealed the secret of the 
impending deluge, and who erected an ark 
accordingly, whereby he and his family 
and sevens of all clean beasts were saved. 
Xysuthrus means "shut up in a box or 
ark," from the two characters signifying 
" enclosed," and " box," respectively. In 
Accadian he is called Tamzi (Tam muz), 
"The sun of life." 



ADDENDUM. 



ZACCHAI 



1045 



Y. 



Y. The twenty-fifth letter of the Eng- 
lish alphabet, and is derived from the 
Greek T. It came into use by Roman 
writers in the time of Cicero, in spelling 
words borrowed from the Greek. 

Yaksha. The name of a class of 
demigods in Hindu mythology, whose care 
is to attend on Kuvera, the god of riches, 
and see to his garden and treasures. 

Yalla. A word said to have been used 
by the Templars in the adoration of the 
Baphometus, and derived from the Saracens. 

Yam si. (Sankr. Yama, a twin.) Ac- 
cording to the Hindu mythology, the judge 
and ruler of the departed ; the Hindu Pluto, 
or king of the infernal regions ; originally 
conceived of as one of the first pair from 
whom the human race is descended, and 
the beneficent sovereign of his descendants 
in the abodes of the blest ; later, a terrible 
deity, the tormentor of the wicked. He is 
represented of a green color, with red gar- 
ments, having a crown on his head, his 
eyes inflamed, and sitting on a buffalo, 
with a club in his hand. 

Yellow Caps, Society of. The 
name of a society said to have been found- 
ed by Ling-Ti, in China, in the eleventh 
century. 

Yezdegerdiau. Pertaining to the 
era of Yezdegerd, the last Sassanian mon- 
arch of Persia, who was overthrown by the 
Mohammedans. The era is still used by 
the Parsees, and began 16th of June, 632, 

A. D. 

Yezid.ee. One of a sect bordering on 
the Euphrates, whose religious worship 
mixes up the Devil with some of the doc- 
trines of the Magi, Mohammedans, and 
Christians. 

Yggdrasil. The name given in Scan- 
dinavian mythology to the greatest and 
most sacred of all trees, which was con- 
ceived as binding together heaven, earth, 
and hell. It is an ash, whose branches 
spread over all the world, and reach above 
the heavens. It sends out three roots in 
as many different directions ; one to the 
Asa-gods in heaven, another to the Frost- 



giants, the third tol^he under-world. Under 
each root springs a wonderful fountain, en- 
dowed with marvellous virtues. From the 
tree itself springs a honey-dew. The ser- 
pent, Nithhoggr, lies at the under-world 
fountain and gnaws the root of Yggdrasil ; 
the squirrel, Ratatoskr, runs up and down, 
and tries to breed strife between the ser- 
pent and the eagle, which sits aloft. 

York, Edward Augustus, Duke 
of. Initiated a Mason in 1766. 

York, Frederick, Duke of. In- 
itiated a Mason in " Britannia Lodge," 
London, November 21, 1787. A commem- 
orative Masonic token was issued in 1795 ; 
the Duke of York having been installed 
W. M. of the " Prince of Wales Lodge," 
March 22, 1793. 

York Grand Lodge. Brother 
Woodford says this is a short title for " The 
Grand Lodge of all England," held at 
York, which was formed from an old Lodge, 
in 1725, at work evidently during the sev- 
enteenth century, and probably much ear- 
lier. The annual assembly was held in 
the city of York by the Masons for centu- 
ries, and is so acknowledged virtually by 
all the MSS. from the fourteenth century. 
A list of Master Masons of the York Min- 
ster, during its erection, is preserved, of the 
fourteenth century ; and legend and actual 
history agree in the fact that York was the 
home of the Mason-craft until modern 
times— the "Charter of Prince Edwin" 
being one of the earliest traditions. The 
Grand Lodge preserved its position in the 
north of England until 1792, when it 
finally died out, it having constituted other 
Lodges, and a " Grand Lodge, south of the 
Trent" (at London). All of the " York " 
Lodges succumbed on the decease of their 
"Mother Grand Lodge." There has not 
been a representative of the Ancient York 
Grand Lodge anywhere whatever through- 
out this century. 

Yug, or Yuga. One of the ages, ac- 
cording to Hindu mythology, into which 
the Hindus divide the duration or exist- 
ence of the world. 



Z. (Heb., J, Zain.) Twenty-sixth and 
last letter of the English alphabet. In 
Hebrew the numerical value is seven. 
This letter was added to the Latin from 



the Greek in the time of Cicero. The 
Greek letter is zeta, £. 

Zaeehai. (Heb., *3J.) A name ap- 
plied to the Deity. 



1046 



ZADKI-EL 



ADDENDUM. 



ZOAN 



Zadki-el. The name of one of the 
angels of the seven planets, according to 
the Jewish rabbins; — the angel of the 
planet Jupiter. 

Zaplinatn-paaneali. An Egyp- 
tian title given to the patriarch Joseph by 
the Egyptian king under whom he was 
viceroy. The name has been interpreted 
"Revealer of secrets," and is a password 
in the old rituals of the Scottish Rite. 

Zarriel. The angel that, in accord- 
ance with the Kabbalistical system, gov- 
erns the sun. 

Zarvan-akar-ana. ("Time with- 
out limits.") According to the Parsees, 
the name of a deity or abstract principle 
which existed even before the birth of 
Ahriman and Ormudz. 

Zebulon. Son of Jacob and Leah; 
in the exodus his tribe marched next to 
Judah and Issachar, and received the ter- 
ritory bounded on the east by the south 
half of the Lake of Galilee, including Rim- 
mon, Nazareth, and the plain of Buttauf, 
where stood Cana of Galilee. Heb. jv?3T, 
Heaven, or the abode of God. See Jabulum. 

Zeehariali. "The son of Iddo," 
born in Babylonia during the captivity, 
who joined Zerubbabel on his return to 
Palestine. A leader and a man of influ- 
ence, being both priest and prophet. 

Zelator. The first degree in the First 
Order of the Rosicrucian Society. 

Zemzeiii. The holy well in Mecca. 

Zenana. The inner portion of a gen- 
tleman's house in India, devoted to the use 
of females. In contrast with the front or 
gentleman's portion, it is devoid of com- 
forts. Each woman has a small cell, on 
second or third story, fronting on the inner 
court of the square structure. 

Zend A vesta. ("Commentary and 
text.") The Bible of the ancient Per- 
sians and of the modern Parsees or Gue- 
bers, who number about 7000 in Persia 
and 200,000 in India. It is ascribed to 
Zoroaster (see Zend Avesta, Mackey), 
who is . said to have written 2,000,000 
verses, covering 12,000 cowskin parch- 
ments. In its present fragmentary state it 
consists of the Vendidad, of 22 chapters, 
being the one surviving part (the 20th) of 
an original work of 21 parts ; the Yazna, 
of 72 chapters ; the Visparad, of 23 chap- 
ters ; 24 sections called Yashts, and a few 
fragments. 

Zeraias. One of the three officers 
appointed by king Solomon to superintend 
the hewing of the timbers in the forests of 
Lebanon. 

Zetland, Thomas Duudas, 
Earl of. One of the most noted of the 
noblemen of England, born in 1795, and 
initiated in the " Prince of Wales Lodge, 




No. 259." Appointed S. G. Warden in 
1832, Deputy in 1839, Pro. G. M. in 1840. 
Upon the decease of the Duke of Sussex, 
in 1843, the Earl became the chief ruler 
of the craft, until March, 1844, when he 
was elected M. W. G. M. He was Prov. 
G. Master of North and East Yorkshire 
from 1835 until he died, in 1873. 

Zens. Greatest of the national deities 
of Greece, son of Chro- 
nos and Rhea, brother of 
Poseidon and Hera, and 
husband of the latter. 
Mostly worshipped in 
Crete, Arcadia, and Do- 
dona. Finally the great 
Hellenic divinity, identi- 
fied with Jupiter of the 
Romans and Amon of the 
Libyans. Zeus was rep- 
resented as of majestic 
form, holding in one hand 
a sceptre, and in the other a thunderbolt, 
signified by the above symbol. 

Zi. In the Izdubar legends, a kind of 
spiritual essence residing in every organic 
thing, each created object having its special 
Zi, of which the Supreme Being was a 
more exalted genus. Zi was also by a 
parity of reasoning regarded as the soul 
of man, and even man himself. 

Zieu or Ziggara. The Accadian 
name for primaeval matter. 

Zif. (Iyar) -)"N- The eighth month 
of the civil and the second of the sacred 
year of the Hebrews, commencing on the 
first of the new moon in the month of 
April. The name of this month is men- 
tioned but once in the Scriptures, and then 
as relating to the date of the commence- 
ment of Solomon's Temple. The month 
Bui, or Marchesvan, is mentioned as the 
date of the completion of the Temple. 

Zillah. Wife of Lamech, mother of 
Tubal Cain and Naamah. One of the few 
females mentioned as of the antediluvian 
period. 

Zinzendorf, Count von, Nieo- 
laus liiidwig. Founder of the exist- 
ing sect of Moravian brethren ; also of a 
religious society which he called the 
"Order of the Grain of Mustard-Seed." 
He was ordained bishop of the Moravians 
in 1737, at request of King Frederick Wil- 
liam I. of Prussia, went to London, and 
was received by Wesley. In 1741 pro- 
ceeded to Bethlehem, in America, and 
founded the Moravian settlements. A 
prolific author of a hundred volumes. 
Born at Dresden 1700, died 1760. 

Zi titer n. An instrument of music of 
28 strings drawn over a shallow box ; both 
hands are employed in playing on it. 
Zoan. An Egyptian town, known to 



ZODIAC 



ADDENDUM. 



ZUNI 



1047 



the Greeks as Tanais, presumed to have 
been founded 3700 B. c, and probably 
the residence of the Pharaohs of the 
Exodus. 

Zodiac. Many of the Egyptian tem- 
ples contain astronomical representations ; 
notably those of Esneh, Contra Latopolis, 
and Denderah, were famous for their zodi- 
acal ceilings. Antiquity was accorded to 
the records of the Egyptian empire by 
calculations made from the positions of 
the stars on the monuments and on these 
ceilings. Closer criticism now reveals 
these positions to be fanciful and the data 
unreliable. The zodiac of Denderah has 
been removed to Paris, where it forms the 
chief ornament of the museum of the 
Louvre. Those remaining in Egypt are 
suffering from deterioration. Crosses will 
be found to be a portion of five of the 
signs of the zodiac. 

Zoliar. (Heb. "lilf? splendor.) After 
the surrender of Jerusalem, through the 
victory of Vespasian, among the fugitives 
was Rabbi Simon Ben Jochai, who re- 
mained an Anchorite for twelve years, 
became visionary, and believed he was 
visited by the prophet Elias. His son, 
Rabbi ELiezer, and his clerk, Eabbi Abba, 
when visiting himself, took down his pro- 
nounced divine precepts, which were in 
time gathered and formed into the famous 



Sohar or Zohar. From this work, the 
Sepher Jetzirah, and the Commentary of the 
Ten Sephiroth was formed the Kabbala. The 
Zohar, its history, and as well that of its 
author, overflow with beautiful yet ideal 
mysticism. 

Zoliariti. {"The Illuminated") A 
society founded by Jacob Franck at the 
beginning of the last century. 

Zonar. The symbolic girdle of the 
Christians and Jews worn in the Levant, 
as a mark of distinction, that they may 
be known from the Mohammedans. 

Zschokke, J. H. I>. One of the 
most eminent Masons and German authors 
known to this century. Born at Magde- 
burg, 1771, died 1848. 

Zimi Indians. A tribe inhabiting 
New Mexico, U. S., whose mystic services 
have attracted the attention of Masonic 
scholars in consequence of their similarity 
to those in vogue by the Masonic frater- 
nity. These Indians have a formal relig- 
ious initiation, in which the suppliant 
kneels at the altar to take his vows, after 
being received upon the point of an in- 
strument of torture to the flesh. Among 
their forms and ceremonies are facing the 
east, circumambulation, tests of endurance, 
and being peculiarly clothed. Incense is 
burned, and the sun worshipped at its 
rising. 



INDEX TO ADDENDUM, 



A 945. 

jlx ? Aaron's Band, 945. 

Abaciscus, 945. 

Abazar, 945. 

Abchal, 945. 

Abdiel, 945. 

Abditoriuin, 945. 

Abercorn, Earl of, 945. 

Abib, 945. 

Abibala, 945. 

Acacia, 945. 

Academiedes Illumines d' Avig- 
non, 945. 

Adam, 945. 

Kadmon, 946. 

Affiliate, Free, 947. 

Africa, 947. 
South, 947. 

African Brotherhood, 947. 

Agathopades, 947. 

Agenda, 947. 

Ahab, 947. 

Alaska, 947. 

Allah, 947. 

Alliance, Sacred, 947. 

Alphabet, Number of Letters 
in, 947. 

Al-Sirat, 948. 

Amal-Sagghi, 948. 

Amaranth, Order of the, 948. 

Amenti, 948. 

Amor Honores Justitia, 948. 

Ainru, 948. 

Amshaspands, 948. 

Anakim, 948. 

Ancient and Primitive Rite, 948. 

Anima Mundi, 948- 

Anno Egyptiaco, 948. 

Anubis or Anepu, 948. 

Apex, Rite of, 948. 

Apis, 948. 

Apron, Washington's, 948. 

Arabici, 949. 

Aranyaka, 949. 

Arbroath, Abbey of, 949. 

Arcade de la Pelleterie, 949. 

Archaeology, Masonic, 949. 

Archimagus, 949. 

Architect, Engineer and, 949. 

Argonauts, Order of, U49. 

Arianism, 949. 

Ariel, 949. 

Arkansas, 949. 

Ark Mariner, Royal, Jewel of, 
950. 

Armor, 950. 

Aroba, 950. 



Artisan, Chief, 951. 

Arundel, Thomas Howard, Earl 

of, 951. 
Aryan, 951. 
Asarota, 951. 
Ases, 951. 
Asia, 951. 

Assyrian Architecture, 951. 
Astrology, 951. 
Atossa, 951. 
Atthakatha, 951. 
Audi, Vide, Tace, 951. 
Auditors, 951. 
AufFseher, 951. 
Auger, 951. 
Augustus William, Prince of 

Prussia, 951. 
Aurora, 951. 
Avatar, 952. 
Avis of Portugal, 952. 
Axe, 952. 
Azariah, 952. 
Azazel, 952. 
Azrael, 952. 
Aztec Writings, 952. 
Azure, 952. 



B 



952. 
, Bacon, Roger, 952. 



Bactylea, 952. 
Bahrdt, K. F., 952. 
Balder and Baldur, 952. 
Band, 953. 
Banner Bearer, 953. 
j Banneret, 953. 
| Bar, Mitzvah, 953. 
Barbati Fratres, 953. 
Basilica, 953. 
Bath Kol, 953. 
Battery, 953. 
Benai, 953. 
Benakar, 954. 
Benefit Societies, 954. 
Benevolent Institutions, U. S., 

954. 
Bible, 954. 
Bochim, 954. 
Book of Mormon, 954. 

of the Dead, 954. 

of the Fraternity of Stone- 
masons, 955. 
Bosonian, The, 95"). 
Boswell, John, 955. 
Box of Fraternal Assistance, 955. 
Brazen Laver, 955. 

Pillars, 955. 
Bridge, 955. 



Brithering, 955. 

Brothers of the Bridge, 955. 

Buchanan MS., 955. 

Buddhism, 955. 

Bui, 956. 

Bull, 956. 

Buri, or Bure, 956. 

957. 
, Caaba, or Kaaba, 957. 

Cadet-Gassicourt, Charles Lou« 
is, 957. 

Calatrava, Military Order of, 
957. 

Calendar, 958. 

Calid, 958. 

Cancellarius, 958. 

Canopy, Celestial, 958. 

Cantalevers, 959. 

Capitular Statistics, 959. 

Capripede, Ratur et Luci Fuge, 
959. 

Capuchin, 959. 

Carmelites, 959. 

Carpenters, Order of, 959. 

Carthusians, 959. 

Cartulary, 959. 

Caryatides, 959. 

Catacombs, 959. 

Catechumen, 960. 

Cathari, Society of the, 960. 

Cenephorus, 960. 

Ceridwen, 960. 

Chaldean Cylinder, 960. 

Chapter of Royal Arch Masons, 
An Old, 960. 

Characteristics, 960. 

Cherubim or Kerubim and Ark, 
960. 

China, 962. 

Chinese Classics and Symbol- 
ism, 962. 

Chromatic Calendar, " The Five 
Points," 962. 
Black, 963. 
Red, 963. 
Green, 963. 
White, 963. 
Yellow, 963. 

Chronology, Hebrew. See He- 
brew Chronology. 

Circuit, 963. 

Clavel, T. Begue, 963. 

Cleche, 964. 

College, 964. 

Colleges, Irish, 964. 

Collocatio, 964. 

1048 



INDEX TO ADDENDUM. 



1049 



Colored Fraternities, 964. 
Companions, The Twelve, 964. 
Connecticut, 964. 
Conventions or Congresses, 964. 
Conversi. See Barbati Fratres. 
Corium, 965. 
Coronet, Ducal, 965. 
Cosmist, 965. 
Cottyto, Mysteries of, 965. 
Council of Allied Masonic De- 
grees, 965. 
Craft Statistics, 965. 
Crata Repoa, 965. 
Cresset, 966. 
Crimson, 966. 
Crosier, 966. 
Crosses, 966. 
Crowns, 966. 

Cumulation of Rites, 966. 
Cyrus, King. See Persia. 



D 



967. 
y Dactyli, 967. 



Daedalus, 967. 
Dagraim, Hubert, 967. 
Dagran, Louis, 967. 
Dakota, 967. 
Dalmatic, 967. 
Dambool, 967. 
Daniel, 967. 
Dao, 967. 
Darakiel, 967. 
Darius I. See Cyrus, King. 
Decanus, 967. 
Declaring Off', 967. 
Degrees, When were Three Cre- 
ated? 968. 
Deiseil, 968. 
Dentlerah, 968. 
Desert, 968. 
Diu, 968. 

Divining Rod or Pedum, 969. 
Dodd's Constitutions, 969. 
Domine Deus Meus, 969. 
Dominicans, Order of, 969. 
Dove, Knights and Ladies, 969. 
Dowland Manuscript, 969. 
Drops, Three, 969. 
Due Examination, 969. 
Dyaus, 969. 
Dye na Sore, 969. 

E969. 
, Ebal, 969. 
Eban Bohan, 970. 
Eben-Ezer, 970. 
Eblis, 970. 
Ecbatana, 970. 

Eclectic (Bund or) Union, 970. 
Ecossais d' Angers, or Ecossais 

d'Alcidony, 970. 
Edda, 970. 

Edinburgh-Kilwinning Manu- 
script, 970. 
Edward the Confessor, King, 
970. 
Kings, 970. 
Prince, 970. 
III. Manuscript, 970. 
Edwin Charges, 971. 
Eglinton Manuscript, 971. 
Egyptian Hieroglyphs, 971. 

Months, 971. 
Elai beni almanah, 971. 
6G 



Elai beni emeth, 971. 
Elam. See Persia. 
Electa, 971. 
Elect, Depositary, 971. 

Symbolical, 971. 

Grand Prince of the Three, 
972. 

Irish, 972. 
Elements, Test of the, 972. 
Elohim. Jehovah, 972. 
Emounah, 972. 
England, 972. 

The First Record of Grand 
Lodge of, 972. 
Enochian Alphabet, 973. 
En Soph, 973. 
Eostre, 973. 
Erlking, 973. 
Esperance, 973. 
Ethanim, or Tisri, 973. 
Europe, 973. 
Eva, 973. 
Evangelicon, 973. 
Evates, 973. 
Eveilles, Secte des, 973. 
Evergeten, Bund der, 973. 
Evora, Knights of, 973. 
Excalibar, 974. 
Exegetical and Philanthropical 

Society, 974. 
Exodus, 974. 
Expert, Perfect, 974. 

Sublime English, 974. 
Exterior, 974. 

F974. 
, Faithful, The. See Cate- 
chumen. 
Falk, De Rabbi, 974. 
Familien Logen, 974. 
Fanaticism, 975. 
Fanor, 975. 
Favorite Brother of Solomon, 

975. 
Feix-Feax, 975. 
Felicity, Order of, 975. 
Feuillants, 975. 

Fidelity of Baden Durlach, Or- 
der of, 975. 
Field Lodge, 975. 
Findel, J. G., 975. 
Firrao, Joseph, 975. 
Florian, Squin de, 975. 
Fort Hiram, 975. 
Forty, 975. 
Forty-two, 975. 

Lettered Name, 975. 
Four New Years, 975. 
Old Lodges, 976. 
! France, 976. 
! Franks, Order of, Regenerated, 

976. 
I Frederick Henry Louis, 977. 
1 Freemasonry, Early British, 977. 
| Freres Pontives, 978. 
I Frey, or Freia, 978. 
I Fund, Grand Masters', 978. 
Fylfot, 978. 



Ghenioul Binah Thebounah, 

979. 
Gibber, Gabriel, 979. 
Gibeah, 979.. 
Gilead, 979. ' 
Gilgul, Doctrine of, 979. 
Glastonbury, Holy Thorn of, 979. 
G. O. D., 979. 

God and His Temple, Knights 
of, 979. 
! Goetia, 979. 

I Golden Lion of Hesse-Cassel. 
Order of, 980. 
Stole of Venice, 980. 
Thaler, 980. 
Gomel, 980. 
Gonfalon, 980. 
Goodall, 980. 

Gould, Robert Freke, 980. 
Gourgas, John James Joseph, 

980. 
Grain of Mustard, Order of the, 

980. 
Grand Chapter. See Connecti- 
cut. 
Director of the Ceremonies, 

981. 
Elect, Perfect and Sublime 
Mason, 981. 
Gravelot, 981. 
Grumbach, Sylvester, 981. 
Gymnosophists, 981. 
Gypsies, 981. 



H 



981. 
, Habakkuk, 981. 



G 



978. 
, Gabriel, 978. 



Gangler, 979. 

Gaudin, Theobald, 979. 

Gerbier, Doctor, 979. 



Habin, 982. 

Habramah or Jabamiah, 982. 

Hacquet, G., 982. 

Hafedha, 982. 

Hallelujah, 982. 

Halliwell MS., 982. 

Hamaliel, 982. 

Hamilton, Hon. Robert M. A., 
M.D., 982. 

Hands, United, 982. 

Haphtziel, 982. 

Har, 982. 

Harbinger, 982. 

Haruspices, Order of, 982. 

Hayti, 982. 

Hebrew Chronologv, 982. 
Faith. 983. 
jHeler, A., 983. 
I Hermanclad, The, 983. 
j Hermetic Philosophy, 983 

Herring, James, 983. 
I Hesse Cassel, 983. 
; Hibbut-Hakkeber, 984. 
j Hieronymites, 984. 
i Hierophant, or Mystagogue, 
j 984. 

; Hierophylax, 984. 
j Hiram, 984. 
I Hittites, 984. 
j Hoben, 985. 
1 Hodin, 985. 

Holy City, Knights of the, 985. 

Horn, 985. 

Homaged, 985. 

Hospitaller, 985. 

Houel, 985. 

Hughan, Win. James, 985. 

Hur, 985. 



1050 



INDEX TO ADDENDUM. 



T 985. 

1, I-Colm-Kill, 985. 

Iconoclasts, 986. 

Idaho, 986. 

Ijar, 986. 

Illuminate Theosophists, 986. 

Imaum, 986. 

Immaterialism, 986. 

Impost, 986. 

Incense, Eegulations for use, 9S6. 

Increase of Wages> 986. 

Indian Calendar, 986. 

Faith, 986. 
Indische Mysterien. Indian 

Mysteries, 986. 
Ineffable Triangle, 987. 
Inigo Jones MS., 987. 
Initiate into the Sciences, 988. 
Inner Order, 988. 
Insect Shermah, 988. 
Intolerance, 988. 
Inversion of Letters, 988. 
Invisibles, Les, 988. 
Ionian Islands, 988. 
Iram, 988. 
Ischngi, 988. 
Isiac Table, 988. 
Israfeel, 988. 
Itratics, Order of, 988. 
I.-. V.*. I.-. 0.\ L.\, 988. 
Ivory Key, 988. 
Izads, 989. ' 

J 989. 
5 Jaaborou Hammaim, 989. 
Jabescheh, 989. 
Jabulum, 989. See Zebulon. 
Jafuhar, 989. 
Jaheb, 989. 
Jaina Cross, 989. 
Jainas, 989. 
James II. and III. of Scotland, 

989. 
Jaminim, or Iaminim, 989. 
Japanese Faith, 989. 
Jasher, Book of, 989. 
Jeksan, 989. 

Jephthah's Daughter, 989. 
Jerusalem, Heavenly, 989. 
Jesse, 989. 

Jetzirah, Sepher, 989. 
Jewish Rites and Ceremonies, 

989. 
Jezeeds, 990. 
Jobel, 990. 
Jochebed, 990. 
Johaben, 990. 

Joinville, Chaillon de, 990. 
Jokshan, 990. 
Joram, 990. 

Jordan, Karl Stephan, 990. 
Joshaphat, Son of Ahilud, 990. 
Jubalcain, 990. 
Jubela-o-m, 990. 
Judith, 990. 

K990. 
? Kabbalistic Companion, 
990. 
Kansas, 990. 
Karmatians, 990. 
Kellermann, Marshal, 990. 
Kenning's Masonic Cyclopaedia, 
990. 



Kentucky, 991. 

Khem, 991. 

Khepra, 991. 

Kher-heb, 991. 

Khesvan or Chesvan, 991. 

Khetem el Nabiim, 991. 

Khon, 991. 

Khotbah, 991. 

Khurum-Abi, 991. 

Ki, 991. 

King of the Sanctuary, 991. 

of the World, 991. 
Kings, The Five, 991. 
Kislev or Chislev, 992. 
Knewt-neb-s, 992. 
Knife and Fork Degree, 992. 
Knight Evangelist, 992. 
Knights of St. John the Evan- 
gelist of Asia in Europe, 
992. 

of the True Light, 992. 
Knocks, Three, 992. 
Kojiki, 992. 
Korah, 992. 

Koran or Al Coran, 992. 
Krause Manuscript, 992. 
Krishna or Christna, 992. 
Kulma, 993. 
Kun, 993. 

L993. 
I, Laanah, 993. 

Labady, 993. 

Laboratory, 993. 

Labrum, 993. 

Labyrinth, 993. 

Lacepede, B. G. E. de la Ville, 
993. 

Lakak Deror Pessah, 993. 

Lamaism, 993. 

Lamballe, The Princess of, 993. 

Lamma Sabactani, 993. 

Lamp, Knight of the Inextin- 
guishable, 993. 

Lance, 993. 

Langes, Savalette de, 993. 

Lansdowne MS., 993. 

Lanturelus, Ordre des, 994. 

La Rochefoucault, Bayers, Le 
Marquis de, 994. 

Lasalle, Troubat de, 994. 

Lateran Councils, 994. 

Latour d'Auvergne, Le Prince 
de, 994. 

Laver, Brazen, 994. 

Lawful Information, 994. 

Law, Sacred, 994. 

Lay Brothers, 994. 

Lazarus, Order of, 994. 

Lemierre, A. M., 994. 

Lenning, C, 994. 

Leontica, 994. 

Leo XII., 994. 

Lesser Lights, 994. 

Levit, Der, 995. 

Liber. Liberty, 995. 

Liberte, Ordre de la, 995. 

Liberty, Equality, Fraternity, 
995. 

Libyan or Lybic Chain, 995. 

Licht, Bitter von Wahren, 995. 

Lichtseher, Oder Erleuchtete, 
995. 

Lilis or Lilith, 995. 



Lily of the Valley, 995. 
Lion, Chevalier du, 995. 

of the Tribe of Judah, 995. 
Livre d' Architecture, 995. 

d'Eloquence, 995. 
Loki, 995. See Balder. 
Louis Napoleon, 995. 
Ludewig, H. E., 995. 
Lufton, 995. 
Lully, Raymond, 995. 
Lumiere, La Grande, 995. 

La Vraie, 995. 
Lunus, 995. 
Luz, 995. 
Lyon, David Murray, 996. 



M 



996. 



? Mackenzie, Kenneth R, 
H., 996. 
Macon, 996. 

"dans la Voie Droite, 997. 

du Secret, 997. 

Ecossais, Maitre, 997. 
Magonne Maitresse, 997. 
Maconnerie Rouge, 997. 
Magonnieke Societeiten, 997. 
" Macoy's Cyclopedia," 997. 
Macrocosm, 997. 
Magazine, 997. 
Magi, The Three, 997. 
Magna est Veritas et praevale- 

bit, 998. 
Magnan, B. P., 998. 
Mahabharata, 998. 
Mahadeva, 998. 
Mahakasyapa, 998. 
Malcolm III., 998. 
Man, 998. 
Mango, 999. 
Manicnseans, 999. 
Manichiens, Les Freres, 999. 
Mann, Der, 999. 
Manu, 999. 
Manuscripts, Apocrvphal, 999. 

Old, 999. 
Marconis, Gabriel Mathieu, 
1000. 

Jacques Etienne, 1001. 
Marduk, 1001. 
Maria Theresa, 1001. 
Martinism, 1001. 
Masoney, 1001. 
Masonic Colors, 1001. 

Literature, 1002. 

Press. See Press, Masonic. 
Masons, Company of, 1002. 

Emperor of all the, 1002. 
Masora, 1002. 
Massena, Andre, 1002. 
Mathoc, 1002. 
Matter, 1002. 
Maurer, 1002. 

Griiss, 1002. 
Maut, 1002. 

Maximilian, Joseph I., 1002. 
Mecklenburg, 1002. 
Medals, 1002. 
Megacosm, 1003. 
Mehen, 1003. 
Mehour, 1003. 
Meister, 1003. 
Memphis, 1003. 
Mer-Sker, 1003. 
Merzdorf, J. L. T., 1003. 



INDEX TO ADDENDUM. 



1051 



Meshia, Meshiane, 1003. 

Metusael, 1003. 

Mezuza, 1003. 

Millin de Grand Maison, A. L., 

1004. 
Mistletoe, 1004. 
Mitchell, James W. S., 1004. 
Moabite Stone, 1004. 
Moabon, 1004. 
Mohammed. See Koran. 
Mohrims, 1005. 
Moira, Francis Rawdon, Baron, 

1005. 
Moloch, 1005. 

Moore, Charles Whitlock, 1005. 
Morana, 1005. 
Mormon Faith. See Book of 

Mormon. 
Morris, Robert, LL.D., 1005. 
Mount Caf, 1006. 
Mozart, J. C. W. G., 1006. 
Murat, Joachim, 1006. 

Joachim, Prince, 1006. 
Musical Instruments, Ancient, 

1006. 
Muta, 1006. 
Muttra, 1006. 
Myrrh, 1006. 

Mysteries, Mexican, 1006. 
Mystic Crown, Knights and 

Companions of the, 1006. 

N1007. 
• Naharda, Brotherhood of, 
1007. 
Naos, 1007. 
Napoleon I., 1007. 
Narbonne, Rite of, 1007. 
Neith, 1007. 
Nemesis, 1007. 
Neocorus, 1007. 
Nephalia, 1007. 
Nergal, 1007. 
New Templars, 1007. 
Nick, 1007. 

Nicotiates, Order of, 1007. 
Nihongi. 1007. 
Nonis, 1007. 
Normal, 1007. 
Nornae, 1007. 
North, 1007. 

Star, 1008. 
Novitiate, 1008. 
Nuk-pe-nuk, 1008. 
Nun, 1008. 
Nyaya, 1008. 
Nyctazontes, 1008. 

01009. 
, Oannes, 1009. 
Oak Apple, Society of the, 1009. 
Obed, 1009. 
Oboth, 1009. 
Obrack, Hibernus, 1009. 
Odem, 1009. 
Odin, 1009. 
Ogmius, 1009. 
Onech, 1009. 
Ophites, 1009. 
Order Book, 1009. 
Oriflamme, 1009. 
Ouriel. See Uriel. 
Oaiah, 1010. 



P1010. 
5 Pachacamac, 1010. 
J Palestine, Order of, 1010. 
j Palla, 1010. 

I Palmer, Henry L., 1010. 
I Pantheism, 1010. 
j Pantheistic Brotherhood, 1010. 
! Papyrus, 1010. 

Parikchai, Agrouchada, 1010. 
i Paris Constitutions; 101 1 . 

Parlirer, 1011. 
j Parole, 1011. 

I Parsees. See Zend A vesta. 
; Parvin, Theodore S., 1011. 
1 Passage, 1012. 

" Passing the River," 1012. 
I Pax Vobiscum, 1012. 

Peetash, 1012. 

Penalty, 1012. 

Pennsylvania, 1012. 

Pentacle, The, 1013. 

Perfect Master, 1013. 
Prussian, 1013. 
Stone, 1013. 

Periclyte, or Paraclete, 1013. 

Persia, 1013. 

Persian Faith. See Zend Avesta. 

Philosophus, 1014. 

Phylacteries, 1014. 

Pike, Albert, 1014. 

Pinnacles, 1015. 

Pitaka, 1015. 

Pitdah, 1015. 

Pitris, Spirits, 1015. 

Pointed Cubical Stone, 1015. 

Points, The Five. See Chro- 
matic Calendar. 

Point within a Circle, 1015. 

Pomme Verte (Green Apple), 
Order of the, 1016. 

Pooroosh, 1016. 

Portiforium, 1016. 

Praxoeans, 1016. 

Press, Masonic, 1016. 

Priestly Vestments, 1017. 

Prince of Jerusalem, Jewel of, 
1017. 
of Wales' Grand Lodge, 
1017. 

Proclus, 1017. 

Propylaeum, 1017. 

Psaterians, 1017. 

Pullen, William Hyde, 1017. 

Punjaub, 1018. 

Puranas, 1018. 

Purrah, The, 1018. 

Pursuivant, 1018. 

Q1018. 
. Quadrivium and Trivium, 
1018. 
Qualifications of Candidates, 

1018. 
Quetzialcoatl, 1018. 

R1018. 
? Rainbow, The Most An- 
cient Order of the, 1018. 
Raising Sheet, 1018. 
Ramayana, 1018. 
Raphael, 1018. 
Red Brother, 1019. 
Revelation, 1019. 
Revels, Master of the, 1019. 



Revestiary, 1019. 

Rite des Elus Coens, ou Pretres, 

1019. 
Rose Croix, Jewel of the, 1019. 
Rosicrucians, Ancient and Mod- 
ern, 1019. 
Royal Arch Grand Bodies in 
America, 1020. 
Arch Masonry, Massachu 
setts, 1021. 
Ruchiel, 1021. 
Russia, Secret Societies of, 1021. 

Q 1022. 

kJ, Saadh, 1022. 

Sabbal, 1022. 

Sacellum, 1022. 

Sacred Law, 1022. 

Sadda, 1022. 

Sadducees, 1022. 

Sagitta, 1022. 

Saint Andrew, 1022. 

Constantine, Order of, 1022. 

Sakinat, 1022. 

Sakti, 1022. 

Salaam, 1022. 

Saladin, 1022. 

Sandalphon, 1023. 

Sardinia, 1023. 

Sastra, 1023. 

Sat B'hai, Royal Oriental Order 
of the, 1023. 

Saxony, 1023. 

Schor-Laban, 1023. 

Scorpion, 1023. 

Scottish Rite, A. A. See Su- 
preme Councils. 

Scroll, 1023. 

Sefidd Schamagan, 1023. 

Seijin, 1023. 

Selamu Aleikum, Es, 1023. 

Semelius, 1023. 

Senses, Seven. See Man. 

Sephora, 1023. 

Seraphim, 1023. 
Order of, 1023. 

Setting-Maul, 1024. 

Seven, 1024. 

Shalal Shalom Abi, 1025. 

Shalash Esrim, 1025. 

Shaster, 1025. 

Shebat, 1025. 

Shelum lecka, 1025. 

Shemitic, 1025. 

Shermah, Insect. See Insect 
Shermah. 

Shesha, 1025. 

Shinto, 1025. 

Shoulkain, 1025. 

Sijel, Al, 1025. 

Silent Brotherhood, 1025. 

Siloam Inscription, 1026. 

Simorgh, 1026. 

Sirat, As or Al. See Al-Sirat. 

" Sit Lux et Lux Fuit," 1026. 

Sivan, 1026. 

Smaragdine, Tablet of I Termes, 
1026. 

Softas, 1026. 

Soli Sanctissimo Sacrum, 1026. 

Solomon's Temple and Serpent 
Worship, 1026. 

Son of Hiram, 1028. 

Soter, 1028. 



1052 



INDEX TO ADDENDUM. 



Speculative Mason, The First. 
See Freemasonry, Early Brit 
ish. 
Spencer Manuscript, 1028. 
Squarmen, 1028. 
Sruti, 1028. 

St. A 1 ban's Regulations, 1028. 
Anthony, 1028. 
John, the Evangelist, 1029. 
Statistics of Capitular Masonry, 
1029. 
of Craft Masonry, 1029. 
of the Order of the Temple, 
1030. 
"Stellate Sedet Solo," 1030. 
Strasburg, Constitutions of, 1030. 
Strict Trial, 1031. 
Stukely, Dr., 1031. 
Sun of Mercy, Society of the, 

1031. 
Supreme Councils, A. A. Scot- 
tish Rite, 1031. 
Sword, Revolving, 1032. 
Syrian Rite, 1032. 
Systyle, 1032. 



T 



1033. 
, Tabaor, 1033. 



Tablets, Engraved, 1033. 
Talith, 1033. 
Taljahad, 1033. 
Tammuz, 1033. 
Tanga-Tango, 1033. 
Tchandalas, 1033. 
Tebeth, 1033. 

Telamones. See Caryatides. 
Templar Statistics. See Statis- 
tics of the Order of the Tem])le. 
Temple of Solomon, 1033. 
Ten Expressions, 1035. 
Tensio-Dai-Sin, 1036. 
Ternary Allusions, 1036. 
Tetradites, 1036. 
Theopaschites, 1036. 
Theoricus, 1036. 
Theriog, 1036. 
Thirteen, The, 1036. 
Thokath, 1036. 
Thomists, 1036. 
Thor, 1036. 
Three Fires, 1037. 
-Fold Cord, 1037. 
Sacred Utensils, 1037. 
Thugs, 1037. 
Thurible, 1037. 
Thurifer, 1037. 
Thursday, 1037. 
Tiluk, 1037. 
Tisri, 1037. 

Titan of the Caucasus, 1037. 
Topes, 1037. 
Torchbearer, 1037. 



Trappists, Order of Religious, 

1038. 
Tredic, 1038. 
Tree Alphabet, 1038. / 

Worship, 1038. 
Triangle and Square, 1039. 
Trifels, 1040. 
Trilithon, 1040. 
Trinitarians, Order of, 1040. 
Trinity, Religious Fraternity of 

the Holy, 1040. 
Tripitaka, 1040. 
True Light, 1040. 
Truro Cathedral, 1040. 
Truth, 1040. 
Tryonists, 1040. 
Tsaphiel, 1041. 
Tsedakah, 1041. 
Tsidoni, 1041. 
Tsoim, 1041. 

Tub Baani Amal Abal, 1041. 
Turanian, 1041. 

U1041. 
, Unhele, 1041. 
United Friars, Fraternity of, 

1041. 
Universal Aurora, Society of 

the, 1041. 
Universalists, Order of, 1041. 
" Unpublished Records of the 

Craft," 1042. 
Upadevas, 1042. 
Upanishad, 1042. 
" Upright Man and Mason," 

1042. 
Ur, 1042. 
Usages, 1042. 

V1042. 
j Vagao, or Bagaos, 1042. 

Valhalla, 1042. 

Van Rensselaer, Killian Hen- 
ry, 1042. 

V. D. S. A., 1043. 

Veadar, 1043. 

Vedanga, 1043. 

Vessels of Gold and Silver, 
1043. 

Veterans, 1043. 

Viceroy Eusebius, 1043. 

" Virtute et Silentio," 1043. 

Vishnu. See Puranas. 

Vitra, 1043. 

Voishnuvus, 1043. 

Voltaire, 1043. 

W1044. 
, Wahabites, 1044. 
Wallachia, Grand Scottish De- 
gree of, 1044. 



Wellington, Duke of, 1044. 

" Westminster and Keystone," 

1044. 
Wheat, 1044. 

Widow, Sons of the, 1044. 
William, Emperor of Germany, 

1044. 
Wolfgang, Albert, Prince of 

Lippe Schaumberg,,1044. 
Woodford Manuscript, 1044. 
Wound, Mason's, 1044. 

X1044. 
, Xystus, 1044. 
Xysuthrus, 1044. 

Y1045. 
, Yaksha, 1045. 
I Yalla, 1045. 
Yama, 1045. 

Yellow Caps, Society of, 1045 
Yezdegerdian, 1045. 
Yezidee, 1045. 
Yggdrasil, 1045. 
York, Edward Augustus, Duke 
of, 1045. 
Frederick, Duke of, 1045. 
Grand Lodge, 1045. 
J Yug, or Yuga, 1045. 

Z1045. 
9 Zacchai, 1045. 
I Zadki-el, 1046. 
j Zaphnath-paaneah, 1046. 
j Zarriel, 1046. 

Zarvan-akar-ana, 1046. 

Zebulon, 1046. 

Zechariah, 1046. 

Zelator, 1046. 

Zemzem, 1046. 

Zenana, 1046. 

Zend Avesta, 1046. 

Zeraias, 1046. 

Zetland, Thomas Dundas, Earl 
of, 1046. 

Zeus, 1046. 

Zi, 1046. 

Zicu or Ziggara, 1046. 

Zif, 1046. 

Zillah, 1046. 

Zinzendorf, Count von, Nieo- 
laus Ludwig, 1046. 

Zithern, 1046. 

Zoan, 1046. 

Zodiac, 1047. 

Zohar, 1047. 

Zohariti, 1047. 

Zonar, 1047. 

Zschokke, J. H. D., 1047. 

Zuni Indians, 1047. 



PRONOUNCING DICTIONARY. 



BY CHAELES T. McCLENACHAN 



The Form of Instruction for Pronunciation herein Adopted is the same 
Defined in the American Dictionary, by NOAH WEBSTER, LL. D. 



KEY 



TO THE 



PRONUNCIATION". 



VOWELS. 
REGULAR LONG AND SHORT SOUNDS. 

A, a, long, as in Ale, Fate. 

A, a, short, " Add,F<U. 

A, a, Italian, " Arm, Father, Far. 

E, e, long, " Eve, Mete. 

E, e, short, u End, MU. 

f, i, long, * Ice, Fine. 

I, I, short, " III, Fin. 

0,6, long, u Old, Note. 

d,o, short, " 0dd,N6t. 

U, u, long, " Use, Hume. 

ij,li, short, " Us, HUm. 

Y,y, long, " My, Fly. 

■Y 9 f 9 short, " O^st, Nymph. 

The above simple process is adopted, omitting instruction relating to diphthongs or 
tripthongs, occasional sounds, or references to consonants. 

Accent— The principal accent is denoted by a heavy mark; the secondary, by a 
lighter mark, as in Ab'ra ca dab'ra. In the division of words into syllables, these marks 
also supply the place of the hyphen. 



1054 



PRONOUNCING DICTIONARY. 



WORDS OF 


PROPER 


NOTATIONS. 


DOUBTFUL PRONUNCIATION. 


MASONIC PRONUNCIATION. 




Abacus 


Ab'a-cus 


A drawing board — a tray. 


Abaddon 


A-bad'don 


The destroyer, or angel of 


Abda 


Ab'da 


[the bottomless pit. 


Abdamon 


Ab'da / m6n 




Abelites 


A/bel-ites 




Abibalk 


Abi-balk 




Abif 


Ab-If 




Abiram 


Ab-i'ram 




Abrac 


Ab-rac' 




Abracadabra 


Ab-'ra-ca-dab^ra 




Abraxas 


A-brax'as 




Acacia 


A-ca'ci-a 


A-ka'shi-a. 


Acanthus 


A-can'thus 




Accolade 


Ac'co-lade' 




Aceldama 


A-ceTda-ma 


Field of blood. 


Achad 


A-chad 


A-kad. 


Acharon Schilton 


Acha-ron Schil-t6n 


A'ka-ron Schil-ton. 


Achias 


A-chias 


A-ke'as. 


Achishar 


Ae-hi'shar 




Achmetha 


Ach-'me-tha 




Achtariel 


Ach-ta'ri-el 


Literally, a serpent charmer* 


Acousmatici 


A'cous-ma-ti'cl 


A-coos'ma-te'cd. 


Adar 


A'dar 




Adarel 


A'dar- el 




Adeptus Coronatus 


Ad-ept'us Coro-na'tus 




Adonai 


A'do-na'i 


A do-nab/e. 


Adonhiram 


Ad'on-hi / ram 




Adoniram 


Ado-ni'ram 




Adonis 


Ad-o'nis 




Adytum 


Ad'y-tum 




Aeneid 


JE-ne'id 




Aeon 


^E-Sn 


Eon. 


Agapae 


Aga-pse 


Ag'a-pe. 


Ag-la 


Ag'la 




Ag-nus Dei 


Agnus De'i 


Ag'nus Da/e. 


Ahabath Olam 


A'ha-bath Olam 




Ahashuerus 


A-hits'-u-e'-rus 




Aliiab 


A-hi'ah 


A-he'a. 


Ahiman Rezon 


A-hi'man Re-zoo' 




Ahisar 


A-hi'sar 


A-hi'sar. 


Ahesbar 


A-hi'-shar 




Aholiab 


A-ho'li-ab 




Ahriman 


Ah'rl-man 




Aichinalotarch 


Aich-maFo-tarch 




Aixlachapelle 


Aks-la-sha'-pel' 




Akirop 


A-ki'rop 




Alapa 


A-ia-pa 


. 


Alethophile 


A-le'tho-phile 




Alfader . 


Al-fo'der 





PRONOUNCING DICTIONARY. 



1055 



WORDS OF 


PROPER 




DOUBTFUL PRONUNCIATION. 


MASONIC PRONUNCIATION. 


NOTATIONS. 


Algabil 


Alga-bll 




Al-om-Jali 


Al-6m-jah 




Alpina 


Al pi nS. 




Amar-jah 


A'mar-jah 




Ameth 


A'mfith 




Amicists 


A'mi-cists 




Amis Reunis 


Amis Keunis 


A'me Re'-u-ne. 


Amun 


A'mtin 




Anachronism 


An-a'chro-nism 




Andre 


An'drS 




Andrea 


An'drea 




Androgynous 


An-drog'y-nous 


An-dr6g'e-nous. 


Angerona 


An'ge-ro-na 




Anno Depositionis 


An'no De'po-si'ti-o'nis 




Anno Hebraico 


Anno He'bra/I-co 




Anno Lucis 


An'no Lu'cis 




Anno Ordinis 


An'no Or'di-nis 




Annuaire 


An'nii-aire 




Ansyreeh 


An'sy-re6h 




Antipodeans 


An'ti po-de'ans 




Aphanism 


Aphan-ism 




Apharsathchites 


A-phar'-sath-chltes 


* 


Aporrheta 


A'porr-he'ta 




Araunah 


A-rau'nah 




Architectonicus 


Ar'chi-tec-ton'i-cus 




Archiviste 


Ar'chi-viste 


i 


Arelim 


Ar'e-lim 


Literally, valiant, heroic. 


Areopagus 


A / re-6p / a-gus 




Armenbusche 


Ar'men-busche 




Artaxerxes 


Ar'-tag-zerk'-zez 


* 


Astraea 


As'tra-ea 




Asnapper 


As-nap'-per 




Atelier 


A'tel-ier 




Attouchement 


At-touch'ement 


A-tou'sh-man. 


Aufseher 


Aufs6-her 


Inspector, overseer. 


Auserwahlter 


Aus'er-wahl-ter 


Chosen, selected. 


Aum or Om 


Aum. Om 




Aynon 


Ay'non 




Baal 


Baal 


Ba-a'lim. Master. 


Baculus 


Bacu-lus 




Bafomet 


JBa'fo-mSt 




Bagulkal 


Ba'gul-kal 




Baldacnin 


Bal'da-chin 




Balsamo 


Bal-sa'mo 




Baphomet 


Baph'o-mgt 




Barruel Abbe 


Bar'ruel Ab'b6 




Beaucenifer 


Beau-cen'i-fer 




Beauchaine 


Beau-chaine 


Bo-sha'ne. 


Beauseant 


Beau'se Tint 





1056 



PRONOUNCING DICTIONARY. 



WORDS OF 
DOUBTFUL PRONUNCIATION. 


PROPER 
MASONIC PRONUNCIATION. 


NOTATIONS, 


Bel 


Bel 


Contracted form of Baal. 


Belenus 


Be-lenus 




Benac 


Be'n&c 




Bendekar 


Ben'de-kar 




Benyah 


Ben yah 




Beryl 


Beryl 




Beyerle 


Beyerle 




Bezaleel 


Be zal -eel 




Boaz 


Bo az 


Literally, fleetness, strength. 


Boeber 


B6-e'ber 




Boehmen 


Boehmen 




Bonaim 


B6-naim 


Bo-nah'im. 


Bone 


Bone' 




Bull 


Buh 




Buhle 


Buhle 




Bui 


Bui 


Bui. The rain-god. 


Byblos 


Byblos 




Cabala 


ca-b&'ia 




Cabiric 


Ca bir-ic 


Dry, sandy. 


Cabul 


Cabul 




Caduceus 


Cadu / ce-us 


Peace, power, wisdom. 


Csementarius 


Ca'e-men-ta'ri-us 




Cagliostro 


Cagli-os'tro 




Cahier 


Cah'ier 




Cairns 


Cairns 




Callimachus 


Cal-lim'-a-clms 




Carbonarism 


Car'bo-nar-ism 




Casinaran 


Cas'ma-ran 




Centaine 


Centaine 




Cerneau 


Cerneau 


Cerno. 


Chaldea 


Chal-de'a 




Chapeau 


Chap'eau 


Shap'o. 


Cbasidim 


Cha'sid-im 




Cbastanier 


Chas'tan-Ier 




Chasuble 


Chas'u-ble 




Chef-d'oeuvre 


Chef-d'oeuvre' 


She-deu'vr. 


Chesed 


Che'sed 




Chibbelum 


Chib'be-lum 




Cochleus 


Coch'le-us 




Coetus 


Co'e-tiis 




Compagnon 


Com-pan'ion 




Consunimatum 


Con'sum-ma'tum 




Contemplating 


Con'-tem pla-ting 


Look around carefully on all 


Corybantes 


Cor'y-ban'tes 


[sides 


Coustos 


Coustos 


~ ' 


Couvreur 


Cou'vrier 


Ku'vrir. 


Cromlech 


Cromlech 




Crotona 


Cro-to'na 




Crux Ansata 


Crux an-sa'ta 





PRONOUNCING DICTIONARY. 



1057 



WORDS OF 
DOUBTFUL PRONUNCIATION. 

Curetes 

Cynocephalus 

Cyrene 

Daduclios 

Dais 

Da than 

Dazard 

Delalande 

Delauhay 

Demeter 

Desaguliers 

Deuchar Charters 

Deus Meuinque Jus 

Devoir 

Dieseal 

Dieu et nion Droit 

Dieu le Veut 

Demit 

Dionysiaii 

Dionysus 

Donats 

Drseseke 

Duad 

Druses 

Dupaty 

Ecossais 

Ecossism 

Eheyeh 

Elchanan 

Eleham 

Eleusinian 

Eiihoreph 

Elohini 

Elu 

Elul 

Elus 

Emeritus 

Emeth 

Emunah 

Encyclical 

En famille 

Ephod 

Eons 

Eques 

Epopt 

Eranoi 

Erica 

Esoteric 

Essenes 



PROPER 
MASONIC PRONUNCIATION. 



Cu-re'tes 

Cyn 6-c6ph'a-lus 

Cy-re'n6 

Da du-chos 

Da'is 

Da'than 

Dazard 

De-la-lande 

D6-lau'hay 

Dg-me'ter 

D6-sa-gu'liers 

Deu-char' Charters 

D6'us Me-um^ue Jus 

DS'voir 

Dies-e'al 

Dieu 6t mou Droit 

Dieu 16 Veut 

De-mit 

Di'o-nys'ian 

Di'o-nys'us 

Do'nats 

Dra'e-seke 

Duad 

Dru'ses 

Du'pa-ty 

E'cos-sais 

E'c5s-sism 

E-h6'y6h 

El-chan'an 

El'6-ham 

E'leu-sm'i-an 

El'i-ho'-reph 

El'd-him 

El'u 

Elul 

El'us 

E-m6r'i-tus 

E'm6th 

E mu nah 

En-cy'cli cal 

En fa-mille' 

E'ph6d 

Eons 

Eques 

E'pSpt 

E'ra-nSl 

E-ri'ca 

Es'-o t6r'ic 

Es's6n es 



NOTATIONS. 



De-la-lan'-d. 



D6 voa. 

Dieu a mon droa. 
Dieu 16 Veu-t. 



A 'cos sais. 



Al-kana'n. 



En fa-meel' 



Essen-ees. 



1058 



PRONOUNCING DICTIONARY. 



WORDS OF 
DOUBTFUL PRONUNCIATION. 


PROPER 
MASONIC PRONUNCIATION. 


NOTATIONS. 


Eumolpus 


Eu-molpus 




Eunuch 


Eu'nuch 




Exoteric 


Ex'o-teVic 


• 


Ezel 


E'zel 


Division, separation. 


Fasces 


FaYces 




Fendeurs 


Fen-deurs 


Fan-deiir. 


Fides 


Fi'des 




Fiducial 


Fi-duci al 




Freimaurer 


Frei-mau'rer 


Fri-mou'rer. 


Gabaon 


Ga'ba-on 




Gabor 


Ga'bor 




Gsedicke 


Gaedicke 


Gad'ick 


Galahad 


Gala-had 




Garinus 


Ga-ri'nus 




Gebal 


Ge'bal 


Border, hilly. 


Gedaliah 


Ge-daliah 




Gemara 


Ge-ma'ra 




Gethsemane 


Geth sem'-a-nS 




Giblim 


Gib'-lltes 




Gnostics 


Gnfts'tics 


Nds'tiks. 


Goethe 


Goe'the 


Go-teh. 


Golgotha 


Gorgo-tha 




Gormogons 


Gor'mo-gons 




Gothic 


Gdth'ic 




Gugomos 


Gu'gd-m6s 




Guillemain 


Guil'16-main 


Ge'ye-main. 


Guttural 


Gut -tiir-al 




Hadeases 


Ha-dees'-es 




Haggai 


Hag'ga-I 




Hah 


Hah' 




Hail 


Hail 


Whence do you hail? 


Hale 


Hale' 


To hide. 


Harnouester 


Harn ouest-er 


Harn-west-er. 


Harodim 


Har'6-dim 




Haupt-Hutte 


Haupt-Hutte 


Hout-hute. 


Hautes Grades 


Hautes Grades 


Ho-gra-d. 


Heal 


Heal' 


To make legal. 


Hermaimes 


Her-maimes 




Hesed 


He's6d 


Literally, " kindness." 


Hoschea 


H6s che-a 




Huzza 


Htiz-za' 




latric 


I-at'ric 


' 


Iconology 


I'con-Sl'o-gy 




Ih-Ho 


Ih-ho 




Ijar 


I-jar 




Inimanuel 


Im-man'-u-el 


God with us. 


Interesting 


in'ter-6st-ing 




Ionic 


I-on'ic 




Ish Chotzeb 


fsh -chotzeb 





PRONOUNCING DICTIONARY. 



1059 



WORDS OF 
DOUBTFUL PRONUNCIATION. 

Ishniael 

Ish Sabal 

Ish Sodi 

Jachin 

Jachinai 

Jali 

Jamblichus 

Joabert 

Joan 

Joha 

Joshua 

Jua 

Jubela 

Jubelo 

Jvibelum 

Kaaba 

Kabbala 

Kadiri 

Kainea 

Kasideans 

Katharsis 

Konx Onipax 

Eiim Kivi 

Labarum 

Laborare est orare 

Lacorne 

Lalande 

Lapieida 

Ladrudan Abbe 

Latomia 

Latres 

Lechangeur 

Lefranc 

Lehrling 

Lenianceau 

Lepage 

Leucht 

Levitikon 

Libertas 

Linear Triad 

Livre d'Or 

Louveteau 

Lux e tenebris 

Lux Fiat et Lux Fit 

Maacha 

Macbenac 

Maccabees 

Macerio 

Macio 



PROPER 
MASONIC PRONUNCIATION. 



Ish-ma'el 

Ish-s&'b&l 

Ish-so'di 

Ja-kin 

Ja'clrin-ai 

Jah 

Jam'bll-chus 

J6-a'bert 

Jo 'ah 

Joha 

Josh'-u-a 

Ju'a 

Ju-be-la/ 

Ju-be-16' 

Ju-be-lum' 

Ka-aba 

Kab'ba-la' 

Ka'di-ri 

Ka'me-a 

Ka'si-de'ans 

Ka-thar'sis 

KSnx 6m 'pax 

Kuni Ki-vi 

Laba-rum 

La'-bo-ra^re est 6-ra're 

La-corne' 

La'lande' 

La'pi cl'da 

Lad'ru-dan Ab'be 

La'to-m6 / a 

La-tres' 

Le-chan'geur 

L6-franc" 

Lehr'ling 

Le-man-ceau' 

Le-page' 

Leucht 

Le-vit'I-k5n 

Lib-er tas' 

Lm'e-ar Tri'ad 

Li'vre d'or 

Lou-ve-teau' 

Lux e ten'e-bris 

Lux Fiat 6t Lux Fit 

Ma-a'cha 

Mac-be-nac 

Mac'ca-bees 

Ma'ce-ri'd 

Ma ci-o 



NOTATIONS. 



God is hearing. 



To establish. 
Ja'kin-ahl 



Jah is brother. 
Jah is living. 

Corruption of the above. 



Ka-ar'bar. 



La'kor'na'. 



La-man-so' 
Le-pa'j. 



Liberty. 

Le'vr d'or. 
Lou-v-to'. 



Ma-ar'ka. 



Ma'she-o. 



1060 



PRONOUNCING DICTIONARY. 



WORDS OF 
DOUBTFUL PRONUNCIATION. 


PROPER 
MASONIC PRONUNCIATION. 


NOTATIONS. 


Maconetus 


Ma'cdn e'tus 


Ma'-son-e tus. 


Maconne 


Ma'con-ne 


Ma son-e. 


Maczo 


Mac'zo 




Magi 


Magi 


Ma'ji. 


Magus 


Magus 


MaY-gus. 


Mah er- Slialal-Hash-Baz 


Maher Sha-lal Hash-Baz 




Mali 


Mah 




Maitre Macon 


Maitre Ma-pon' 


Mg'tr Ma s5n'. 


Maitresse Agissante 


Mai'trSsse 




Maitrise 


Mai'trise 




Malacli 


Ma-lach' 




Malachi 


Mal-a'chi 


Messenger of Job. 


Mar che sh van 


Mar'ch6s-van 


' 


Masoretic Points 


Ma 'so-ret/ic points 




Massonus 


Mas-so'nus 




Meister 


Meist'er 




Melcliizedek 


Mel-chiz'e dek 




Melecli 


Meleck 


Malak. 


Melesino, Rite of 


MeTes-i'-nd 




Melita 


Mei-rta 




Menatzchim 


MS-nat'chim 




Menu 


M6nu 




Mesopolyte 


Mes'6-po ly / te 




Mesouraneo 


MS'sSu-ra-ne'o 




Microcosm 


Mi'cro-cosm 




Mizraim 


Mizraim 




Moabon 


Mo-a'bon 




Montfaucon, Prior of 


Mont'fau con', Prior of 




Mopses 


Mop'ses 




Mot de Semestre 


Mot' d6 Se mes'tre 


Mo'de-sS-mest-r. 


Mystagogue 


Mys'ta-gSgue' 




Mystes 


Mys'tes 




Naamah 


Na-a'mah 




NTabaim 


Na'ba-im 




Naplithali 


Nafta li 




Naymus Grecus 


Nay mils Gre'cus 




Nebuzaradan 


Neb u zar a dan 




Nekam 


Ng'kam 




Nekamah 


Ne'ka-mah 




Ne Varietur 


Ne Va ri e'tur 




Ml nisi clavis 


Nil-nisi-clavis 




Nisan 


Nisan 


The first month. 


Noachidae 


No ach'i-dse 




Noffodel 


N5ff6-deP 




Nonesynches 


Non6 syn ches 




Nonis 


No'nis 




Notuma 


No turn 




Novice Maconne 


Nftvice Ma con'ne 


Novice Ma son ne* 


Oheb ELoah 


6h6b El-oah 





PRONOUNCING DICTIONARY. 



1061 



WORDS OF 
DOUBTFUL, PRONUNCIATION. 

Ordo ab Chao 

Ormudz and Ahriman 

On 

Osiris 

Oterfut 

Otreb 

Ozee 

Paganis, Hugo de 

Paracelsus 

Pas perdus 

Pastophori 

Pastos 

Pedum 

Pedal 

Pectoral 

Perignan 

Phainoteletian Society 

Pharaxal 

Philalethes 

Philocoreites, Order of 

Picart's Ceremonies 

Pilier 

Pinceau 

Pirlet 

Planche Tracee 

Polkal 

Polycronicon 

Postulant 

Pomegranate 

Pontiles Freres 

Poursuivant 

Proponenda 

Pseudonym 

Pulsanti Operietur 

Pythagoras 

Quadrivium 

Quaternion 

Rabbanaim 

Rabbinism 

Rabboni 

Ragon 

Ratisbon 

Recusant 

Rehum 

Robelot 

Rose Croix 

Rosenkreuz, Christian 

Rosicrucianism 

Sabaism 



PROPER 
MASONIC PRONUNCIATION. 

Or'do-ab-cha'o 

Ormudz and Ah ri man 

On' 

O-si'ris 

6'ter-fut 

O'trSb 

O'-zee 

Pa gams, Hugo de 

Pa ra ceTstis 

Pas' pgr-dus' 

Pas' to-pho'rl 

Pas'tos 

Pe'dum 

Pe'-dal 

Pec -to ral 

Per'ig-nan 

Phai'nd te le'tian 

Ph£' rax-al 

Phi'la-le'thes 

Phi / lo-co-re / i-tes 

Pi cart 

Pilier 

Pinceau 

Pir'let 

Plan'che Tra cee 

P6l'kal 

Poly-cr6n'i-c6n 

Pos'tti-lant 

PSme' -gran-ate 

P6nti-fes Freres 

Pour-su'i-vant 

Prdpo-nen'da 

Pseu do nym 

Pul-san'ti Ope ri e tur 

Py-thag' -o-ras 

Quad'ri-vl-um 

Qua-ter'ni-ftn 

Rabba-na/Im 

Rab'bin-ism 

Rab-bo' ni 

Ra'g6n 

Rat is bon 

Re-cu'sant 

Re hum 

Ro'be-lSt 

Rose Croix 

Ro'sen-kreuz 

Ro'si-cru'ci-an-ism 

Sab'a-ism 



NOTATIONS. 



Pedes, the feet. 



Pin -so. 



Pon'te-fees Frares. 
Poor-su'e-van. 

Su'do-nim. 



My Rabbi. 



1062 



PRONOUNCING DICTIONARY. 



WORDS OP 
DOUBTFUL PRONUNCIATION. 

Sabianism 

Saint Aclliabell 

Saint Amphibalus 

Saint Nicaise 

Salix 

Salle des Pas Perdus 

Salsette 

Salutem 

Samothracian 

San Graal 

Sanhedrim 

Sapicole 

Saracens 

Sarsena 

Schismatic 

Semestre 

Seneschal 

Seniority 

Sephiroth 

Sethos 

Shaddai 

Shamir 

Shastras 

Shekinah 

Shetharboznai 

Shimshai 

Sinai 

Siroc 

Socius 

Sofism 

Sorbonne 

Spes niea in Deo est 

Steinmetz 

Succoth 

Synod 

Tadmor 

Tatnai 

Tarshatha 

Tau 

Templum Hierosolymae 

Tenets 

Teng-u 

Tessellated 

Tessera 

Tetractys 

Tetragrammaton 

Thammuz 

Theoricus 

Therapeutse 



PROPER 
MASONIC PRONUNCIATION. 

Sab'i-an-ism. 

Saint Ad'ha-bell 

Saint Am'phi-bal'us 

Saint Ni caise 

Sal ix 

Salle des-Pas' Per dus' 

Sal-sStte' 

Sal-u tern 

Sa-mo-thra'ci an 

San Graal 

San-he-drim 

Sa'pi-cole 

Sar' a-cens 

Sar-se'na 

Schis-mat'ic 

SS-meVtre 

Sen-e-schal 

Seen-ySr'-I ty 

Seph i-r6th 

Se'thSs 

Shad-da-i 

Sham'ir 

Shas'tras 

She-ki'nah 

She'thar-bftz na-i 

Shim -shai 

Si'nal 

Si 7 roc 

So' ci-us 

So'fism 

Sorbonne 

Sp8s me'-a in Deo' est 

St6in m6tz 

Suk-kSth 

Synod 

Tad'mdr 

Tat'na-i 

Tarsha'tha 

Tau 

TeWplum Hi'e ro-sdl'y-mse 

Ten'-ets 

Ten-gu 

Tes'se-la-ted 

Tes's6-ra 

Te-trac'tys 

Tet' -ra-gram-ma-ton 

Thammuz 

The-or'i-ciis 

Ther'a-peu'tse 



NOTATIONS. 



Saint Nesace. 

Sal' d6-pa'per-du. 
S61-set'. 



Sis-mat' Ic. 
SS-mes'fcr. 
Se-ne-shal 



Shad-dahe. 



S6r bo-n. 



City of Palms. 



Four-lettered name. 

The Adonis of the Greeks 



PRONOUNCING DICTIONARY. 



1063 



WORDS OF 


PROPER 




DOUBTFUL PRONUNCIATION. 


MASONIC PRONUNCIATION. 


NOTATIONS. 


Theurgy 


The-ur'gy 




Tliuniiiiiin 


Thum'-niim 


Truth. 


Timbre 


Tlm'-bre 




Tirshatha 


Tir-shatha 




Tito 


Ti-to 




Torgau 


Tor-gau 




Triliteral 


Tri-lit'e-ral 




Trinosoplis 


Tri' no-sophs 




Tubal Cain 


Tu-lal Cain 


Son of Zillah. 


Tuapholl 


Tu-a-pholl 




Turcopolier 


Tur'co-po li'er 




Turquoise 


Tur quoise 


Tur-koa-z. 


Typhon 


Ty'ph6n 




Tyrian 


Tyr i-an 




Uriel 


U'ri-el 


God is light. 


Uriui 


U'rim 


Lights. 


Vedas 


Ve'das 




Vehm-gericht 


Velim' ger-icht' 




Veritas 


Ver'-i-tas 




Vesica Pisces 


Ves'i-ca Pis-cis 




Vespasian 


Ves pa'-sian 




Vexillum Belli 


Vex il'lum Belli 




Vielle-Bru 


Vi'elle Brii 


V-ie-1 Brii. 


Vincere aut Mori 


Vin'c6-re aut Mori 




Vivat 


Vi'vat 


Ve'va. 


Wilhelmsbad 


WiT helms-bad 




Wolfenbuttel 


WSl-fen-buttel 




Xerophagists 


Xe'ro-pha / gists 


He'ro-fa'gists. 


Xinxe 


Xin'xe 


Gin-ge. 


Yaveron Hamaini 


Ya've-ron Ha' -maim 


Ha ve-ron Ha maim. 


Y-ha-bo 


Y-ha'ho 


E-haho. 


Yod 


YSd 




Yoni 


Yo'ni 


Ea' ne. 


Zabud 


Zabtid 


Endowed. 


Zabulon 


Za'bu-l6n 


Dwelling. 


Zadok 


Za'dok 


Righteous. 


Zaberlaberbon 


Za-her' -la-her-bon' 


Remember the destruction. 


Zaratbustra 


Za'ra-thus-tra 




Zarthan 


Zarthan 


, 


Zeonaar 


Zen'naar 




Zeredatbah 


Ze-rSd'-a-thah 




Zerubbabel 


Ze-rtlb'ba-bel 




Zizon 


Zi'zon 


Protection. 


Zoroaster 


Z6 ro-as'ter 




Zurtbost 


Zur-thost 





ADDENDUM. 



WORDS OF 


PROPER 


NOTATIONS. 


DOUBTFUL PRONUNCIATION. 


M AS,ONIC PRONUNCIATION. 




Abaciscus 


A'ba-cis'ciis 




Abazar 


A'ba z^r 




Abchal 


Ab'chal 




Abdiel 


Ab'diel 




Abditorium 


Ab'di to 'ri tlm 




Abib 


Ab'ib 




Abibala 


Ab'i-ba'la 




Ag-athopades 


A'ga-tho-pa / des 




Ag-enda 


A-gen'da 




Al-Sirat 


Al' Si-rat 




Amal-sagglii 


Amal-Sag'ghi 




Amenti 


A-menti' 




Amshaspands 


Am-shas'pands 




Anakini 


An 'a-kini 


Giants. 


Anima Mundi 


An'i-ma Miin'di 




Anubis or Anepu 


An-u-bis or An-e-pu 




Arabici 


A'ra-bi'ci 




Aranyaka 


A / ran-ya / ka 




Arbroath 


Ar-broath 




Archi magus 


Ar'chi-ma'gus 




Arianism 


A'ri-an-ism 




Aroba 


A-ro'ba 


- 


Aryan 


A'ry-an 




Asarota 


A'sa-ro'ta 




Atossa 


A-tos'sa 




Atthakatha 


At'thaka'tha 




Audi Vide Tace 


Au-di Vi-de Ta ce 




Avatar 


A r va-tar 




Avis 


A 'vis 




Azazel 


A-za'zel 




Bactylea 


Bac'tyl-e'a 




Barbati Fratres 


Bar-ba'ti Fratres 




Bath Kol 


Bath K61 




Bar Mitzvah 


Bar Mitz'vah 




Basilica 


Ba-sil'I-ca 




Benai 


Be-na'i 




Bochim 


Bo'chim 


Bo 'kirn. The weepers. 



PRONOUNCING DICTIONARY. 



1065 



WORDS OF 


PROPER 


DOUBTFUL PRONUNCIATION. 


MASONIC PRONUNCIATION. 


Bosonian 


B6-s6'nI-an 


Buri or Bure 


Bu'ri or Bu're 


Caaba or Kaaba 


C3,-a ba or Ka-a'ba 


Calatrava 


Cal'a-tra^il 


Calid 


Carid 


Cantalever 


can'ta-ieVer 


Capuchin 


Ca-pu'chin 


Caryatides 


Car'y-at'i-des 


Catechumen 


Cate-chu'men 


Cathari 


Cath'ar-i 


Cenephorus 


Cen'e pho'rus 


Ceridwen 


Ce-rid'wen 


Cleche 


Cle'che' 


Collocatio 


CdTlS-c&'ti-o 


Cottyto 


Co-tyt'6 


Crata Repoa 


Cr&'ta Ee-po'a 


Cresset 


Cres'set 


I>actyli 


LWty-li 


Daedalus 


Daed'a-lus 


Dambool 


D&m-bool 


Dao 


Da'6 


Darakiel 


Da-ra-kiel' 


Deiseil 


DS-is'eil 


Denderah 


Den-d6'rah 


Diu 


Di'u 


Dyaus 


Dyaus 


Dye na Sore 


Dy'e-na So-re" 


Ebal 


E'bal 


Eban Bohan 


Eban Bohan 


Eblis 


Eb'lis 


Ecbatana 


Ec-bat'a-na 


Elal beni almanah 


Ela-i ben-i Al-ma'nah 


Elohim 


El-6-him 


Emounah 


E-mou'nah 


Enochian 


E-no'chi-an 


En Soph 


En' Soph 


Eostre 


E-os'tre 


Esperance 


Es'pe-rance 


Ethanim or Tishri 


Eth'a-nlm 


Evates 


E-va'tes 


Eveilles, Secte des 


E-v6il-les Sect-e des 


Evergeten Bundder 


E'ver-ge'ten Bund d6r 


Evora 


E-vS-ra 


Excalibar 


Ex-cali bar 



NOTATIONS. 



Kleech. 
Col-lo ca'sheo. 



Literally, bare. 



E-no'kee-an. 



Es'pe-ranse. 



e va ea. Bright, enlightened. 



1066 



PRONOUNCING DICTIONARY. 



WORDS OF 
DOUBTFUL PRONUNCIATION. 


PROPER 
MASONIC PRONUNCIATION. 


NOTATIONS. 


Familien L»ogen 


Fa-mili-en Logen 






Fanor 


Fanor 






Feix-Feax 


Fe-Ix' Fe-ax' 






Feuillants 


Feu-il-lants 


Feu-ian-ts. 




Freres Pontives 


Frgres Pdn-tives 


Frares P6n-tives. 




Fylfot 


Fyl'fSt 






Ghemoul Bin ah Theboimah 


Ghe'moul Bi'nah The-bou'nah 




« 


Gibeah 
Goetia 


Gib'e-ah 
Go-e'tia 


Literally, height. 
Go-e'sha. 




Gomel 


Go'mel 






Gonfalon 


Gon'fal fin' 






Gravelot 


Grav'e-lot 


/ 




Gymnosophists 


Gy m-nSs o-phists 






Habakkuk 


Hab'ak-kuk 


Love's embrace. 




Habin 


Hab'in 






Habramah 


Habra-mah 






Hafedha 


Haf'6d-ha 


- 




Hamaliel 


Ham-a'li-el 






Haphtziel 


Hapht'zi-el 






Haruspices 


Ha'rus-pices 






Hermandad 


H6r-man-dad 






Hibbut-Hakkeber 


Hibbut Hak'ke-ber 






Hieronymites 


Hi'e-ron'y-mites 






Hierophylax 


Hie-ro phy'lax 






I-Colm-Kill 


Ic'Slm-Kill' 


Ik'Sm kil'. 




Iconoclasts 


I-c6n'6-clasts 






Ijar 


I-jar 


, 




Illuminati 


Il-lumi-na / ti 






lmaum 


Im'aum 


Im '6m. 




Ischngi 


Ischn-gi 






Isiac Tables 


Is'i-ac Tables 






Israfeel 


Is'ra-feel 






Itratics 


I-tra'tics 






Izads 


Iz'ads 


' 




Jaaborou Hammain 


Ja ab 6 rou Ham-ma'In 






Jabescheh 


Ja-beVchSh 






Jabulum 


Ja'bu-lum 






Jafuhar 


Ja'fu-har 






Jaina 


Ja-i'na 






Jasher 
Jeksan 


Ja'sher 

JSk'san 


Upright. 




Jetzirah Sepher 


Jgt-zi'rah Se'pher 






Jezeeds 


Jez'-eeds 


Jah is honor. 





PRONOUNCING DICTIONARY. 



1067 



WORDS OF 
DOUBTFUL PRONUNCIATION. 


PROPER 
MASONIC PRONUNCIATION. 


NOTATIONS. 


Jobel 


Jo'bei 




Jochebed 


Jo-che'bed 


Jo-ke bed. Jah is honor 


Johaben 


Jo ha'ben 


Jo hah'ben. 


Jokshan 


Jftk'shan 


Fowler. 


Jubalcaiii 


Ju'bal-cam 




Jubela-o-m 


Ju-be-la'-o'-m' 




Kabbalistic 


Kab'bal-is-tic 




Karmatians 


Kar ma/tians 




Kliem 


Khem 




Khepra 


Khe'pra 




Kher-heb 


Kher'heb 




Kliesvan 


KheVvan 




Khetem el Nabiim 


Khe'tem el Nab-iim 


Ke'tem el Nahb-iim. 


Khon 


Kh6n 




Khotbali 


Khdt'bah 




Khurum-Abi 


Khu rum A'bi 




Ki 


Ki 




Kislev 


Kis'lev 




Knewt-neb-s 


Knewtneb-s 


Nute'nfibs. 


Kojiki 


Ko'jl'ki 




Korah 


Korah 


Baldness. 


Krishna 


Krish'na 




Kulma 


Kul'ma 




Kun 


Kun 




Laanali 


La'a-nah 




Lakak Deror Pessali 


La'kak DeVor Pes'sah 




Lamaism ■ 


La'ma-ism 




Lamma Sabactani 


Lam'ma Sa'bac-ta'nX 




Lanturelus 


Lan'tu-re'lus 




Leontica 


Le-on'ti-ca 




Liber 


Li'ber 




Licht 


Licht 




Lichtseher 


Licht'se-her 




Livre d' Architecture 


Livre d'Ar'chi-tec-ture 


Li'vr d'Ar'she-tek-tu-r 


Loki 


Lo'ki 




Lumiere La Grande 


Lu'miere La Grande 




Luz 


Luz 


Literally, bending, curve. 


Macconniere Rouge 


Ma-cSn'ne-rie Kouge 


Ma sSn ne re Riige. 


Macconnieke Societeiten 


Ma-con 'nie-ke So-ci'-e-tei ten 




Macrocosm 


Mac ro-c5sm or 


Ma'cro-cQsm. 


Magi 


Ma/gi 


Ma'ji. 


Mahabharata 


Ma'ha-bha'ra-ta 




Mahadeva 


Ma'ha-de'-va 




Mahakasyapa 


Ma'ha-ka'sy-a-pa 





1068 



PRONOUNCING DICTIONARY. 



WORDS OF 


PROPER 


NOTATIONS. 


DOUBTFUL PRONUNCIATION.' 


MASONIC PRONUNCIATION. 


Manichaeans 


Man'i-che'ans 




Manu 


Man'u 




Marduk 


Marduk 




Masora 


Mas-6'ra 




Mathoc 


Ma'th5c 




Maut 


Maut 


Mort. 


Meg-acosm 


Meg'a-c5sm 




Mehen 


Mehen 


May hen. 


Mehour 


Mehour 


May hure. 


Mer-Sker 


MeV Sker 


, 


Meshia Meshiane 


Mesh'i-a Mesh'I-ane 




Metusael 


Mg-tu'sa-el 




Mezuza 


Mez'ii-za 




Moabon 


M6-a'bSn 


Mo-ah'bon. 


Narbonne 


Nar-bonne 




Neith 


Nelth 




Neocorus 


Ne'6 co'rus 




Nicotiates 


Ng-co'ti-a'tes 


Ng-co'ti ah^es. 


Nihongi 


Ni-hon'gi 




Nornse 


N6r'nae 




Nuk-pe-nuk 


Nuk'pe-ntik 




Nyaya 


N^-a'ya 




Nyctazontes 


Nyc'ta-zftn'-tes 




Oannes 


O-an'nes 




Onecli 


O'nech 




Ophites 


O'phites 




Oriflamme 


O'rl-flamme 


« 


Ouriel 


Ou'ri-el 




Oziah 


O'zi-ah 




Pachacamac 


Pach'a-ca/mac 




Parikchai Agrouchada 


Pa'rik-cha/i A'grou-cha'da 




Parlirer 


Par'lir-er 




Peetasli 


Peet'ash 




Periclyte 


PSri-clyte 




Phylacteries 


Phy-lac'ter-ies 




Pitaka 


Plt'a-ka 




Pitris 


Plt'ris 




Pomme Verte 


Pomme Verte 


Po-m Ver-t. 


Praxoeans 


Prax'6-eans 




Propylaeum 


Prfip'y-lae'um 




Psaterians 


Psat-e'rians 




Punjaub 


Pun-jaub' 


Pun-jawb. 


Puranas 


Pu-ra'nas 




Pursuivant 


Pur'sui-vant 


Per'swe-vant, 



PRONOUNCING DICTIONARY. 



1069 



WORDS OF 
DOUBTFUL PRONUNCIATION. 


PROPER 

MASONIC PRONUNCIATION. 


NOTATIONS. 


Quadrivium and Triyium 


Quad-riv'i-um and Triv'i-um 




Quetzialcoatl 


Quet'zi-aFcoatl 


Ket'ze-al'cotl. 


Ram ay ana 


Ra'ma-ya'na 




Revestiary 


Re-vest'I-a-ry 




Rosicrucians 


RSs'-i-cru'cians 




Rucliiel 


Ruchi-el 


Roosh'e-el. 


Saadh 


Sa'adh 


Literally, hosts. 


Saba o tli 


sa-ba'oth 




Sabbal 


Sab bar 




Sacellum 


Sa-ceTlum 




Sagitta 


Sa-git'ta 




Sakinat 


Sakl-nat 




Sakti 


Sakti 




Sat B'hai 


Sat B'hai' 


Sot-b-hoi'. 


Schor-Laban 


Schor-Laban' 




Sefidd Schamagan 


Se fidd Scha'ma-gan 




Sejjin 


SSj'jin 




Selamu Aleikum 


SS-la'nm A'lei-kum 


Se-la'moo A'li-koom. 


Slialal Shalom Abl 


Shal-al' Shal-6m' A'bi 




Shebat 


She-bat 




Slielnm lecka 


She-lum leck'a 




Sliemitic 


Shem-itlc 




Sliesha 


She'sha 




Shoulkain 


Shourkain 




Sijel Al 


Sig'el Al 




Simorg-li 


Sim'orgh 




Sirat 


Si'rat 




Sivan 


Sivan 




Smaragxiine 


Sma-rtlg'dine 




Sruii 


Sru'ti 




Squarmen 


Squarmen 




Systyle 


Sys'tyle 




Tabaor 


Taba-or 




Talitli 


Tal'ith 




Taljahad 


Tal-jah'ad 




Tammnz 


Tam'mnz 




Tchandalas 


Tchan'dal-as 




Tebeth 


Te'beth 


Literally, winter. 


Tensio-Dai-Sin 


Tensi-o Dal' Sin 




Tetradites 


TeVra-dites 




Theopaschites 


Theo-pas'chites 




Theoricns 


The-or'i-cus 


• 


Theriog 


The'ri-Sg 




Thokath 


Tho'kSth 





1070 



PRONOUNCING DICTIONARY. 



WORDS OF 
DOUBTFUL PRONUNCIATION. 


PROPER 
MASONIC PRONUNCIATION. 


NOTATIONS. 


Tiluk 


Tiluk 






Tisri 


Tis'rl 






Tredic 


Tr6dlc 






Tripitaka 


Tri-pit'a-ka 




. 


Tsaphiel 


Tsa'phi-el 


Sa'fe-el. 




Tsedakali 


Tse-da-kah 






Tsidoni 


Tsi-do-ni 






Tsoim 


Tso'im 


So im. 




Tubal Cain 


Tii'bal Ca'in 






Unhele 


Un-hele' 






Upadevas 


U'pa-de / -vas 






Upanishad 


Upan-ish-ad 






Vag"ao 


Va'ga-6 






Veadar 


Ve'a-dar 


. 




Vitra 


yrtra 






Voishnuvus 


V6-ish'nu-viis 






Wahabites 


Wa'ha-bites 






Xysuthrus 


Xys'u-thriis 


Zis'u-thrus. 




Yaksha 


Yak'sha 






Yezdegerdian 


YezdS-ger'dian 






Yezidee 


Yezl-dee 






Yggxlrasil 


Ygg-dra'sil 






Zadki-el 


Zad'ki-el 


' 




Zaphnath-paaneah 


Ziph nath-paa'ne'ah 


Saviour of the world. 




Zarriel 


Zar'rI-el 






Zeraias 


Ze-raias 






Zend-Avesta 


Zend A-ves'ta 






Zicu 


Zi'cu 






Zi thorn 


Zith'ern 






Zohar 


Z5har 


Distinction, nobility. 




Zohariti 


Z5'ha ri'tl 


Nobility. 




Zschokke 


ZschSk'kS 






Zuni 


Zu'ni 










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